{"slug":"dsc-539","id":"syriac:dsc:dsc-539","title":"Treatise of Treatises, Book 2","title_source":"Treatise of Treatises, Book 2","author":"Gregorius bar Hebraeus","genre":"other","date":"Mid-13th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:40:27Z","cost_usd":0.032931},"source":{"registry_id":"syriac:dsc:dsc-539","work_id":"dsc-539","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/539"},"stats":{"passages":52,"english_words":17621,"coptic_letters":0,"source_letters":46260,"commentary_units":287,"commentary_kinds":8,"derived_notes":3,"ambiguities":99,"work_notes":6,"external_links":1,"timeline":5},"summary":{"work":"dsc-539","abstract":"Book 2 of the Treatise of Treatises by Gregorius bar Hebraeus (d. 1286) is a philosophical-theological dialogue in Syriac between a master and disciple. It explores being, knowledge, and divine attributes, adapting Aristotelian and Neoplatonic concepts through Syriac lenses. The work systematically treats substance, accidents, and categories, reflecting engagement with Islamic philosophy. The sole surviving manuscript (Vatican Syr. 148, 16th c.) contains scribal errors and lacunae. The edition lacks a critical apparatus and full collation of marginalia, limiting textual certainty.","historical_context":"Bar Hebraeus composed this work in the late 13th century, likely during his tenure as maphrian of the Syriac Orthodox Church in Mosul (c. 1264–1286). Mosul was a center of Syriac learning under Ayyubid and early Ilkhanid rule, where Christian scholars engaged with Islamic philosophy. The treatise reflects the Syriac reception of Aristotelian logic and Neoplatonism, mediated through Arabic sources. It was copied in Syriac monastic circles and later excerpted in Arabic theological compendia, influencing both East and West Syriac scholastic traditions. The sole witness, Vatican Syr. 148 (16th c.), introduces potential scribal errors and lacunae. The work's dialogue form and technical vocabulary (e.g., ousia, hypostasis) show adaptation of Greek philosophical terms to Syriac Christian theology.","significance":"This treatise exemplifies the integration of Aristotelian and Neoplatonic philosophy into Syriac Christian theology, mediated through Islamic philosophical traditions. It influenced later Syriac scholasticism and was excerpted in Arabic compendia, bridging Greek, Syriac, and Arabic intellectual worlds. Its systematic treatment of being and categories provides insight into medieval Near Eastern Christian thought.","timeline":[{"date":"13th c. (late)","event":"Composition of Treatise of Treatises, Book 2 by Gregorius bar Hebraeus, likely during his tenure as maphrian in Mosul."},{"date":"1286","event":"Death of Gregorius bar Hebraeus."},{"date":"16th c.","event":"Copying of sole surviving manuscript (Vatican Syr. 148)."},{"date":"13th–14th c.","event":"Circulation in Syriac monastic circles; later excerpted in Arabic theological compendia."},{"date":"13th–14th c.","event":"Influence on East and West Syriac scholastic traditions."}],"relations":[{"work":"Aristotle, Categories","relation":"Source for philosophical framework and terminology (e.g., substance, accident, quantity).","key":"","label":null,"url":null},{"work":"Gregorius bar Hebraeus, Treatise of Treatises, Book 1","relation":"Preceding part of the same work; Book 2 continues the dialogue.","key":"","label":null,"url":null},{"work":"Syriac translations of Aristotle","relation":"Mediating source for Aristotelian concepts adapted by Bar Hebraeus.","key":"","label":null,"url":null},{"work":"Islamic philosophical works (e.g., Avicenna)","relation":"Influence on Bar Hebraeus's use of Aristotelian and Neoplatonic terms.","key":"","label":null,"url":null},{"work":"Vatican Syr. 148","relation":"Sole surviving manuscript; 16th-century copy with scribal errors and lacunae.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-539","label":"DSC 539","url":"https://syriaccorpus.org/539","reason":"Edition of the work used for this dossier."}],"cautions":["The sole surviving manuscript (Vatican Syr. 148) dates to the 16th century, over two centuries after composition, introducing potential scribal errors and lacunae.","The edition lacks a critical apparatus and full collation of marginalia, limiting textual certainty.","Bar Hebraeus's use of Greek philosophical terms (e.g., ousia, hypostasis) reflects Syriac adaptation of Islamic philosophy; direct equivalence with Greek sources should not be assumed.","The final paragraph on 'spirit and individuals' is obscure; the text may be corrupt or elliptical."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000517,"generated":"2026-11-15T06:40:27Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/539"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/9030"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/239"}],"checks":{"work":"dsc-539","status":"pass","blocking":[],"warnings":[],"stats":{"passages":52,"translated":52,"commentary_passages":52,"commentary_units":287,"english_words":17621,"source_letters":47076,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a philosophical-theological treatise in Syriac, structured as a dialogue between a master and disciple, exploring concepts of being, knowledge, and divine attributes.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus (d. 1286) composed this work in the late 13th century, likely during his tenure as maphrian of the Syriac Orthodox Church in Mosul.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (Vatican Syr. 148) dates to the 16th century, introducing potential scribal errors and lacunae not fully resolved in this edition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This treatise was widely copied in Syriac monastic circles and later excerpted in Arabic theological compendia, influencing East Syriac and West Syriac scholastic traditions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for variant readings or a full collation of the manuscript's marginalia, which may contain glosses by later readers.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Bar Hebraeus's use of Aristotelian and Neoplatonic terms (e.g., ousia, hypostasis) reflects a Syriac adaptation of Islamic philosophy; readers should not assume direct equivalence with Greek sources.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 52 narrative."},{"kind":"caution","severity":"caution","text":"3 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":52},"term_index":[],"citations":{"ed:dsc-539":{"label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}},"segments":[{"i":1,"ref":"p1","source":"ܦܪܓܡܛܝܐ ܕܬܪܬܝܢ. ܗܿܝ ܕܡܡܠܠܘܬ ܟܝܢ̈ܝܬܐ ܡܬܟܢܝܐ\nܥܘܬܕܐ\nܩܦܠܐܘܢ ܩܕܡܝܐ: ܥܠ ܬܐܘܪ̈ܝܐܣ ܕܓܘܢ̈ܝܢ ܠܟܠ ܓܫܘܡ\nܩܦܠܐܘܢ ܕܬܪܝܢ: ܥܠ ܓܘܫ̈ܡܐ ܗܠܝܢ ܦܫܝ̈ܛܐ. ܘܗܠܝܢ ܚܣܝܪ̈ܝ ܪܘܟܒܐ\nܩܦܠܐܘܢ ܕܬܠܬܐ: ܥܠ ܙܢܝ̈ܐ ܕܢܦܫ̈ܬܐ\nܩܦܠܐܘܢ ܩܕܡܝܐ\nܥܠ ܬܐܘܪ̈ܝܐܣ ܕܓܘܢ̈ܝܢ ܠܟܠ ܓܫܘܡ\nܩܕܡܐܝܬ ܥܠ ܡܬܬܟܝܢܢܘܬ ܓܘܫܡܐ ܘܡܢܝܘܬܗ ܘܡܢܘ̈ܬܗ\nܐܝܬܘܬܗ ܡܢ ܓܝܪ ܕܓܘܫܡܐ ܟܕ ܡܢ ܗܿܠܝܢ ܕܐܠܨ̈ܝܢ ܩܘܒܠܗܝܢ ܗܝ. ܗܝ ܡܢܝܘܬܗ ܠܘ ܒܗܿ ܒܕܡܘܬܐ ܗܝ. ܒܗܿܝ ܕܠܘ ܒܟܠ ܡܕܡ ܡܬܪܓܫܢܐ ܗܘ. ܪܓܫܐ ܓܝܪ ܗܿܠܝܢ ܗܘ ܒܠܚܘܕ ܡܕܪܟ. ܕܠܘ ܡܥܠ ܥ̈ܐܠܢ ܒܡܢܝܘܬܗ ܐܝܟ ܫܛܝܚ̈ܘܬܐ ܘܒܪ̈ܝܘܬܐ ܡܣܝܥܢܐ ܗܘ ܒܠܚܘܕ ܪܓܫܐ ܠܘܬ ܡܕܪܟܢܘܬܗ ܕܗܘܢܐ. ܟܕ ܠܘ ܡܢ ܐܢܢܩܝ ܟܠܗܝܢ ܡܕܪ̈ܟܢܘܬ ܗܘܢܐ ܙܕܩ ܕܡܢ ܪ̈ܓܫܐ ܢܬܢܣ̈ܒܢ. ܘܡܬܪܫܡ ܕܐܝܬܘܗܝ ܐܘܣܝܐ ܡܕܡ ܕܒܗܿ ܬܠܝܬܝܘܬ ܩܝ̈ܡܐ ܡܨܝܐ ܠܡܬܪܢܝܘ. ܘܠܘ ܗܢܘܢ ܩܝ̈ܡܐ ܡܢܘ̈ܬܗ ܐܢܘܢ. ܒܗܿܝ ܕܟܕ ܣܘܓܐܐ ܡܫܬܚܠܦܝܢ ܥܠܘܗܝ. ܫܘܚܠܦܐ ܘܠܐ ܚܕ ܒܟܝܢܗ ܥܒܕܝܢ. ܐܝܟ ܩܐܪܘܬܐ ܠܡܐܡܪ ܕܟܕ ܒܡ̈ܬܚܐ ܠܐ ܙܥܘܪ ܡܣܬܟܡܐ. ܒܓܘܫܡܢܝܘܬܗܿ ܫܘܚܠܦܐ ܘܠܐ ܣܟ ܡܩܒܠܐ ܗ̄ ܒܗܿܝ ܕܓܘܫܡܐ. ܘܬܘܒ ܡܬܚ̈ܐ ܡܢ ܟܕ ܓܕܫ̈ܐ ܐܢܘܢ ܡܢ ܩܨ ܡܬܚܒܫܢܘܬܗܘܢ ܒܩܛܝܓܘܪܝܐ ܕܟܡܝܘܬܐ ܐܝܟܢܐ ܡܢܘ̈ܬܐ ܢܗܘܘܢ ܕܐܘܣܝܐ ܕܐܝܬܝܗܿ ܓܘܫܡܐ ܟܝܢܝܐ. ܘܐܦܢ ܡܢܘ̈ܬܐ ܐܢܘܢ ܕܓܘܫܡܐ ܗܿܘ ܡܬܡܛܝܩܝܐ ܕܐܦ ܓܕܫܐ ܗܘ ܐܟܘܬܗܘܢ. ܒܕ ܐܕܫܐ ܗܘ ܕܐܕܫܐ ܕܟܡܝܘܬܐ\nܪܘܥܐ ܘܐ̱ܢܫ̈ܝܢ ܡܢ ܐܣܒܪܘ ܕܗܘ ܗܢܐ ܡܢ ܡܢܘ̈ܬܐ ܗܘ ܡܪܟܒ ܠܐ ܡܩܒ̈ܠܬ ܦܘܠܓܐ ܒܚܘܫܒܐ ܐܟܚܕ ܘܒܣܘܥܪܢܐ ܗܿܝ ܕܫܟܝܪܐ ܒܝܕ ܡܚܘܝ̈ܢܘܬܐ ܡܫܪ̈ܬܚܬܐ. ܡܚܘܝܢܘܬܐ: ܡܢܬܐ ܡܢ ܓܝܪ ܗܿܝ ܕܒܡܨܥܬܐ ܢܦܠܬ ܠܗܿ ܐܬܪܐ ܐܢ ܟܠܬ ܗܿܢܝܢ ܕܥܠ ܣܛܪ̈ܝܗܿ ܡܢ ܗܿܝ ܕܢܦܓ̈ܥܢ. ܗܐ ܐܬܦܠܓܬ.","english":"Pragmateia of the Twofold. That which is called the Treatise of Natural Things.\n\nPreparation.\n\nFirst Chapter: On the Theories of Accidents for Every Body.\n\nSecond Chapter: On Simple Bodies and Those Lacking Composition.\n\nThird Chapter: On the Species of Souls.\n\nFirst Chapter.\n\nOn the Theories of Accidents for Every Body.\n\nFirst, on the Substantiality of Body, its Essence, and its Properties.\n\nWhat, then, is the essence of body? When it is that which of those necessary things that are opposed to it, it is. Its essence is not in the same manner. In that it is not at all perceived. For sense perceives only those things. That it does not enter into its essence like extensions and creations, it is assisted only by sense towards the perception of being. When it is not that all perceptions of being ought to be taken from the senses. And it is indicated that it is a substance, something by which three dimensions can be measured. And the dimensions are not its properties. In that when many changes occur to it, not one change affects its nature. Like whiteness, for example, that when it is found in not a small extension, in its corporeality it receives no change at all. In that it is a body. And again, extensions, when they are accidents, are from the category of quantity, where properties are of the substance whose nature is body. And also properties are of that body which is defined, which is also an accident like them. Except that it is a sign of the sign of quantity.\n\nSpirit and individuals, from the beginning, that this is from properties, is composed not accepting division in thought together and in action, that which is known by divisible demonstrations. Demonstration: What, then, is that which fell in the middle to a place, or ceased those which are on its sides from that which meets? Behold, it is divided.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܓܡܛܝܐ","severity":"info","text":"The Greek loanword pragmateia (πραγματεία) here denotes a systematic treatise or study, aligning with the work's title and its philosophical content.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܣܝܐ","severity":"info","text":"The Syriac ܐܘܣܝܐ (from Greek οὐσία) is rendered 'substance' or 'essence'. Bar Hebraeus uses it to denote the underlying reality of body, distinct from its accidents.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܓܘܪܝܐ","severity":"info","text":"The Greek loanword κατηγορία appears as ܩܛܝܓܘܪܝܐ, referring to Aristotle's categories. Here it specifically names the category of quantity (ܟܡܝܘܬܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens the first chapter of Book 2, treating accidents common to all bodies. It then subdivides into a discussion of the essence, properties, and dimensions of body, following a systematic Aristotelian framework.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Hebraeus adapts Aristotelian hylomorphism and the Categories, distinguishing substance from accident and quantity from quality. The example of whiteness (ܩܐܪܘܬܐ) illustrates an accident that does not alter the body's nature.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final paragraph on 'spirit and individuals' is obscure; the text may be corrupt or elliptical. The division mentioned likely refers to a conceptual or logical partition, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܪܘܥܐ ܘܐ̱ܢܫ̈ܝܢ' (spirit and individuals) is ambiguous; it may refer to incorporeal substances or to a specific philosophical distinction.","The final sentence about 'that which fell in the middle' is unclear; it may be a fragment or a corrupted example of division."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܒܗܿܝ ܕܟܠ ܚܕܐ ܡܢ ܗܠܝܢ ܕܥܠ ܓܣܝ̈ܗܿ ܡܢ ܐܢܢܩܝ ܕܒܡܢܬܐ ܡܢ ܗܿܝ ܕܒܡܨܥܬܐ ܬܦܓܥ. ܐܝܕܐ ܕܠܘ ܗܿܝ ܗܝ ܕܗܿܝ ܐ̱ܚܪܬܐ ܦܓܥܬ. ܘܐܠܐ ܐܦ ܗܿܢܝܢ ܦܓ̈ܥܢ. ܐܢܕܝܢ ܠܐ ܟܠܝܐ. ܐܠܨܐ ܕܢܦܓ̈ܥܢ ܗܿܢܝܢ ܕܥܠ ܓܒܝ̈ܗܿ ܚܕܐ ܒܚܕܐ. ܘܐܢ ܦܓ̈ܥܢ ܡܫܬܘܝܐ ܠܘܬܗܝܢ ܘܫܟܝܚܘܬܗܿ ܕܗܿܝ ܡܨܥܝܬܐ ܘܓܠܝܙܘܬܗܿ. ܘܐܠܨܐ ܬܘܒ ܕܡܥܠ ܒܗܿ ܢܥ̈ܠܢ. ܘܕܫܟܝܚܝܘܬ ܡܢܘ̈ܬܐ ܠܘ ܡܪ̈ܒܝܢܝܬܐ ܐܢܝܢ ܕܓܘܫܡܐ. ܒܕܓܘܢ ܙܕܩ ܗܘܐ ܕܟܠ ܓܘܫܡܐ ܕܒܥܠܡܐ ܒܟܠ ܓܘܫܡܐ ܕܒܗ ܢܓܫܘܦ ܢܥܘܠ ܘܠܝܬ ܗܘܐ ܗܿܘ ܕܟܠܐ ܘܗܟܢܐ ܡܬܬܪܝܡܝܢ ܗܘܘ ܣܝ̈ܓܐ ܘܡܘܫܚ̈ܬܐ ܘܪ̈ܒܘܬܐ ܘܙܕܩ ܗܘܐ ܕܠܐ ܡܕܡ ܢܟܠܐ ܗܘܐ ܕܚܘܕܪ̈ܝ ܡܘܙًܠܬܐ ܒܫܪܩܬܐ ܡܕܡ ܒܪܬܢܝܬܐ ܬܬܚܫܒ. ܘܓܠܝܐ ܕܟܠܗܝܢ ܫܟܝܪ̈ܢ. ܡܚܘܝܢܘܬܐ ܐ̱ܚܪܬܐ: ܫܡܫܐ ܡܢ ܓܝܪ ܟܕ ܡܢܬܐ ܡܕܡ ܕܠܐ ܡܬܦܠܓܐ ܒܫܡܝܐ ܢܫܢܐ. ܛܠܠ ܩܝܡܬܐ ܡܕܡ ܐܘ ܐܟܘܬܗܿ ܡܢܬܐ ܐ̱ܚܪܬܐ ܒܐܪܥܐ ܡܫܢܐ. ܗܿܝ ܕܫܟܝܪܐ. ܒܗܿܝ ܕܐܠܨܐ ܗܝܕܝܟ ܕܫܘܐ ܢܗܘܐ ܐܬܪܐ ܕܥܠܘܗܝ ܥܒܪ ܛܠܠܐ ܠܗܿܘ ܕܥܠܘܗܝ ܥܒܪ ܫܡܫܐ. ܘܪܓܫܐ ܣܗܕ ܠܕܓܠܘܬܐ. ܐܘ ܠܐ ܣܟ ܢܫܢܐ ܗܿܝ ܕܐܦ ܫܟܝܪܐ. ܒܗܿܝ ܕܐܢܢܩܝ ܚܙܝܢܢ ܫܘܢܝܗ. ܘܟܕ ܬܪܝܗܘܢ ܫܘ̈ܝܝ ܦܘܠܓܐ ܫܟܝܪܝܢ. ܐܠܨܐ ܕܛܠܠܐ ܥܠ ܡܢܬܐ ܕܛܒ ܙܥܘܪܝܐ ܡܢ ܗܿܝ ܕܫܡܫܐ ܢܬܬܙܝܥ. ܘܗܟܢܐ ܡܬܦܠܓܐ ܗܿܝ ܕܠܐ ܡܬܦܠܓܢܝܬܐ ܐܣܬܒܪܬ. ܡܚܘܝܢܘܬܐ ܐ̱ܚܪܬܐ: ܚܘܕܪܐ ܡܢ ܓܝܪ ܒܪܝܐ ܕܟܐܦ ܪܚܝܐ ܓܠܝܐ ܕܛܒ ܪܘܝܚ ܡܢ ܗܿܘ ܓܘܝܐ. ܘܟܕ ܒܪܝܐ ܥܠ ܡܢܬܐ ܡܕܡ ܕܠܐ ܡܬܦܠܓܐ ܡܬܬܙܝܥ. ܐܢ ܗܿܘ ܓܘܝܐ ܥܠ ܕܐܟܘܬܗ ܐܬܬܙܝܥ ܡܫܬܟܚܝܢ ܬܪܝܗܘܢ ܚܘܕܪ̈ܐ ܕܫܘܝܢ. ܗܿܝ ܕܫܟܝܪܐ. ܡܕܝܢ ܫܪܝܟܐ ܕܥܠ ܡܢܬܐ ܕܛܒ ܙܥܘܪܝܐ ܡܢ ܗܿܝ ܢܬܬܙܝܥ ܗܿܘ ܓܘܝܐ. ܘܗܟܢܐ ܡܬܦܠܓܐ ܐܦܠܐ ܬܘܒ ܡܨܝܐ ܕܠܐ ܢܬܬܙܝܥ ܗܿܘ ܓܘܝܐ.","english":"in which each one of these that are upon bodies from the accidents that are in the middle meets that which is in the middle. That is, it is not that one other meets, but rather also these meet. Therefore they do not cease. It is necessary that these meetings upon their parts one with another. And if the meetings are equal to them and the possibility of that middle and its concealment. And it is necessary again that it enters into it the causes. And that the possibility of substances is not from the augmentations of the body. For if it were right that every body in the world in every body in it touches and acts, there would not be that which ceases, and thus limits, measures, and magnitudes would be removed. And it would be right that nothing would cease of the circuits of the sphere in the east, something would be considered by reason. And it is clear that all are perceptible. Another demonstration: For the sun, when it is in the middle, something indivisible in the sky moves. The shadow of the gnomon, something or like it, another middle on the earth moves. That which is perceptible. In that it is necessary then that the place over which the shadow passes be equal to that over which the sun passes. And sensation witnesses to the falsehood. Or it does not reach that which also is perceptible. In that the accidents see its equality. And when both equalities are divided, they are perceptible. It is necessary that the shadow upon the middle be very much smaller than that which the sun moves. And thus that which is indivisible is divided, it is understood. Another demonstration: For the outer circuit of a millstone is clearly very much wider than the inner one. And when the outer moves upon the middle something indivisible, if the inner moves upon its like, both circuits are found to be equal. That which is perceptible. Therefore the remainder that is upon the middle is very much smaller than that which the inner moves. And thus it is divided, and again it is not possible that the inner does not move.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܨܥܬܐ","severity":"info","text":"The Syriac term ܡܨܥܬܐ (mṣaʿṯā) is rendered 'middle' throughout. In this context it likely denotes a geometric or physical mean, not a spatial center, consistent with Bar Hebraeus's Aristotelian framework.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܟܝܪ̈ܢ","severity":"info","text":"The plural ܫܟܝܪ̈ܢ (šakīrāṯ) is translated 'perceptible'. It derives from the root š-k-r, 'to perceive', and here refers to objects of sensory cognition, a key category in Bar Hebraeus's epistemology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument using the sun, gnomon shadow, and millstone circuits is a standard Aristotelian proof that indivisible magnitudes cannot exist, adapted from Physics VI. Bar Hebraeus follows the late antique commentary tradition.","cites":[],"named_sources":["Aristotle Physics"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents two 'demonstrations' (ܡܚܘܝܢܘܬܐ ܐ̱ܚܪܬܐ) against indivisible magnitudes, each introduced by 'another demonstration'. This mirrors the dialectical structure of Book 2, which refutes atomist positions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'sensation witnesses to the falsehood' (ܘܪܓܫܐ ܣܗܕ ܠܕܓܠܘܬܐ) is ambiguous: it may mean sensation confirms the falsehood of the opposing view, or that sensation itself is deceptive. The latter reading is more consistent with the argument.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'that which is indivisible' (ܗܿܝ ܕܠܐ ܡܬܦܠܓܐ) is unclear: it may be a point, a unit of time, or a theoretical minimum magnitude. The translation assumes a geometric indivisible.","The phrase 'the possibility of that middle and its concealment' (ܘܫܟܝܚܘܬܗܿ ܕܗܿܝ ܡܨܥܝܬܐ ܘܓܠܝܙܘܬܗܿ) is syntactically difficult; the reading taken treats 'concealment' as a property of the middle."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܗܿܝ ܕܐܠܨܐ ܗܝܕܝܟ ܕܬܬܦܪܟܟ ܗܝ ܟܐܦܐ ܘܢܬܦܪ̈ܩܢ ܡܢܘ̈ܬܗܿ ܐܝܟܢܐ ܕܢܬܡܨ̈ܝܢ ܕܗܿܢܝܢ ܡܢ ܢܬܬܙܝ̈ܥܢ. ܗܿܢܝܢ ܕܝܢ ܢܫ̈ܠܝܢ ܗܿܝ ܕܫܟܝܪܐ. ܦܘܫܟܐ ܘܫܪܝܐ: ܠܐ ܡܬܐܡܪܐ ܕܐܢ ܠܝܬ ܡܢܬܐ ܕܠܐ ܡܬܦܠܓܐ ܐܦܠܐ ܢܘܩܕܬܐ ܐܝܬ. ܘܒܛܠܬ ܡܠܦܢܘܬܟܘܢ ܕܥܠܝܗܿ ܒܝܘܠܦܢ̈ܐܡܬܡܛܝܩ̈ܝܐ. ܒܗܿܝ ܕܐܡܪܝܢ ܕܢܘܩܕܬܐ ܡܚܫܒܬܢܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܗܿܝ ܐܝܕܐ ܕܠܐ ܡܨܝܐ ܕܡܢܗܿ ܘܠܗܿ ܒܣܘܥܪܢܐ ܬܫܬܟܚ. ܡܠܬܢ ܕܝܢ ܗܪܟܐ ܥܠ ܗܿܢܝܢ ܗܝ ܕܒܣܘܥܪܢܐ\nܪܘܥܐ ܘܡܢ ܗܠܝܢ ܡܢ ܐܝܬ ܗܘ ܡܢ ܕܫܪܪ ܐܢܝܢ ܠܡܢܘ̈ܬܐ ܗܢܝܢ ܒܟܠ ܓܘܫܡܐ. ܐܝܟ ܗܿܢܝܢ ܕܠܐ ܡܣܬܝ̈ܟܢ ܘܛܥܐ ܠܗ. ܒܗܿܝ ܕܟܠ ܡܢܝܢܐ ܠܐ ܡܣܝܟܐ ܡܢ ܐܢܢܩܝ ܐܝܬ ܗܘ ܒܗ ܡܢܝܢܐ ܕܡܣܝܟ ܒܕܓܘܢ ܠܐ ܡܕܡ ܟܠܐ ܕܢܪܝܡ ܡܢ ܗܘ ܠܐ ܡܣܝܟܐ ܡܢܝ̈ܢܐ ܕܡܣܝܟܝܢ. ܘܢܪܟܒ ܡܢܗܘܢ ܓܘܫܡܐ ܡܕܡ ܕܡܣܝ̈ܟܢ ܡܢܘ̈ܬܗ. ܘܗܟܢܐ ܒܛܠܐ ܩܛܦܣܝܣܗ ܗܿܝ ܟܠܢܝܬܐ. ܘܬܘܒ ܢܗܝܪܐܝܬ ܗܘ ܓܝܪ ܓܘܫܡܐ ܕܪܟܒܢ ܟܕ ܢܬܡܫܚ ܥܡ ܐ̱ܚܪܢܐ ܕܠܐ ܡܣܝܟܐ ܒܡܢܘ̈ܬܗ ܡܢ ܗܿܘ ܡܬܬܘܕܐ. ܦܚܡܐ ܗܘ ܩܢܐ ܠܘܬܗ ܕܡܣܝܟܐ ܠܘܬ ܡܣܝܟܐ ܗ̄ ܒܪܒܘܬܐ. ܘܟܕ ܪܒܘܬܗܘܢ ܫܘܝ̈ܢ ܐܢܢܩܝ ܕܐܦ ܡܢܝ̈ܢܝ ܡܢܘ̈ܬܗܘܢ ܫܘ̈ܝܐ ܢܗܘܘܢ. ܘܐܠܐ ܬܘܣܦܬ ܡܢܘ̈ܬܐ ܠܐ ܙܕܩ ܗܘܐ ܕܬܘܣܦܬܐ ܒܪܒܘܬܐ ܬܥܒܕ ܗܿܝ ܕܫܟܝܪܐ. ܘܗܟܢܐ ܐܠܨܐ ܡܢ ܡܣܝܟܘܬ ܪ̈ܒܘܬܐ ܡܣܝܟܘܬ ܡܢܝ̈ܢܐ. ܘܒܛܠܐ ܬܘܕܝܬܐ ܗܿܝ ܕܠܐ ܡܣܝܟܘܬܐ. ܢܘܗܪܐ: ܘܡܢ ܗܠܝܢ ܐܝܬ ܠܡܫܬܘܕܥܘ ܕܟܠ ܓܘܫܡܐ ܠܠܐ ܣܘܦ ܡܨܐ ܗܘ ܠܡܬܦܠܓܘ ܒܡܥܒܕܢܘܬܐ. ܐܢ ܡܩܒܠܢܐ ܗܘ ܕܦܘܠܓܐ ܐܘ ܒܡܚܫܒܬܐ. ܐܢ ܠܐ ܡܩܒܠܢܗ ܗܘ ܒܡܥܒܕܢܘܬܐ ܡܢ ܩܨ ܕܟܠܐ ܐܝܟ ܡܫܚܠܦܘܬ ܓܕܫ̈ܐ ܠܐ ܡܬܬܙܝ̈ܥܢܐ ܒܦܝܣܟܘܬܐ ܐܘ ܒܡܫܚܠܦܘܬ ܐܚܝܢ̈ܘܬܐ ܕܣܟ̈ܐ ܘܠܐ ܡܨܝܐ ܕܢܩܦ ܡܬܘܡ ܦܘܠܓܐ. ܠܘܬ ܡܢܬܐ ܕܠܐ ܐܦ ܗܝ ܡܟܢܐ ܕܬܬܦܠܓ.","english":"in which it is necessary that at that time the stone be divided and its parts be separated, just as the motions are from the movements. These, then, are the divisions that are continuous. Solution and resolution: It is not said that if there is no magnitude that is not divisible, there is also no point. And your teaching concerning it in the physical sciences is nullified, in that it is said that a point is something conceptual, that is, something that cannot be found with it and for it in actuality. But the word here is about these, that in actuality there is a magnitude and from these there is that which is true of the parts in every body, like those that are not divisible and he errs concerning it. In that every magnitude that is not divisible is with the principles that are in it, a magnitude that is divisible in kind, nothing prevents that which is raised from that which is not divisible from the magnitudes that are divisible. And it is composed from them a body, something that is divisible into its parts. And thus its final limit, that is, the whole, is nullified. And again, clearly, the body that is composed, when it is mixed with another that is not divisible in its parts, is known from that. It is fitting for it to be with the divisible towards the divisible in magnitude. And when their magnitudes are equal, the principles are such that also the measures of their parts are equal. Otherwise, an addition of parts would not be proper for an addition in magnitude to be made, which is continuous. And thus it is necessary that from the divisibility of magnitudes there is the divisibility of measures. And the confession that is not divisible is nullified. Demonstration: And from these it is to be known that every body can be divided without end in actuality. If it is receptive of division either in thought or not receptive of it in actuality, with the limit of the whole like the change of accidents that are not moved in nature or in the change of the forms of species, and it cannot ever receive division. With a magnitude that is not also itself such that it can be divided.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܢܬܐ","severity":"info","text":"The Syriac term mšīḥā (ܡܢܬܐ) here denotes 'magnitude' in the sense of continuous quantity, a key concept in Aristotelian physics. Bar Hebraeus uses it to discuss divisibility and the composition of bodies.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܘܩܕܬܐ","severity":"info","text":"The term nūqḏā (ܢܘܩܕܬܐ) means 'point' in a geometric sense. Bar Hebraeus distinguishes it from magnitude, arguing that a point is conceptual and not actually existent in physical bodies.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܘܠܦܢ̈ܐܡܬܡܛܝܩ̈ܝܐ","severity":"info","text":"The phrase 'physical sciences' (yulpānē mṭīqīqē) refers to Aristotelian natural philosophy, specifically the study of nature and change. Bar Hebraeus engages with the tradition of commenting on Aristotle's Physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܫܟܐ ܘܫܪܝܐ","severity":"info","text":"The phrase 'Solution and resolution' (pūšākā w-šaryā) marks a dialectical move: Bar Hebraeus presents an objection and then resolves it, a common structure in scholastic treatises.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܛܥܐ ܠܗ","severity":"caution","text":"The phrase 'he errs concerning it' (w-ṭāʿē lēh) is ambiguous: it may refer to an unnamed opponent's mistake or to a hypothetical error in reasoning. The subject is not explicit in the Syriac.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܟܢܐ ܐܠܨܐ ܡܢ ܡܣܝܟܘܬ ܪ̈ܒܘܬܐ ܡܣܝܟܘܬ ܡܢܝ̈ܢܐ","severity":"info","text":"Bar Hebraeus argues that the divisibility of magnitudes necessarily entails the divisibility of measures (parts), a logical consequence in his physical system. This supports his rejection of indivisible points.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he errs' (ܘܛܥܐ ܠܗ) is unclear; it may be an opponent or a generic error.","The phrase 'in actuality' (ܒܣܘܥܪܢܐ) is used in two senses: once for the non-existence of points, and later for the infinite divisibility of bodies, which may reflect a shift in argumentative context."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܦܘܫܟܐ ܘܫܪܝܐ: ܠܐ ܡܬܐܡܪܐ ܕܙܕܩ ܡܕܝܢ ܕܬܫܬܘܐ ܡܢܬܐ ܠܟܘܠܐ ܒܪܒܘܬܐ. ܒܗܿܝ ܕܫܘܝܢ ܒܠܐ ܡܣܝܟܘܬ ܦܘܠܓܐ ܗܿܝ ܕܫܟܝܪܐ. ܒܗܿܝ ܕܐܡܪܝܢܢ ܕܦܘ̈ܠܓܐ ܠܐ ܡܣܝ̈ܟܐ ܕܐܝܟ ܗܠܝܢ ܠܘ ܒܡܥܒܕܢܘܬܐ ܐܢܘܢ. ܐܝܟܢܐ ܕܢܬܡܨܐ ܠܡܦܚܡܘܬܗܘܢ ܐܠܐ ܒܚܝܠܐ. ܘܓܠܝܐ ܗܕܐ ܡܢ ܗܿܝ ܕܡܨܝܐ ܠܡܬܪܢܝܘ ܡܢܝ̈ܢܐ ܐܠܦܝ̈ܐ ܕܠܐ ܣܘܦ. ܒܗܿ ܒܕܡܘܬܐ ܘܡܢܝ̈ܢܐ ܥܣܝܪ̈ܝܐ ܕܠܐ ܣܘܦ. ܘܠܐ ܐܠܨܐ ܕܫܘܝܐ ܢܗܘܐ ܡܢܝܢ ܥܣܪܐ ܠܗܿܘ ܕܐܠܦܐ ܐܝܟ ܕܐܦ ܫܘܝܢ ܒܠܐ ܡܣܝܟܘܬܐ. ܢܘܗܪܐ ܥܠ ܡܢܝܘܬ ܗܘܠܐ ܘܐܕܫܐ\nܘܙܕܩ ܠܡܕܥ ܕܓܘܫܡܐ ܡܢ ܡܩܒܠܢܐ ܗܘ ܕܣܒܝܣܘܬܐ ܘܕܡܦܪܫܘܬܐ. ܘܣܒܝܣܘܬܐ ܡܢ ܠܐ ܡܨܝܐ ܕܬܩܒܠ ܠܡܦܪܫܘܬܐ ܕܣܩܘܒܠܝܗܿ ܗܝ ܐܘ ܓܠܝܙܘܬܗܿ. ܒܗܿܝ ܕܡܩܒܠܢܐ ܠܡܦܫ ܙܕܩ ܥܡ ܡܬܩܒܠܢܐ. ܘܣܒܝܣܘܬܐ ܥܡ ܡܦܪܫܘܬܐ ܠܐ ܡܨܝܐ ܕܬܦܘܫ ܐܦܠܐ ܬܘܒ ܣܒܝܣܘܬܐ ܗܝ ܗܝ ܕܝܬܗܿ ܡܩܒܠܢܝܬܐ. ܒܗܿܝ ܕܟܕ ܐܝܬܝܗܿ ܡܩܒܠܢܐ. ܐܘ ܟܕ ܠܐ ܐܝܬܝܗܿ. ܘܬܪ̈ܬܝܗܝܢ ܫܟܝܪ̈ܢ. ܒܕܓܘܢ ܡܢ ܐܢܢܩܝ ܕܐܚܪܝܢ ܢܗܘܐ ܡܩܒܠܢܗܝܢ ܕܠܗ ܗܘܠܐ ܩܪܝܐ ܡܠܬܐ ܘܠܡܬܩܒܠܢܐ ܗܿܘ ܕܗܘܝܘ ܣܒܝܣܘܬܐ ܐܕܫܐ. ܢܘܗܪܐ: ܘܟܠܚܕ ܡܢܗܘܢ ܡܢ ܠܘ ܡܫܟܚ̈ܢܝܬܐ ܗܝ ܕܡܢܗ ܘܠܗ ܢܩܘܡ ܒܠܥܕ ܗܿܘ ܐܚܪܢܐ ܒܡܥܒܕܢܘܬܐ ܐܝܟ ܕܡܬܚܘܝܐ. ܘܥܠ ܠܐ ܡܒܪܝܘܬ ܗܘܠܐ ܡܢ ܐܕܫܐ ܡܢ ܗܠܝܢ:\nܡܚܘܝܢܘܬܐ: ܘܗܘܠܐ ܡܢ ܐܠܘ ܒܠܥܕ ܐܕܫܐ ܒܡܥܒܕܢܘܬܐ ܡܨܝܐ ܗܘܬ ܠܡܩܡ. ܣܓܝܐܘܬܐ ܘܠܐ ܚܕܐ ܡܨܝܐ ܗܘܬ ܠܡܬܪܢܝܘ ܒܗܿ. ܒܗܿܝ ܕܗܝ ܗܕܐ ܒܠܥܕ ܡܝܩܢܢܘܬܐ ܠܐ ܡܫܟܚܐ ܕܬܗܘܐ. ܘܗܐ ܠܝܬ ܗܿܘ ܕܡܝܩܢ ܕܐܝܬܘܗܝ ܐܕܫܐ. ܫܪܝܟܐ ܡܕܝܢ ܕܚܕܐ ܬܗܘܐ. ܘܗܝ ܗܕܐ ܟܕ ܢܩܦܝܢ ܠܗܿ ܐܕܫ̈ܐ ܡܫܚ̈ܠܦܐ. ܐܢ ܟܪ ܕܫܪܐ ܚܕ ܡܢܗܘܢ ܐܦ ܗܿܘ ܐܚܪܢܐ ܫܪܐ܆ܡܫܬܟܚܝܢ ܡܫܚ̈ܠܦܐ ܕܠܐ ܡܫܚܠܦܝܢ ܗܿܝ ܕܫܟܝܪܐ.","english":"Solution and resolution: It is not said that it is fitting that the measure be equal to the whole in magnitude, since equality without limit of division is that which is possible. For it is said that the divisions that are not continuous, like these, do not exist in actuality, such that they can be conceived except by force. And this is evident from the fact that it is possible to conceive of infinite numbers of motions, in the same manner and infinite tens of motions. And it is not necessary that equality be a motion of ten to that of a thousand, just as equality is without limit. Demonstration concerning the motion of these and the rest.\n\nAnd it is necessary to know that body is a receiver of substance and of accident. And substance cannot receive the accident that is its opposite, that is, its privation, since the receiver must remain with the received. And substance with accident cannot remain, nor again is substance the same as its receptive nature, since it is either a receiver or it is not. And both are possible. For in truth, the one that is last becomes the receiver of that which is called matter and the received that which becomes substance, and the rest. Demonstration: And each of them is not separable in actuality, such that one can stand without the other, as is shown. And concerning the non-creation of these, and the rest, from these:\n\nDemonstration: And if matter could stand without the rest in actuality, then plurality and not one could be conceived in it, since this one cannot be without quantity. And behold, there is no one that is quantity that is the rest. It remains, therefore, that it be one. And this one, when different rests are added to it, if one of them ceases, does the other also cease? They are found to be different that do not differ, that which is possible.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܫܟܐ ܘܫܪܝܐ","severity":"info","text":"The Syriac phrase pūšākā w-šaryā (solution and resolution) introduces a dialectical response, typical of Bar Hebraeus’s method of refuting an objection before proceeding.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܒܝܣܘܬܐ","severity":"info","text":"The term sebyāsūṯā (substance) is used here in an Aristotelian sense, contrasted with mparršūṯā (accident). Bar Hebraeus follows the Syriac philosophical tradition in distinguishing the two.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܕܫܐ","severity":"info","text":"The term adšā (rest, remainder) appears repeatedly in this passage, denoting the residual or privative state of substance when accidents are removed. It is a technical term in Bar Hebraeus’s ontology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage engages with Aristotelian physics, particularly the concepts of potentiality and actuality, and the relation of substance to accidents. Bar Hebraeus adapts these to a Syriac Christian framework.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of demonstrations (ܡܚܘܝܢܘܬܐ), each introduced by a heading such as 'Demonstration concerning the motion of these and the rest' and 'Demonstration: And if matter could stand without the rest'.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, e.g., 'ܡܢܝ̈ܥܐ ܥܣܝܪ̈ܝܐ' (tens of motions) and the logical relation between equality and motion. The English draft smooths over some of these difficulties.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise logical relationship between 'equality without limit' and the divisibility of motions is not fully clarified in the Syriac. The reading taken assumes a contrast between continuous and non-continuous divisions.","The phrase 'ܡܢܝ̈ܥܐ ܥܣܝܪ̈ܝܐ' (tens of motions) may be a textual corruption or a technical term for a class of motions; the translation treats it as 'infinite tens of motions'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐܢܕܝܢ ܠܘ ܟܪ ܕܗܿܘ ܫܪܐ ܗܿܘ ܐܚܪܢܐ ܫܪܐ. ܗܐ ܡܬܝܩ̈ܢܢܘܬ ܙܢ̈ܝܐ. ܘܦܣܩܢܢ ܕܠܝܬ ܡܝܩܢܢܐ ܗܿܝ ܕܫܟܝܪܐ. ܡܚܘܝܢܘܬܐ: ܐܠܘ ܬܘܒ ܗܘܠܐ ܒܠܥܕ ܐܕܫܐ ܒܣܘܥܪܢܐ ܡܨܝܐ ܗܘܬ ܠܡܩܡ. ܟܕ ܡܬܪܢܝܢܢ ܬܪܝܢ ܓܘܫ̈ܡܐ ܕܫܢܝ̈ܝܢ ܐܕܫܢܝ̈ܘܬܗܝܢ. ܗܢܝܢ ܗܘ̈ܠܐܣ ܕܝܠܗܘܢ ܗܝܕܝܟ ܐܘ ܦܪ̈ܝܫܢ ܐܘ ܡܚܝ̈ܕܢ. ܘܐܝܟܢܐ ܡܨܝܐ ܕܢܬܦܪ̈ܫܢ ܒܕ ܠܝܬ ܗܿܘ ܕܦܪܫ. ܘܐܢ ܡܚܝ̈ܕܢ ܐܢܢܩܝ ܕܣܒܝܣܘܬܐ ܘܡܡܙܓܘܬܐ ܘܪܘܟܒܐ ܢܬܚܝ̈ܕܢ. ܒܗܿܝ ܕܚܕܝܘܬܐ ܘܠܐ ܚܕܐ ܣܛܪ ܡܢ ܗܠܝܢ ܡܨܝܐ ܕܬܗܘܐ ܐܝܟ ܕܡܬܚܘܝܐ. ܘܗܟܢܐ ܥ̈ܐܠܢ ܐܕܫܢܝ̈ܘܬܐ ܕܐܬܬܪܝܡܝܢ. ܡܚܘܝܢܘܬܐ: ܘܟܕ ܗܘܠܐ ܡܢ ܠܘ ܡܫܟܚܢܝܬܐ ܗܝ ܠܡܗܘܐ ܣܘܥܪܢܐܝܬ ܒܠܥܕ ܐܕܫܐ. ܒܗܿ ܒܕܡܘܬܐ ܐܦ ܠܐܕܫܐ ܐܫܬܘܕܥ. ܒܗܿܝ ܕܗܘ ܐܕܫܐ ܐܢ ܠܘ ܒܐܬܪܐ ܗܘ ܠܘ ܡܬܚܐ ܗܘ. ܒܗܿܝ ܕܟܠ ܡܬܚܐ ܡܢ ܐܢܢܩܝ ܕܢܗܘܘܢ ܒܗ ܣܟ̈ܐ ܬܪܝܢ. ܘܟܠ ܣܟܐ ܡܢ ܐܢܢܩܝ ܕܠܘܬ ܦܢܝܬܐ ܢܗܘܐ ܕܠܘ ܠܘܬܗܿ ܗܘ ܗܿܘ ܐܚܪܢܐ. ܐܢܕܝܢ ܒܐܬܪܐ ܗܘ ܗܐ ܓܘܫܡܐ ܗܘ. ܘܕܓܘܫܡܐ ܠܘ ܡܕܡ ܗܘ ܐ̱ܚܪܝܢ ܣܛܪ ܡܢ ܟܢܝܫܘܬܐ ܕܗܘܠܐ. ܘܐܕܫܐ ܩܕܡ ܐܬܚܘܝ. ܢܘܗܪܐ: ܘܟܕ ܗܟܢܐ ܫܘ̈ܚ ܫܘܝܚܘܬܐ ܐܝܬܝܗܘܢ ܠܐ ܡܨܝܐ ܕܥ̈ܠܠܬܐ ܢܗܘܘܢ ܕܚܕ̈ܕܐ. ܒܗܿܝ ܕܥܠܬܐ ܩܕܝܡܬ ܒܟܝܢܐ ܙܕܩ ܕܬܗܘܐ ܠܥܠܬܢܐ. ܘܡܬܟܢܫܐ ܕܟܠܚܕ ܡܢܗܘܢ ܩܕܝܡ ܠܝܬܗ ܗܿܝ ܕܫܟܝܪܐ. ܐܦܠܐ ܐܕܫܐ ܕܩܕܝܡ ܡܨܐ ܕܢܗܘܐ ܐܘ ܥܠܬܐ ܒܗܿܝ ܕܓܕܫܐ ܕܢܗܘܐ ܡܬܚܐ ܠܠܐ ܡܕܡ. ܫܪܝܟܐ ܡܕܝܢ ܕܐܚܪܢܐ ܢܗܘܐ ܬܠܝܬܝܐ ܡܩܝܡܢܗܘܢ ܒܚܕ̈ܕܐ. ܢܘܗܪܐ ܥܠ ܡܣܝܟܘܬ ܡܬܚ̈ܐ\nܠܡܕܥ ܐܠܨܐ ܕܟܠ ܡܬܚܐ ܣܘܥܪܢܝܐ ܐܢܢܩܝ ܕܡܣܝܟܐ ܢܗܘܐ ܐܝܟ ܕܡܬܚܘܝܐ:\nܡܚܘܝܢܘܬܐ ܐܢ ܢܣܝܡ ܡܬܚܐ ܡܕܡ ܠܐ ܡܣܝܟܐ. ܠܘ ܠܐ ܡܨܝܐ ܕܢܪܝܡ ܡܢ ܡܨܥܬܗ ܡܫܘܚܬܐ ܡܕܡ ܡܣܝܟܬܐ.","english":"It is evident that that solution is not the other solution. Here are the definitions of the terms. And the division is that which is possible, not the measure. Demonstration: If again matter without form were able to subsist in actuality, while two bodies of equal forms are considered in their formalities, their matters are either distinct or united. And how can they be distinguished when there is no distinguisher? And if united, it is necessary that simplicity, mixture, and composition be united. In that unity, and not one side of these, can be as demonstrated. And thus the formal causes that were posited. Demonstration: And when matter is not capable of being actual without form, in the same way form is also known. For that form is either not in place or not a magnitude. For every magnitude is necessarily such that there are two limits in it. And every limit is necessarily such that it is toward an extremity, which is not toward the other. It is evident, therefore, that place is body. And of body, nothing is other than the subsistence of matter. And form was shown previously. Proof: And when thus the species of equality are, they cannot be causes of each other. For the first cause in nature must be cause of the effect. And it is shown that each of them is not prior to the other. Nor can form, which is prior, be a cause, for the accident that is magnitude is of nothing. The remainder, therefore, is that the other be a third establishing them together. Proof concerning the finitude of magnitudes: For knowledge, it is necessary that every actual magnitude be finite, as demonstrated. Demonstration: If some magnitude is posited as infinite, it is not possible that from its middle a finite measure be raised.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܕܫܐ","severity":"info","text":"The Syriac term ܐܕܫܐ (form) is a key technical term in Bar Hebraeus’s hylomorphic framework, contrasting with ܗܘܠܐ (matter). The passage argues that form cannot subsist without matter in actuality.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܘܠܐ","severity":"info","text":"The Syriac ܗܘܠܐ (matter) is used here in the Aristotelian sense of prime matter, which cannot exist in actuality without form. The text denies that matter can subsist without form in actuality.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of demonstrations (ܡܚܘܝܢܘܬܐ) and proofs (ܢܘܗܪܐ), each introduced by a heading. This reflects the scholastic method of Bar Hebraeus, building arguments stepwise.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that matter cannot be actual without form and that form cannot be a cause of magnitude draws on Aristotelian physics (Physics I–II) and Neoplatonic commentaries, mediated through Syriac translations of Aristotle.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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., ܐܢܕܝܢ (evident) and ܐܢܢܩܝ (necessarily). The English draft smooths over some syntactic breaks; the logical flow is reconstructed with some uncertainty.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܐܝܟܢܐ ܡܨܝܐ ܕܢܬܦܪ̈ܫܢ ܒܕ ܠܝܬ ܗܿܘ ܕܦܪܫ (and how can they be distinguished when there is no distinguisher) is ambiguous: it may refer to the impossibility of distinguishing matter and form without a third principle, or to the indistinguishability of two bodies with the same form.","The term ܣܘܥܪܢܐ (actuality) is used in a technical sense; the text does not clarify whether it refers to actual existence or actual operation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܢܚܝܕ ܒܪܕܪܫ ܣܟܘ̈ܗܝ ܕܡܬܚܐ ܗܿܘ ܘܢܟܢܝܘܗܝ ܡܬܚܐ ܒܝܬ. ܘܢܣܒ ܒܪܕܪܫ ܡܬܚܐ ܐ̱ܚܪܢܐ ܠܐ ܡܣܝܟܐ ܒܠܥܕ ܡܪܝܡܢܘܬܐ. ܘܢܟܢܝܘܗܝ ܓܡܠ. ܘܢܡܫܘܚ ܬܪܝܗܘܢ ܒܚܕ̈ܕܐ. ܘܠܐ ܡܨܝܐ ܕܡܬܚܐ ܒܝܬ ܫܘܝܐ ܢܗܘܐ ܠܡܬܚܐ ܓܡܠ. ܘܐܠܐ ܡܫܬܟܚ ܚܣܝܪܐ ܕܠܘ ܚܣܝܪܐ ܗܘ ܗܿܝ ܕܫܟܝܪܐ. ܡܕܝܢ ܙܕܩ ܡܣܝܟܐ ܕܢܗܘܐ ܡܬܚܐ ܒܝܬ ܒܦܚܡܐ ܕܡܬܚܐ ܓܡܠ. ܘܡܬܚܐ ܓܡܠ ܢܗܘܐ ܕܝܬܝܪ ܡܢܗ ܒܗܿܝ ܡܫܘܚܬܐ ܡܣܝܟܬܐ ܕܐܬܬܪܝܡܬ ܘܟܠ ܕܝܬܝܪ ܗܘ ܡܢ ܡܣܝܟܐ ܒܡܣܝܟܐ ܡܣܝܟܐ ܗܘ. ܢܘܗܪܐ: ܘܓܘܫܡܐ ܡܢ ܦܫܝܛܐ ܠܐ ܣܦܩ ܠܘܬ ܫܟܝܚܘܬܗܿ ܕܗܘܠܐ ܒܗܿܝ ܕܘܠܐ ܚܕ ܓܘܫܡܐ ܐܝܬ ܦܫܝܛܐ ܒܣܘܥܪܢܐ. ܒܗܿܝ ܕܐܠܘ ܫܟܝܚ ܗܘܐ. ܙܕܩ ܗܘܐ ܗܝܕܝܟ ܕܡܩܒܠܘ ܢܩܒܠ ܗܘܐ ܦܘܠܓܐ ܘܐܣܟܝܡܐ. ܘܢܫܒܩܝܘܗܝ ܕܠܝܠܐܝܬ ܐܘ ܥܛܠܐܝܬ. ܐܘ ܠܐ ܣܟ ܡܩܒܠܢܗ ܗܿܘܐ ܗܘܐ ܕܦܘܠܓܐ. ܘܒܐܝܢܐ ܡܢ ܙܢ̈ܝܐ ܕܡܫܬܟܚ ܗܘܐ ܐܠܨܐ ܗܘܬ ܕܒܗܠܝܢ ܐ̱ܚܪ̈ܢܐ ܠܐ ܢܫܬܟܚ ܗܘܐ. ܒܗܿܝ ܕܒܟܝܢܐ ܡܩܒܠܢܗ ܗܿܘܐ ܗܘܐ. ܘܒܗ ܒܗܢܐ ܟܝܢܐ ܓܘܢܝܐ ܘܠܐ ܚܕ ܦܘܪܫܢܐ ܒܝܬ ܓܘܫ̈ܡܐ. ܘܟܕ ܡܢܗܘܢ ܡܢ ܕܓܘܫ̈ܡܐ ܕܠܝܠܐܝܬ ܡܬܦܠܓܝܢ. ܡܢܗܘܢ ܕܝܢ ܠܘ ܕܠܝܠܐܝܬ. ܡܢܗܘܢ ܕܝܢ ܘܠܐ ܣܟ ܠܘ ܟܝܢܐ ܗܿܘ ܓܘܢܝܐ ܐܘܟܝܬ ܓܘܫܡܢܝܘܬܐ ܦܫܝܛܬܐ ܥܠܬ ܗܠܝܢ. ܐܦܠܐ ܬܘܒ ܗܝ ܗܕܐ ܡܨܝܐ ܕܬܫܬܟܚ. ܒܗܿܝ ܕܘܠܐ ܚܕ ܓܘܫܡܐ ܒܣܘܥܪܢܐ ܐܝܬ ܣܛܪ ܡܢ ܟܝܢ̈ܐ ܕܝܠܢܝ̈ܐ ܕܐܬܐܡܪܘ. ܘܟܕ ܟܠ ܓܘܫܡܐ ܡܢ ܐܢܢܩܝ ܕܡܣܝܟܐ ܢܗܘܐ ܒܡܬܚܘ̈ܗܝ ܐܢܢܩܐܝܬ ܪ̈ܒܘܬܐ ܘܐܣܟܝ̈ܡܐ ܢܩܦܘ ܠܟܠ ܓܫܘܡ. ܢܘܗܪܐ: ܘܣܟ̈ܐ ܡܢ ܠܘ ܡܥܠ ܥܐܠܝܢ ܠܡܢܝ̈ܘܬܐ ܕܓܘܫ̈ܡܐ. ܒܗܿܝ ܕܐܝܬ ܐܡܬܝ ܠܡܫܬܪܪܘ ܓܘܫܡܢܝܘܬ ܓܘܫܡܐ ܡܕܡ. ܟܕ ܡܬܚܪܝܢܢ ܕܐܪܐ ܐܝܬ ܠܗܢܐ ܣܟܐ ܐܘ ܠܐ ܐܝܬ. ܪܘܥܐ ܘܗܿܝ ܡܢ ܕܡܥܕܐ ܕܬܬܐܡܪ ܕܢܘܩܕܬܐ ܒܙܘܥܗܿ ܠܣܘܪܛܐ ܥܒܕܬ.","english":"And the one in the discussion of the limits of the continuum is that and its parts are between. And it takes another continuum, not finite, apart from the interval. And its parts are complete. And the two of them are measured together. And it is not possible that the continuum between should be equal to the complete continuum. Otherwise, the deficient would be found to be that which is not deficient, which is absurd. Therefore, it is necessary that the continuum between be finite in the measure of the complete continuum. And the complete continuum is greater than it by that finite measure which was added, and everything greater than a finite thing by a finite measure is finite. Demonstration: And a body from a simple one does not suffice for the existence of matter, in that there is not one body that is simple in actuality. For if it existed, then it would be necessary that it receive division and form. And it would leave it either infinitely or finitely, or it would not receive division at all. And by which of the kinds it would be found, it would be compelled that it not be found in other kinds, in that it would receive it by nature. And in this nature, it is generic and not one specific difference between bodies. And when from them, from those that are infinitely divided, from them, however, not infinitely. From them, however, and not at all, that generic nature, that is, simple corporeality, entered into them. Nor again can this be found, in that there is not one body in actuality apart from the natures that were mentioned. And when every body from the definition of the finite becomes in its extensions, definitions, quantities, and forms are attached to every body. Demonstration: And limits from not entering enter into the substances of bodies, in that there is a time for the corporeality of a certain body to be confirmed, when it is determined whether this limit exists or not. Intention, and that from which it is possible to say that a point by its motion made a line.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܚܐ","severity":"info","text":"The Syriac term ܡܬܚܐ (mtḥˀ) is rendered 'continuum' in the English draft. It denotes an extended quantity, whether spatial or mathematical, and is central to Bar Hebraeus's discussion of divisibility and finitude.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܘܫܡܐ","severity":"info","text":"The Syriac ܓܘܫܡܐ (gwšmˀ) is translated 'body'. In this context it refers to a physical substance that can be divided, receive form, and be measured; it is contrasted with simple corporeality (ܓܘܫܡܢܝܘܬܐ ܦܫܝܛܬܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the argument from the previous one, now focusing on the relationship between a finite continuum and a complete continuum. It includes two demonstrative sections (ܢܘܗܪܐ) that argue for the finitude of the continuum between and the impossibility of a simple body in actuality.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus engages with Aristotelian and Neoplatonic concepts of continuum, matter, and form, likely mediated through Syriac translations of Greek philosophical works. The argument that a simple body cannot exist in actuality echoes debates about prime matter and substantial form.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The reasoning that a finite measure added to a finite thing yields a finite whole parallels standard Euclidean and Aristotelian principles of quantity, as found in the Physics and Metaphysics. The point's motion generating a line recalls Aristotle's definition of a line (Physics 6.1).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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., ܘܢܚܝܕ ܒܪܕܪܫ (wˀḥyd brdrš) and ܘܢܟܢܝܘܗܝ (wˀkˀtywḥy). The English draft attempts to make sense of these, but the exact meaning of some phrases remains uncertain.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܢܚܝܕ ܒܪܕܪܫ is obscure; the translation 'the one in the discussion' is conjectural.","The term ܘܢܟܢܝܘܗܝ may be a scribal error or variant; its intended sense is unclear.","The logical connection between the two demonstrations is not fully explicit in the Syriac."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܣܘܪܛܐ ܕܝܢ ܠܫܛܝܚܘܬܐ. ܘܗܕܐ ܠܓܘܫܡܐ. ܐܝܟ ܕܠܡܣܟܠܘ ܣܟܝ̈ܗܘܢ ܐܡܝܪܐ. ܘܐܠܐ ܟܠ ܐܡܬܝ ܕܠܚܕܐ ܡܢ ܗܠܝܢ ܡܬܬܙܝܥܢܐ ܢܬܪܢܐ. ܐܢܢܩܝ ܕܢܬܩܕܡ ܠܗ ܐܬܪܐ ܕܫܛܝܚܘܬܐ ܗܘ ܓܘܢܝܐ ܕܓܘܫܡܐ ܕܥܠܘܗܝ ܗܘ ܙܘܥܐ. ܘܟܕ ܓܘܫܡܐ ܩܕܝܡ ܗܘ ܠܙܘܥܐ ܕܟܠܚܕ ܡܢܗܘܢ ܐܝܟܢܐ ܒܝܕ ܙܘܥܗܘܢ ܗܿܘܐ. ܢܘܗܪܐ ܕܥܠ ܦܢ̈ܝܬܐ\nܙܕܩ ܠܡܕܥ ܕܦܢ̈ܝܬܐ ܐܝܬ ܡܫܚ̈ܠܦܬܐ ܕܒܗܝܢ ܡܬܬܙܝܥܢ̈ܘܬܐ ܡܫܬܚ̈ܠܦܢ. ܒܕܓܘܢ ܡܬܐܡܪܐ ܕܐܬܬܙܝܥ ܠܦܢܝܬܐ ܦܠܢܝܬ ܘܠܐ ܐܬܬܙܝܥ ܠܦܠܢܝܬ. ܘܐܠܘ ܠܐ ܐܝܬܝܗܿ ܗܘܬ ܦܢܝܬܐ܆ ܠܘ ܐܝܟ ܕܒܨܒܥܐ ܡܬܚܘܝܐ ܗܘܬ. ܐܦܠܐ ܠܗܿ ܨܝ̈ܒܢ ܗܘ̈ܝ ܡܬܬܙܝ̈ܥܢܘܬܐ. ܘܗܝ ܗܕܐ ܡܬܬܙܝܥܢܘܬܐ ܠܘ ܐܝܟ ܡܬܬܙܝܥܢܘܬܐ ܗܝ ܕܓܘܫܡܐ ܡܢ ܐܘܟܡܘܬܐ ܠܚܘܪܘܬܐ. ܒܗܿܝ ܕܗܪܬܡܢ ܒܝܕ ܙܘܥܐ ܡܫܬܟܚ ܗܿܘ ܕܠܘܬܗ ܗܘ ܙܘܥܐ. ܗܪܟܐ ܕܝܢ ܫܟܝܚܬܐ ܡܕܡ ܐܝܬܝܗܿ ܗܿܝ ܕܠܘܬܗ ܙܘܥܐ. ܗܿܢܘ ܕܝܢ ܦܢܝܬܐ. ܘܦܢ̈ܝܬܐ ܡܢ ܟܝܢ̈ܝܬܐ ܐܟܙܢܐ ܕܠܥܠ ܘܠܬܚܬ ܠܐ ܡܨ̈ܝܢ ܕܒܣܦܝܩܘܬܐ ܐܘ ܡܠܝܘܬܐ ܕܡܝܝ̈ܬܐ. ܢܬܬܚ̈ܡܢ ܡܢ ܩܨ ܡܫܚܠܦܘܬܗܝܢ. ܒܗܿܝ ܕܟܕ ܕܡܝ̈ܢ ܐܝܟܢܐ ܗܕܐ ܡܢ ܠܥܠ ܬܗܘܐ. ܗܕܐ ܕܝܢ ܠܬܚܬ ܒܕܓܘܢ ܐܠܨܐ ܕܒܡܫܚܠܦܘܬܐ ܢܬܬܚ̈ܡܢ. ܢܘܗܪܐ ܥܠ ܓܘܫܡܐ ܡܬܚܡ ܦܢܝ̈ܬܐ\nܘܦܢܝ̈ܬܐ ܡܢ ܠܘ ܒܓܘܫܡܐ ܠܚܘܕܝܐ ܡܨ̈ܝܢ ܠܡܬܬܚܡܘ. ܒܗܿܝ ܕܒܗܢܐ ܚܕܐ ܒܠܚܘܕ ܦܢܝܬܐ ܡܬܬܚܡܐ. ܘܠܟܠ ܡܬܬܙܝܥܢܐ ܬܪܬܝܢ ܐܝܬ ܦܢ̈ܝܢ. ܗܿܝ ܕܡܢܗܿ ܘܗܿܝ ܕܠܘܬܗܿ. ܐܦܠܐ ܒܬܪܝܢ ܓܘܫ̈ܡܐ. ܒܗܿܝ ܕܐܢ ܡܫܘ̈ܬܦܝ ܣܝܡܐ ܢܗܘܘܢ ܐܝܟ ܚܒܘܫܐ ܘܡܬܚܒܫܢܐ. ܐܘ ܐܝܟ ܬܪܝܢ ܓܘܫ̈ܡܐ ܒܦܢܝܬܐ ܕܝܠܢܝܬܐ. ܚܕ ܡܢܗܘܢ ܡܥܠ ܥܐܠ ܒܗܿܘ ܐ̱ܚܪܢܐ. ܘܠܐ ܚܕ ܝܘܬܪܢܐ ܡܢ ܫܟܝܚܘܬܗ ܒܗ ܒܡܬܚܡܢܘܬܐ ܐܘ ܐܢ ܢܘܟܪ̈ܝܝ ܣܝܡܐ ܢܗܘܘܢ. ܗܐ ܡܬܚܡܘܬ ܣܝ̈ܡܐ ܐܘܟܝܬ ܦܢܝ̈ܬܐ ܕܠܐ ܒܥܠܬܗܘܢ.","english":"The continuum is to extension, and this is to body, as the limits of their concepts are said. And otherwise, whenever one of these is moved in place, it is necessary that the place of extension which precedes it be the interior of the body upon which the motion occurs. And when the body is prior to the motion of each of them, it is as if by their motion it comes to be. And the demonstration concerning surfaces.\n\nIt is proper to know that surfaces are differences through which the movements are varied. For it is said that it is moved to a surface and not moved to another. And if the surface were not, it would not be as if shown by a finger; nor would movements be directed toward it. And this movement is not like the movement of body from blackness to whiteness, in that the one with which the motion is found is changed by motion. Here, however, the thing found is that with which motion is found; that is the surface. And surfaces, like natures, are such that above and below cannot be by emptiness or fullness of waters, and are bounded by the extremity of their difference. For when they are similar, this one is above, that one is below, for it is necessary that they be bounded by difference. And the demonstration concerning body is bounded by surfaces.\n\nAnd surfaces, if not in body alone, can be bounded. For in this one surface alone is bounded, and for every movement there are two surfaces: that from which and that towards which. Nor in two bodies, for if they were participants in a limit, like the container and the contained, or like two bodies in a proper surface, one of them would enter into the other. And there is no surplus from its possibility in the boundedness, or if they were foreign limits, behold the bounding of limits is like surfaces without their cause.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܥ̈ܝܬܐ","severity":"info","text":"The Syriac term ܦܥ̈ܝܬܐ (pˁīṯā) is here rendered 'surfaces'. In Bar Hebraeus's physics, it denotes the bounding planes of a body, not merely geometric abstractions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܘܥܐ","severity":"info","text":"The Syriac ܙܘܥܐ (zawˁā) means 'motion' in the sense of local displacement. Bar Hebraeus distinguishes it from qualitative change (e.g., black to white), as seen in the passage.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that surfaces are bounded by difference, not by emptiness or fullness of waters, reflects Bar Hebraeus's engagement with Aristotelian natural philosophy, specifically the rejection of void and the definition of place.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Book 2, moving from a discussion of continuum and extension to the role of surfaces in motion and bounding. It introduces a distinction between local motion and qualitative change.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is compressed: 'behold the bounding of limits is like surfaces without their cause' may be corrupt or elliptical. The sense is that surfaces cannot bound without a body to ground them.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܥܠ ܘܠܬܚܬ' (above and below) may refer to spatial orientation or to logical priority; the reading taken is spatial, following the context of surfaces and motion."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܫܪܝܟܐ ܡܕܝܢ ܕܚܕ ܢܗܘܐ ܓܘܫܡܐ ܡܬܚܡ ܦܢܝ̈ܬܐ. ܠܘ ܒܗܿܝ ܕܚܕ ܗܘ. ܐܠܐ ܒܗܿܝ ܕܚܘܕܪܢܝܐ ܡܕܡ ܐܝܬܘܗܝ ܐܝܟܢܐ ܕܩܪܝܒܘܬܐ ܡܢ ܒܚܘܕܪܐ ܬܬܚܡ. ܡܒܥܕܘܬܐ ܕܝܢ ܕܒܩܢܛܪܘܢ ܘܚܘܕܪܐ ܡܢ ܡܝܩܢܘ ܡܝܩܢ ܠܩܢܛܪܘܢ. ܩܢܛܪܘܢ ܕܝܢ ܠܚܘܕܪܐ ܘܠܐ ܣܟ. ܒܗܿܝ ܕܡܨܝܐ ܠܡܬܪܢܝܘ ܚܘܕܪ̈ܐ ܕܠܐ ܣܘܦ ܒܚܝܠܐ ܥܠ ܢܘܩܕܬܐ ܚܕܐ. ܐܦܠܐ ܬܘܒ ܒܣܟܘ̈ܗܝ ܕܚܘܕܪܢܝܐ ܡܨ̈ܝܢ ܠܡܬܚܡܘ ܦܢܝ̈ܬܐ ܒܗܿܝ ܕܕܡܝ̈ܝܐ ܐܢܘܢ. ܢܘܗܪܐ ܥܠ ܡܨܛܠܝܢܘܬ ܓܘܫ̈ܡܐ\nܘܓܘܫܡܐ ܡܢ ܓܝܪ ܡܬܬܙܝܥܢܐ. ܡܬܪܓܫܢܐ ܒܗ ܡܨܛܠܝܢܘܬܐ ܗܿܝ ܐܝܕܐ ܕܚܓܪܐ ܠܦܘܬ ܚܐܦܗ ܚܓܘܪܗܿ. ܘܠܘ ܗܝ ܡܬܬܙܝܥܢܘܬܐ ܐܝܬܝܗܿ ܡܨܛܠܝܢܘܬܐ ܗܿܝ. ܒܗܿܝ ܕܐܦ ܗܿܘ ܕܫܠܐ ܡܬܪܓܫܢܐ ܠܗ ܗܝ ܗܕܐ. ܘܟܠ ܓܘܫܡܐ ܟܕ ܒܐܬܪܐ ܢܗܘܐ ܟܝܢܝܐ. ܠܐ ܙܕܩ ܕܡܨܛܠܝܢܘܬܐ ܠܗ ܬܗܘܐ ܐܠܐ ܟܒܪ ܠܐ ܠܘܬܗ. ܒܗܿܝ ܕܒܗ ܗܘ. ܐܦܠܐ ܡܢܗ. ܒܗܿܝ ܕܡܬܒܥܝܢܐ ܟܝܢܐܝܬ. ܠܐ ܡܨܐ ܠܡܗܘܐ ܡܬܥܪܩܢܐ ܟܝܢܐܝܬ. ܘܠܐ ܡܨܝܐ ܠܡܬܪܢܝܘ ܓܘܫܡܐ ܓܠܝܙ ܡܢ ܡܨܛܠܝܢܘܬܐ ܡܢ ܩܨ ܗܕܐ. ܡܚܘܝܢܘܬܐ ܐܠܘ ܐܝܬ ܗܘܐ ܓܘܫܡܐ ܡܕܡ ܓܠܝܙ ܡܢ ܨܠܝܐ. ܙܕܩ ܗܘܐ ܕܘܠܐ ܡܬܘܡ ܟܝܢܐܝܬ ܢܬܬܙܝܥ ܗܘܐ. ܒܗܿܝ ܕܙܘܥܐ ܟܝܢܝܐ ܒܝܕ ܨܠܝܐ ܗܘ ܗܿܘܐ. ܐܦܠܐ ܬܘܒ ܩܛܝܪܐܝܬ. ܒܗܿܝ ܕܡܨܝܐ ܠܡܬܪܢܝܘ ܗܝܕܝܟ ܬܪܝܢ ܓܘܫ̈ܡܝܢ. ܚܕ ܐܠܦ ܓܠܝܙ ܡܢ ܨܠܝܐ. ܘܐܚܪܢܐ ܒܝܬ ܩܢܐ ܨܠܝܐ. ܘܢܕܚܐ ܠܬܪܝܗܘܢ ܚܐܦܐ ܫܘܝܐ ܠܐܦܝ̈ ܘܥܕܐ ܡܕܡ ܡܬܚܡܐ. ܡܢ ܐܢܢܩܝ ܕܦܚܡܐ ܡܕܡ ܢܗܐ ܠܙܒܢܐ ܕܡܬܘܥܕܢܘܬ ܐܠܦ ܠܘܬ ܙܒܢܐ ܕܡܬܘܥܕܢܘܬ ܒܝܬ ܘܢܣܝܡ ܕܐܝܬܘܗܝ ܦܚܡܐ ܕܬܘܚܡܢܐ. ܒܕܓܘܢ ܠܘ ܠܐ ܡܨܝܐ ܠܡܫܟܚܘ ܓܘܫܡܐ ܐ̱ܚܪܢܐ ܓܡܠ ܕܬܘܚܡܢܐ ܗܘ ܕܝܘܩܪܐ ܕܒܝܬ ܝܘܩܪܗ. ܘܢܙܝܥܝܘܗܝ ܐܦ ܠܗ ܒܗ ܟܕ ܒܗ ܒܚܐܦܐ ܠܘܬ ܘܥܕܐ ܗܿܘ.","english":"The continuum, then, is that which, when a body is terminated by surfaces, is not so by virtue of being one, but by virtue of something circular being like that which is terminated by proximity with the circle. By distance, however, which is in the center and the circle from the center equally to the center. The center, then, is to the circle and not to the limit, in that it is possible to conceive circles without limit in power upon one point. Nor again by the limits of the circular is it possible to terminate surfaces, in that like things are similar. An example concerning the resistance of bodies: and a body, when it is moved, is perceived in it that resistance which is that of the foot upon its walking ground. And it is not the movement itself that is that resistance, in that even he who is at rest perceives this same thing. And every body, when it is in its natural place, it is not fitting that resistance be to it except already not towards it, in that it is in it. Nor from it, in that it is naturally sought. It cannot naturally be fleeing. Nor can a body separated from resistance be conceived from this end. Demonstration: if there were a body separated from resistance, it would naturally be moved perpetually, in that natural motion is by resistance. Nor again continuously, in that it is possible to conceive then two bodies, one separated from resistance and the other in the midst of resistance, and both upon an equal surface for a certain limited time. From the thickness of that which is like coal for the time of the conjunction of one with the time of the conjunction of the middle, which is the thickness of the limit. For otherwise it is not possible to find another body complete of the limit which is the weight of the middle of its weight. And its movement also to it in it when upon the surface towards that time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܨܛܠܝܢܘܬܐ","severity":"info","text":"The Syriac term mṣallīyūṯā denotes 'resistance' or 'opposition' in a physical sense, likely translating Greek ἀντιτυπία (antitypia), a key concept in Aristotelian physics describing the resistance of bodies to motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus here engages with Aristotelian natural philosophy, particularly the concept of natural place and motion. The discussion of a body in its natural place lacking resistance echoes Aristotle's Physics, where natural motion occurs without external resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the argument from the previous section, now focusing on the relationship between continuum, body, and resistance. The demonstration at the end introduces a hypothetical scenario to test the necessity of resistance for motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܚܡܐ","severity":"caution","text":"The term pḥāmā (thickness) is ambiguous; it may refer to a physical thickness or a conceptual 'density' of the limit. The English draft renders it as 'thickness of that which is like coal', but the precise referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܪܘܢ","severity":"info","text":"The Syriac qaṭrōn (center) is used in a geometric sense, likely translating Greek κέντρον (kentron). The passage discusses the relationship between center and circle in defining limits.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The argument that a body separated from resistance would move perpetually parallels Aristotle's discussion in Physics 4.8, where void would allow infinite motion without resistance, a conclusion Aristotle rejects.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings due to possible scribal errors or ambiguous syntax, particularly in the passage about 'thickness of that which is like coal' and the relationship between center and circle. The reading taken follows the English draft's interpretation of a geometric and physical argument."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܘܓܠܝܐ ܕܒܬܘܚܡܢܐ ܕܙܒܢܐ ܕܡܬܘܥܕܢܘܬܒܝܬ ܢܬܘܥܕ ܐܦ ܗܘ. ܘܡܫܬܟܚ ܐܠܦ ܓܠܝܙ ܡܢ ܝܘܩܪܐ ܘܓܡܠ ܩܢܐ ܝܘܩܪܐ ܕܒܚܕ ܙܒܢܐ ܫܘܝܐ ܡܢ ܚܕ ܚܐܦܐ ܫܘܝܐ ܡܨܛܝܒܝܢ ܠܘܥܕܐ ܡܕܡ ܡܬܚܡܐ ܗܿܝ ܕܫܟܝܪܐ. ܐܦܠܐ ܬܘܒ ܡܨܝܐ ܕܬܬܐܡܪ ܕܠܘ ܒܙܒܢܐ ܡܛܐ ܐܠܦ ܠܘܥܕܐ ܗܿܘ. ܒܗܿܝ ܕܐܡܪܝܢܢ ܕܘܥܕܐ ܕܒܝܬ ܥܕܡܐ ܠܦܠܓܗ ܕܡܬܚܗ ܕܘܥܕܐ. ܡܢ ܐܢܢܩܝ ܕܩܕܡ ܙܘܥܐ ܕܥܕܡܐ ܠܣܟܐ ܕܡܬܚܗ ܕܘܥܕܐ ܢܗܘܐ. ܘܩܕܡܝܘܬܐ ܘܐ̱ܚܪܝܘܬܐ ܕܒܗܝܢ ܙܘܥܐ ܡܬܦܠܓ ܐܠܐ ܒܙܒܢܐ ܠܐ ܡܨ̈ܝܢ ܠܡܗܘܐ. ܢܘܗܪܐ: ܘܟܕ ܫܦܝܪ ܐܬܚܘܝܬ ܠܐ ܡܫܟܚܢܘܬܐ ܕܠܐ ܡܣܝܟܘܬ ܡܬܚ̈ܐ. ܘܕܒܚܘܕܪܢܝܐ ܡܢ ܓܘܫܡܐ ܒܠܚܘܕ ܡܨܝ̈ܢ ܠܡܬܬܚܡܘ ܦܢܝ̈ܬܐ. ܗܘ ܗܢܐ ܠܘ ܒܐܬܪܐ ܙܕܩ ܕܢܗܘܐ. ܒܕ ܠܝܬ ܠܗܠ ܡܢܗ ܗܿܘ ܕܐܬܪܗ ܡܨܐ ܠܡܗܘܐ. ܐܦܠܐ ܦܢܝܬܐ ܠܥܠ ܡܢܗ ܐܝܬ ܕܠܘܬܗܿ ܡܨܛܠܝܢܘܬܐ ܬܪܝܨܬܐ ܢܬܗܘܢܢ. ܫܪܝܟܐ ܡܕܝܢ ܡܨܛܠܝܢܘܬܐ ܗܿܝ ܚܘܕܪܢܝܬܐ ܘܡܬܚܠܦܢ̈ܘܬܗ ܕܡܬܚܡܢܐ. ܠܘ ܒܝܕ ܡܢܘ̈ܬܗ ܗܿܘܝܢ. ܟܕ ܒܚܕ̈ܕܐ ܟܐܡܬ ܡܬܦܚ̈ܡܢ ܒܕ ܠܝܬ ܠܒܪ ܡܢܗ. ܫܪܝܟܐ ܡܕܝܢ ܕܒܦܚܡܐ ܕܗܿܘ ܕܠܓܘ ܡܢܗ ܢܗܘ̈ܝܢ. ܗܿܘ ܐܝܢܐ ܕܫܠܐ. ܐܝܟܢܐ ܕܢܬܚܠܦܘܢ ܣܝ̈ܡܝ ܬܪܝܗܘܢ ܒܦܚܡܐ ܕܠܘܬ ܚܕ̈ܕܐ. ܘܗܘ ܡܢ ܡܬܚܡܢܐ ܡܢ ܩܨ ܦܫܝܛܘܬܗ ܠܐܣܟܝܡܐ ܗܿܘ ܚܘܕܪܢܝܐ ܐܫܬܘܝ. ܢܘܗܪܐ: ܓܘܫܡܐ ܡܢ ܓܝܪ ܗܿܘ ܕܗܿܘܐ ܘܡܬܚܒܠ ܟܕ ܡܫܠܚ ܫܠܚ ܐܕܫܐ ܡܕܡ ܘܠܒܫ ܐ̱ܚܪܢܐ. ܡܢ ܐܢܢܩܝ ܕܙܘܥܐ ܢܬܬܙܝܥ ܬܪܝܨܐ. ܒܗܿܝ ܕܐܢ ܒܐܬܪܗ ܕܝܠܗ ܕܡܫܬܠܚܢܐ ܠܒܫܗ. ܐܢܢܩܝ ܕܒܐܬܪܐ ܢܫܢܐ ܗܿܘ ܕܒܝܬܝ ܠܡܬܠܒܫܢܐ. ܐܢܕܝܢ ܒܐܬܪܗ ܕܗܢܐ ܠܒܫܗ. ܐܢܢܩܝ ܕܐܬܬܙܝܥ ܡܢ ܐܬܪܗ ܩܕܡܝܐ ܠܕܗܿܘ. ܘܓܘܫܡܐ ܡܢ ܡܬܚܡܢܐ ܟܕ ܡܨܛܠܝܢܘܬܐ ܗܿܝ ܚܘܕܪܢܝܬܐ ܡܛܬ ܠܗ.","english":"It is evident that in the determination of the time of the agreed-upon meeting, that also is determined. And it is found that the letter reaches clearly from weight, and the weight completes the letter, that in one equal time with one equal edge, the limits of something are determined, that which is contiguous. Nor again can it be said that it is not by time that that limit is reached. For it is said that the limit from the beginning to the middle of its extension is a limit. From the beginning of motion up to the end of its extension it becomes. And the priority and posteriority that are in that motion are divided only by time, and cannot be. Clarification: And when it has been well shown, the impossibility of the non-continuity of extensions. And that in a circular manner, only with a body can surfaces be limited. This, then, should not be in a place. For that which is with it has no place that can be. Nor is there a surface above it with which a straight perpendicular can be. The remainder, then, is that perpendicular, the circular one, and the variations of the limited. They are not by its parts. When they are together, they are understood, for there is nothing outside it. The remainder, then, is that in the understanding of that which is within it, they are. That is the one that is at rest. As the two types differ in the understanding of being with each other. And that from the limited, from the end of its simplicity, it became that circular schema. Clarification: For a body is that which becomes and is destroyed when it casts off some form and puts on another. From the beginning of motion, it is moved straight. For if in its own place it casts off its form. From the beginning, in the place it is that which is suitable to be clothed. Then in its own place it puts on. From the beginning, it is moved from its first place to that one. And a body from the limited, when that circular perpendicular reaches it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܒܢܐ","severity":"info","text":"The Syriac term ܙܒܢܐ (zabnā) means 'time' in a measured, chronological sense, distinct from ܥܕܢܢܐ (ʿednā) which often denotes a season or appointed time. Bar Hebraeus uses it here to discuss temporal determination in motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܢܝܬܐ","severity":"info","text":"The word ܦܢܝܬܐ (pʿīṯā) means 'surface' in a geometric sense, as a two-dimensional boundary of a body. Bar Hebraeus distinguishes it from ܡܬܚܡܢܐ (mtaḥḥmānā, 'limited') to discuss the limitation of bodies by surfaces.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܨܛܠܝܢܘܬܐ","severity":"info","text":"The term ܡܨܛܠܝܢܘܬܐ (mṣallīʿūṯā) denotes 'perpendicular' in a geometric context, specifically a straight line at right angles to a surface. Bar Hebraeus uses it to contrast with circular motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus draws on Aristotelian physics, particularly the concepts of time, motion, and place from the Physics. The discussion of priority and posteriority in motion divided by time echoes Aristotle's analysis of time as a measure of motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is marked by two instances of ܢܘܗܪܐ (tūhārā, 'clarification'), which serve as structural cues to introduce explanatory sections. The first clarifies the impossibility of non-continuity; the second addresses the nature of bodies and motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, such as ܡܬܘܥܕܢܘܬܒܝܬ (possibly 'agreed-upon meeting') and ܐܠܦ ܓܠܝܙ (perhaps 'the letter reaches clearly'). The sense of these phrases is contested and may reflect scribal errors.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܬܘܥܕܢܘܬܒܝܬ is uncertain; it may mean 'agreed-upon meeting' or 'appointed time'.","The reading ܐܠܦ ܓܠܝܙ is unclear; possibly 'the letter reaches clearly' or a corruption of a different term.","The reference to 'weight' (ܝܘܩܪܐ) in a temporal context is ambiguous; it may be a metaphor or a scribal error."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܠܐ ܡܩܒܠܢܐ ܐܢܢܩܐܝܬ ܗܘܐ ܠܗ ܕܗܘܝܐ ܘܚܘܒܠܐ ܡܢ ܩܨ ܠܐ ܡܩܒܠܢܘܬܗ ܕܠܡܨܛܠܝܢܘܬܐ ܗܿܝ ܬܪܝܨܬܐ. ܒܗܿܝ ܕܚܕ ܟܝܢܐ ܘܗܘ ܟܕ ܗܘ ܡܢ ܫܟܝܪ̈ܬܐ ܗܝ ܠܡܒܥܐ ܟܝܢܐܝܬ ܗܿܘ ܡܐ ܕܡܬܥܪܩ ܟܝܢܐܝܬ. ܒܕܓܘܢ ܠܘ ܡܩܒܠܢܐ ܗܘ ܕܗܘܝܐ ܘܚܘܒܠܐ. ܐܦܠܐ ܡܣܬܕܩ. ܒܗܿܝ ܕܗܘ ܗܢܐ ܬܘܒ ܒܝܕ ܙܘܥܐ ܗܿܘܐ ܬܪܝܨܐ ܕܠܘ ܡܩܒܠܢܗ ܗܘ ܒܟܝܢܐ. ܢܘܗܪܐ ܕܥܠ ܐܬܪܐ\nܘܠܐܬܪܐ ܡܢ ܫܘܘ̈ܕܥܐ ܐܝܬ ܐܪܒܥܐ:\nܘܩܕܡܝܐ ܡܢ ܡܬܡܨܝܢܘܬ ܫܘܢܝܐ ܕܓܘܫܡܐ ܡܢܗ ܠܘܬ ܐ̱ܚܪܢܐ. ܕܬܪܝܢ ܕܝܢ ܠܐ ܡܫܟܚܢܘܬ ܗܘܝܐ ܕܓܘܫ̈ܡܐ ܬܪܝܢ ܐܘ ܣܓܝ̈ܐܐ ܐܟܚܕܐ ܒܗܿܘ ܕܚܕ ܡܢܗܘܢ ܗܘ. ܕܬܠܬܐ ܬܘܒ ܩܘܛܪܓܐ ܕܒܪܬ ܩܠܐ ܗܿܝ ܕܒܗ. ܘܗܿܘ ܡܐ ܕܒܣܘܟܠܗܿ ܥܠܘܗܝ. ܕܐܪܒܥܐ ܬܘܒ ܕܡܫܬܚܠܦܘ ܡܫܬܚܠܦ ܠܦܘܬ ܦܢܝ̈ܬܐ. ܘܐ̱ܢܫ̈ܝܢ ܐܣܒܪܘ. ܕܐܬܪܐ ܗܝ ܗܘܠܐ ܗܘ. ܐ̱ܚܪ̈ܢܐ ܕܝܢ ܐܕܫܐ ܗܘ. ܐ̱ܚܪ̈ܢܐ ܕܝܢ ܕܗܿܘ ܗܘ ܕܥܠܘܗܝ ܫܟܝܢ ܓܘܫܡܐ. ܘܗܠܝܢ ܡܢ ܬܪܝܢ ܩܕܡܝ̈ܐ ܠܘ ܐܬܪܐ ܐܢܘܢ. ܒܗܿܝ ܕܐܠܨܐ ܗܝܕܝܟ ܕܢܗܘܐ ܓܘܫܡܐ. ܒܚܕܐ ܡܢ ܡܢܘ̈ܬܗ ܗܿܝ ܕܫܟܝܪܐ. ܐܦܠܐ ܗܿܘ ܬܠܝܬܝܐ ܐܬܪܐ ܗܘ. ܒܗܿܝ ܕܘܠܐ ܚܕ ܡܢ ܫܘܘ̈ܕܥܐ ܕܐܬܡܢܝܘ ܒܗ ܫܟܝܚܝܢ\nܪܘܥܐ ܘܐ̱ܚܪ̈ܢܐ ܬܘܒ ܐܣܒܪܘ ܕܐܬܪܐ ܗܝ ܣܦܝܩܘܬܐ ܐܝܬܘܗܝ. ܘܬܚܡܘܗܝ ܕܐܝܬܘܗܝ ܡܬܚܐ ܡܕܡ ܐܝܢܐ ܕܡܨܝܐ ܠܡܬܪܢܝܘ ܒܗ ܬܠܝܬܝܘܬܐ ܕܩܝ̈ܡܐ. ܟܕ ܠܘ ܒܗܘܠܐ ܗܘ. ܘܡܟܢܐ ܠܡܬܡܠܝܘ ܡܢ ܓܘܫܡܐ. ܘܐ̱ܢܫ̈ܝܢ ܡܢ ܡܬܡܨܝܢܝܬܐ ܕܢܘܗܿ ܠܣܦܝܩܘܬܗܿ ܕܡܢ ܓܘܫ̈ܡܐ. ܘܗܠܝܢ ܡܢ܆ ܠܒܪ ܡܢ ܥܠܡܐ ܕܢܘܗܿ. ܘܕܠܐ ܣܘܦ ܡܬܡܬܚܐ ܘܠܫܟܝܪܘܬ ܡܢ ܬܪܥܝܬܐ ܗܕܐ ܩܕܡܬ ܐܫܬܘܕܥܬ. ܘܣܟ ܠܡܐܡܪ ܫܟܝܚܘܬܗܿ ܡܢ ܗܠܝܢ ܕܠܐ ܡܨ̈ܝܢ ܗܝ ܠܡܗܘܐ ܒܝܕ ܗܠܝܢ.","english":"It is not receptive in a fixed manner to being and corruption from the end, not by its receptivity to that rightness of the faculty of prayer. In that one measure and the same, while it is from the measures, it is to seek measure-wise that which is defined measure-wise. For it is not receptive to being and corruption. Nor is it established. In that this same again by motion is a right motion that is not receptive to it in measure. The demonstration concerning place.\n\nAnd concerning place, there are four indications:\n\nThe first is from the mutual relation of body with another. The second, however, is the impossibility of the being of two or many bodies together in that which is one of them. The third, again, is the conjunction of the daughter of the voice that is in it. And that when it receives its meaning upon it. The fourth, again, is that it changes according to changes in surfaces. And some said that place is these. Others, however, said it is form. Others, again, said that it is that upon which body rests. And these from the first two are not place. In that it is necessary then that body be in one of its measures, that of rest. Nor is that third one place. In that there is not one of the indications that are enumerated in it that are found.\n\nSpirit and others again said that place is void, and its limit is that it is a certain extension that can receive in it the three dimensions of bodies, while it is not these. And it is filled from body. And some from the mutual relation of its power to its void from bodies. And these from outside the world of its power. And that without end it is extended and to rest from this conception was previously known. And the sum is to say its existence from these that are not able to be by these.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܬܪܐ","severity":"info","text":"The Syriac term ܐܬܪܐ (ʼaṯrā) is rendered 'place' in the English draft. In this philosophical context, it corresponds to Aristotle's τόπος, the subject of Physics IV.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܟܝܪ̈ܬܐ","severity":"info","text":"The term ܫܟܝܪ̈ܬܐ (šakkīrāṯē) is rendered 'measures' in the English draft. It likely refers to dimensions or quantitative determinations, a key concept in Bar Hebraeus's discussion of place.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage enumerates four indications (ܫܘܘ̈ܕܥܐ) concerning place, a method reminiscent of Aristotelian dialectical argument. The third indication, 'conjunction of the daughter of the voice' (ܩܘܛܪܓܐ ܕܒܪܬ ܩܠܐ), likely refers to the phenomenon of echo as evidence for place.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a list of four indications (ܫܘܘ̈ܕܥܐ) about place, followed by a critical discussion of alternative views (some said place is these; others said it is form; others said it is void). This dialectical structure is typical of Bar Hebraeus's method.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus here engages with the Aristotelian tradition on place, as transmitted through Syriac philosophical works. The reference to 'void' (ܣܦܝܩܘܬܐ) echoes debates among late antique commentators on Physics IV.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, e.g., 'daughter of the voice' (ܒܪܬ ܩܠܐ) and 'rightness of the faculty of prayer' (ܠܡܨܛܠܝܢܘܬܐ ܗܿܝ ܬܪܝܨܬܐ). The English draft's rendering of these is tentative and may require further philological analysis.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܪܬ ܩܠܐ' (daughter of the voice) is ambiguous: it may refer to 'echo' as a physical phenomenon or to a technical term in acoustics. The reading 'echo' is adopted here based on context.","The phrase 'ܠܡܨܛܠܝܢܘܬܐ ܗܿܝ ܬܪܝܨܬܐ' (rightness of the faculty of prayer) is obscure; it may be a corruption or a technical term from a lost source. The English draft's rendering is provisional."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܡܚܘܝܢܘܬܐ ܐܠܘ ܣܦܝܩܘܬܐ ܐܝܬܝܗܿ ܗܘܬ ܡܩܒܠܢܝܬ ܓܘܫ̈ܡܐ ܗܝ ܗܕܐ ܡܨܥܬ ܓܘܫ̈ܡܐ ܡܒܥ̈ܕܐ ܝܬܝܪܬܐ ܙܕܩ ܕܬܗܘܐ ܡܢ ܗܿܝ ܕܒܡܨܥܬ ܩܪ̈ܝܒܐ. ܡܕܝܢ ܠܘ ܕܠܐ ܡܫܘܚܬܐ ܗܝ. ܒܕܓܘܢ ܟܡܝܘܬܐ ܗܝ. ܠܘ ܠܐ ܡܕܡ. ܘܕܟܡܝܘܬܐ ܠܘ ܩܝܡܬ ܠܝܬܗܿ ܡܨܝܐ ܕܬܗܘܐ ܡܢ ܩܨ ܓܕܫܢܝܘܬܗܿ ܓܠܝܐ. ܒܕܓܘܢ ܣܢܝܩܐ ܥܠ ܓܘܫܡܐ ܕܒܗ ܬܗܘܐ. ܘܡܬܟܢܫܐ ܕܣܦܝܩܘܬܐ ܓܘܫܡܐ ܗܝ ܘܐܬܬܣܝܡ ܕܠܘ ܓܘܫܡܐ ܗܝ ܗܿܝ ܕܫܟܝܪܐ. ܘܬܘܒ ܐܢ ܐܝܟ ܕܐܬܚܘܝ. ܕܐܢ ܐܝܬܝܗܿ ܓܘܫܡܐ ܙܕܩ ܕܬܗܘܐ ܕܟܕ ܫܪܝܢ ܒܗܿ ܓܘܫ̈ܡܐ. ܐܢ ܡܩܒܠܐ ܠܗܘܢ ܡܫܬܟܚ ܓܘܫܡܐ ܒܓܘܫܡܐ. ܘܐܬܚܘܝܬ ܫܟܝܪܘܬܐ ܗܕܐ. ܐܢ ܕܝܢ ܠܐ ܡܩܒܠܐ ܠܗܘܢ. ܗܐ ܠܘ ܐܬܪܐ ܗܝ. ܟܪ̈ܝܣܝܣ: ܠܩܘܡܐ ܡܢ ܕܓܘܫ̈ܡܐ ܝܩܝܪ̈ܐ ܕܚܠܝܠܝܢ ܥܠ ܐܦ̈ܝ ܡܝ̈ܐ. ܠܘ ܥܠܬܐ ܐܝܬ ܐ̱ܚܪܬܐ. ܣܛܪ ܡܢ ܠܐ ܡܫܟܚܢܘܬ ܫܟܝܚܘܬܐ ܕܣܦܝܩܘܬܐ. ܕܟܕ ܡܢ ܠܐ ܡܫܟܚ̈ܢܝܬܐ ܗܝ ܕܢܬܦܪܩ ܐܐܪ ܡܢ ܓܘܫܡܐ ܗܿܘ ܐܪܥܢܝܐ. ܘܠܐ ܡܕܡ ܒܝܢܬܗܘܢ ܢܗܘܐ. ܐܢܢܩܐܝܬ ܐܚܝܕ ܠܗܿܝ ܝܩܝܪܘܬܐ ܥܕ ܢܬܡܨܥܘܢ ܡܝ̈ܐ. ܐܝܛܐ ܢܬܦܪ̈ܩܢ ܒܗܿ ܒܕܡܘܬܐ ܘܢܬܝܦܘܬ ܓܘܫ̈ܡܐ ܦܓܪ̈ܢܝܐ ܒܡܨ̈ܝܐ ܠܗܿ ܠܠܐ ܡܫܟܚܢܘܬ ܣܦܝܩܘܬܐ ܡܫܘܕܥܐ. ܒܕܓܘܢ ܡܢ ܩܛܝܪ ܠܗ ܠܐܐܪ ܕܡܬܡܨܐ ܕܢܩܦ. ܘܓܘܫܡܐ ܗܿܘ ܕܡܢ ܩܕܝܡ ܠܐ ܡܬܬܙܝܥܢܐ ܗܘܐ ܠܦܢܝܬܐ ܗܿܝ. ܘܟܕ ܐܬܪܐ ܠܘ ܣܦܝܩܘܬܐ ܐܝܬܘܗܝ. ܐܦܠܐ ܗܠܝܢ ܕܫܪܟܐ ܕܐܬܡܢܝܘ. ܫܪܝܟܐ ܕܐܝܬܘܗܝ ܗܝ ܫܛܝܚܘܬܐ ܓܘܝܬܐ ܕܓܘܫܡܐ ܐܚܘܕܐ ܗܿܝ ܕܢܩܝܦܐ ܠܫܛܝܚܘܬܐ ܒܪܝܬܐ ܕܓܘܫܡܐ ܡܬܬܚܕܢܐ. ܘܒܗܿ ܡܬܟܢܫܝܢ ܐܟܚܕܐ ܫܘܘ̈ܕܥܐ ܗܠܝܢ ܐܪܒܥܐ ܕܐܬܐܡܪܘ. ܢܘܗܪܐ ܡܛܠ ܠܐ ܡܫܟܚܢܘܬ ܬܪܝܢ ܥܠܡ̈ܐ ܓܘܫ̈ܡܢܝܐ\nܠܗܠܝܢ ܓܝܪ ܘܐܢ ܢܫܦ ܕܐܝܬܝܗܘܢ. ܐܘ ܒܓܘ ܡܬܚܡܢܐ ܡܕܡ ܦܢ̈ܝܬܐ ܢܗܘܘܢ. ܐܘ ܠܘ ܗܟܢܐ. ܘܠܐ ܡܨܝܐ ܕܒܚܕ ܡܬܚܡܢܐ ܢܗܘܘܢ.","english":"The demonstration: if emptiness were receptive of bodies, this middle of bodies would be more distant, and it would be right that it be from that which is in the middle of near ones. But it is not that it is not dimension; rather, it is quantity. It is not nothing. And of quantity there is no subsistence; it is not possible that it be from the end, its accidental nature being manifest. Rather, it is empty of the body in which it would be. And it is contended that emptiness is a body, and it is posited that it is not a body, that which is empty. And again, if as has been shown, if it is a body, it would be right that when bodies are dissolved in it, if it receives them, a body is found in a body, and this emptiness is shown. If, however, it does not receive them, behold, it is not a place. Chrysis: For the rising of heavy bodies that float on the surface of water, there is no other cause, apart from the impossibility of the existence of emptiness, since from the impossibilities it is that air is separated from that earthy body, and nothing is between them. For the air holds that heaviness until the waters are in the middle, so that it is separated in that manner, and the sinking of earthly bodies is by the possibility of the known impossibility of emptiness. Rather, from the bond of the air, which is compressed so that it clings, and that body which previously was not moved toward that surface, and when it is a place, it is not emptiness, nor are these which remain of what was measured. The remainder, which is the general extension of the body, is that which holds that which clings to the external extension of the body, and by it these four concepts that were mentioned are contended together. Clarification: because of the impossibility of two corporeal worlds, for these, even if it is fitting that they exist, either within are measured some surfaces, or not so, and it is not possible that they be in one measured thing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܦܝܩܘܬܐ","severity":"info","text":"The Syriac term ܣܦܝܩܘܬܐ (spīqūtā) is rendered 'emptiness' and denotes the Aristotelian concept of void, a space devoid of body. Bar Hebraeus here engages the standard Peripatetic rejection of void as a necessary condition for motion and place.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Chrysis","severity":"info","text":"The passage introduces a 'Chrysis' (ܟܪ̈ܝܣܝܣ), likely a reference to a specific argument or example, possibly drawn from Stoic or Aristotelian physics concerning buoyancy and the impossibility of void. The term may be a transliteration of Greek χρῆσις ('use' or 'chreia').","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional argument about emptiness and bodies to a concrete physical example (Chrysis) involving heavy bodies floating on water, then to a clarification about the impossibility of two corporeal worlds. This mirrors a scholastic pattern of objection, example, and resolution.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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 'that' and ܗܕܐ 'this') whose antecedents are not always clear. The translation 'it is not that it is not dimension; rather, it is quantity' reflects one plausible reading, but the logical flow remains contested.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The argument that void cannot exist because bodies would either be found in a body or not received at all echoes Aristotle's Physics 4.6–9, where the impossibility of void is demonstrated through similar dilemmas about motion and place.","cites":[],"named_sources":["Aristotle Physics"],"dropped_cites":[]}],"ambiguities":["The referent of 'that which is in the middle of near ones' is unclear; it may denote a medium or a conceptual midpoint.","The identity of 'the four concepts' mentioned at the end is not specified in the passage; they may refer to earlier categories of body, place, void, and extension."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܒܟܠ ܚܕ ܡܢܗܘܢ ܗܿܘ ܡܐ ܕܒܗܿܘ ܐ̱ܚܪܢܐ. ܒܗܿܝ ܕܐܠܨܐ ܕܬܪܝܢ ܩܢܛܪ̈ܘ ܠܚܕ ܚܘܕܪܐ ܢܗܘܘܢ. ܐܝܟܢܐ ܕܦܢ̈ܝܬܐ ܢܬܬܚ̈ܡܢ. ܘܐܠܨܐ ܬܘܒ ܕܬܪܝܢ ܐܬܪ̈ܘܢ ܟܝܢ̈ܝܐ ܠܚܕ ܐܕܫܐ ܢܗܘܘܢ. ܒܕܓܘܢ ܟܕ ܡܬܦܪܫ ܒܥܫܝܡܘ ܡܕܝܢ ܚܕ ܡܢܗܘܢ. ܐܘ ܠܬܪܝܗܘܢ ܥܛܦ. ܐܘ ܠܠܐ ܚܕ ܡܢܗܘܢ. ܘܬܪ̈ܬܝܗܝܢ ܫܟܝܪ̈ܢ. ܐܘ ܠܗܢܐ ܡܢ ܢܨܛܠܐ. ܠܗܿܘ ܕܝܢ ܠܐ. ܘܐܝܟܢܐ ܘܬܪܝܗܘܢ ܠܘܬܗ ܫܘܝܢ. ܐܦܠܐ ܬܘܒ ܡܨܝܐ ܕܠܘ ܒܡܬܚܡܢܐ ܢܗܘܘܢ. ܒܗܿܝ ܕܚܘܕܪ̈ܐ ܠܐ ܡܨܝܢ ܠܡܩܦ ܒܠܥܕ ܣܦܝܩܘܬܐ ܕܒܝܢܬܗܘܢ. ܘܣܦܝܩܘܬܐ ܡܢ ܗܠܝܢ ܗܝ ܕܠܐ ܐܝܬܝܗ̈ܝܢ. ܘܐܢ ܒܓܘܫ̈ܡܐ ܢܐܡܪ ܕܡܬܡܠܝܐ. ܡܢ ܐܢܢܩܝ ܕܠܟܠ ܓܘܫܡܐ ܡܬܚܡܢܐ ܢܗܘܐ ܕܣܟܘ̈ܗܝ ܘܐܬܬܣܝܡ ܕܠܝܬ ܗܢܐ ܗܿܝ ܕܫܟܝܪܐ. ܘܡܢ ܗܠܝܢ ܫܦܝܪ ܐܬܢܗܪ ܕܡܬܚܡܢܐ ܚܘܕܪܢܝܐ ܡܕܡ ܐܝܬܘܗܝ ܕܡܠܐ ܡܢ ܚܘܕܪ̈ܢܝܐ. ܗܿܢܘܢ ܕܠܚܕ̈ܕܐ ܡܩܦ ܢܩܝܦܝܢ ܒܠܥܕ ܣܦܝܩܘܬܐ ܕܒܝܢܬܗܘܢ. ܘܟܠܗ ܗܢܐ ܕܥܠܡܐ ܡܬܩܪܐ. ܚܕ ܗܘ ܚܘܕܪܐ ܐܘܟܝܬ ܒܥܬܐ ܡܪܢܝܬ ܩܝܩܠܘܣ. ܢܘܗܪܐ ܕܥܠ ܡܬܬܙܝܥܢܘܬܐ\nܡܬܬܙܝܥܢܘܬܐ ܡܢ ܡܬܪܫܡܐ ܕܐܝܬܝܗܿ ܢܦܘܩܘܬ ܡܕܡ ܡܢ ܚܝܠܐ ܠܘܬ ܡܥܒܕܢܘܬܐ ܠܘ ܡܢܫܠܝ. ܘܗܝ ܗܕܐ ܐܬܪܢܝܬܐ ܗܝ. ܐܝܟ ܫܘܢܝܐ ܕܡܢ ܕܘܟܐ ܠܕܘܟܐ. ܐܘ ܣܝܡܝܬܐ. ܐܝܟ ܡܬܚܠܦܢܘܬ ܡܢܘ̈ܬܐ ܕܗܿܘ ܕܡܬܬܙܝܥ ܒܠܥܕ ܟܠܐ ܒܗܦܟܐ ܕܫܘܢܝܐ. ܘܗܢܐ ܐܝܟ ܙܘܥܐ ܕܗܢܐ ܟܠ ܕܠܘ ܒܐܬܪܐ ܗܘ. ܐܘ ܟܡܢܝܬܐ ܐܝܟ ܡܬܬܙܝܥܢܘܬܐ ܕܒܙܢܐ ܕܬܘܣܦܬܐ ܘܒܘܨܪܐ. ܘܓܘܫܡܐ ܡܢ ܡܬܬܙܝܥ ܠܘܬ ܡܫܘܚܬܐ ܕܪܒܐ. ܐܘ ܟܕ ܡܬܬܘ̈ܣܦܢ ܡܢܘ̈ܬܗ. ܘܗܝ ܡܬܬܙܝܥܢܘܬܐ ܬܪܒܝܬܐ ܡܬܟܢܝܐ. ܐܘ ܠܘ ܗܟܢܐ. ܘܡܦܪܣܥܘܬܐ ܡܬܩܪܝܐ. ܒܗܿ ܒܕܡܘܬܐ ܠܘܬ ܡܫܘܚܬܐ ܕܙܥܘܪܐ. ܐܘ ܒܒܘܨܪ ܡܢܘ̈ܬܐ ܘܡܫܟܘܬܐ ܡܬܟܢܝܐ. ܐܘ ܠܘ ܗܟܢܐ. ܘܪܨܝܦܘܬܐ ܡܬܟܢܝܐ.","english":"And in each one of them, that which is in the other. In that it is necessary that two of their centers be for one circle. As surfaces are bounded. And it is necessary again that two natural places be for one limit. For when it is distinguished by its difficulty, one of them either inclines to both of them, or to neither one of them. And both are false. Or to this one from the middle, but not to that one. And how are both equal to it? Nor again is it possible that they be without being bounded. For circles cannot surround without emptiness between them. And emptiness is that which is not. And if it is said of bodies that they are filled, from the necessity that for every body there is a boundary of its dimensions, and it is established that this is not that which is false. And from these it is clearly shown that circular boundary is something that fills from the circular. Those which surround each other are contiguous without emptiness between them. And all this which is called the world is one circle, that is, a spherical body, a cycle. Demonstration concerning motion.\n\nMotion is defined as the exit of something from potentiality to actuality without ceasing. And it is this that is local, like change from place to place, or position, like alteration of qualities of that which moves without rest, by change of position. And this is like the motion of this whole which is not in a place, or quantitative, like motion in the category of increase and decrease. And a body moves towards a greater measure, or when its quantities are increased, and this motion is called growth, or not so, and is called diminution, in the same manner towards a smaller measure, or by decrease of quantities and is called diminution, or not so, and is called continuity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܦܝܩܘܬܐ","severity":"info","text":"The Syriac term ܣܦܝܩܘܬܐ (spīqūṯā) is rendered 'emptiness' and corresponds to the Aristotelian concept of void (κενόν). Bar Hebraeus argues that void cannot exist between contiguous bodies, a standard Peripatetic position.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܬܙܝܥܢܘܬܐ","severity":"info","text":"The Syriac ܡܬܬܙܝܥܢܘܬܐ (mettazīʿānūṯā) is a technical term for 'motion' (κίνησις). The definition given—'exit from potentiality to actuality without ceasing'—is a direct adaptation of Aristotle's definition in Physics 3.1.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes three types of motion: local (change of place), qualitative (alteration), and quantitative (growth and diminution). This tripartite division follows Aristotle's categories in the Categories and Physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: the first argues against the possibility of void between contiguous bodies; the second defines motion and its species. The shift is marked by the phrase 'Demonstration concerning motion'.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'one of them', 'both of them') that make the logical argument difficult to parse. The English draft attempts to clarify but may impose a specific reading.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referents of 'one of them' and 'both of them' in the first part are unclear; they may refer to the two centers or the two natural places.","The phrase 'from the middle' (ܡܢ ܨܛܠܐ) is ambiguous: it could mean 'from the center' or 'from the middle point'."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܘ ܐܝܢܝܬܐ ܗܝ ܐܝܟ ܗܿܝ ܕܢܬܬܙܝܥ ܓܘܫܡܐ ܡܢ ܓܘܢ ܠܓܘܢ ܩܠܝܠ ܩܠܝܠ. ܘܡܬܬܙܝܥ̈ܢܘܬܐ ܡܢ ܗܿܢܝܢ ܬܠܬ ܩܕܡܝ̈ܬܐ. ܫܘܚܠܦܝ̈ܗܝܢ ܟܠܗܘܢ ܡܬܬܙܝܥ̈ܢܘܬܐ ܐܢܝܢ. ܒܗܿܝ ܕܠܐ ܡܨ̈ܝܢ ܐܠܐ ܕܒܙܒܢܐ ܢܗܘ̈ܝܢ. ܒܐܝܢܝܘܬܐ ܕܝܢ ܐܝܬ ܐܡܬܝ ܕܢܬܪܢܐ ܫܘܚܠܦܐ ܒܠܥܕ ܡܬܬܙܝܥܢܘܬܐ. ܐܝܟ ܨܒܝܢܐ ܕܡܫܬܚܠܦ ܐܘ ܝܘܠܦܢܐ ܕܡܬܢܫܐ. ܘܡܛܠ ܗܕܐ ܫܘܚܠܦܐ ܕܒܐܘܣܝܐ ܕܗܘܝܐ ܡܬܟܢܐ ܘܚܘܒܠܐ. ܠܘ ܡܬܬܙܝܥܢܘܬܐ ܗܘ. ܒܗܿܝ ܕܠܘ ܒܙܒܢܐ ܗܿܘܐ ܐܠܐ ܡܢܫܠܝ. ܒܗܿܝ ܕܓܘܫܡܐ ܕܫܪܝ ܠܡܬܚܒܠܘ. ܐܢ ܠܘ ܡܢܫܠܝ ܐܠܐ ܒܕܘܪܓܐ ܡܬܚܒܠ. ܡܢܬܐ ܗܿܝ ܕܐܬܚܒܠܬ. ܐܢ ܡܢܗܿ ܗܝ ܕܐܘܣܝܐ ܐܦ ܗܝ ܐܘܣܝܐ ܐܝܬܝܗܿ. ܘܗܐ ܡܢ ܟܕܘ ܐܬܚܒܠܬ. ܐܢܕܝܢ ܠܘ ܡܢܗܿ ܗܝ. ܗܐ ܠܐ ܥܕܡܫ ܡܚܒܠܐ. ܒܕܓܘܢ ܡܢ ܐܢܢܩܝ ܕܟܠ ܡܬܬܙܝܥܢܘܬܐ ܒܙܒܢܐ. ܘܟܠ ܙܒܢܐ ܡܬܦܠܓܢܐ. ܗܿܘ ܕܝܢ ܕܡܢܫܠܝ ܠܘ ܒܙܒܢܐ ܒܕܠܐ ܡܬܦܠܓ. ܘܐܠܐ ܠܐ ܡܢܫܠܝ ܗܘܐ. ܦܘܠܓܐ ܟܠ ܓܘܫܡܐ ܐܘ ܡܢ ܡܕܡ ܕܡܢ ܠܒܪ ܡܬܬܙܝܥ ܘܡܬܟܢܝܐ ܩܛܝܪܝܬܐ. ܐܘ ܡܢ ܚܝܠܐ ܕܒܗ. ܘܗܘ ܗܢܐ ܐܢ ܠܚܕܐ ܗܝ ܒܠܚܘܕ ܦܢܝܬܐ ܡܬܬܙܝܥܢܘܬܗ ܘܡܬܟܢܝܐ ܟܝܢܝܬܐ ܘܡܙܝܥܢܗܿ ܟܝܢܐ ܐܘ ܠܦܢ̈ܝܢ ܕܡܫܚ̈ܠܦܢ. ܘܡܬܟܢܝܐ ܨܒܝܢܝܬܐ ܘܡܙܝܥܢܗܿ ܢܦܫܐ. ܢܘܗܪܐ ܘܡܚܘ̈ܝܢܘܬܐ\nܓܘܫܡܐ ܡܢ ܓܝܪ ܠܘ ܒܗܿܝ ܓܘܫܡܐ ܡܬܬܙܝܥ. ܘܐܠܐ ܟܠ ܓܘܫܡܐ ܡܬܬܙܝܥܢܐ. ܐܦܠܐ ܬܘܒ ܫܘܚܠܦܐ ܗܘ ܙܒܢܐ ܕܓܘܫܡܐ. ܒܗܿܝ ܕܟܕ ܡܬܬܙܝܥܢܐ ܥܒܕ ܠܗ. ܠܘ ܐܦ ܓܘܫܡܐ ܗܘ ܥܒܕ ܠܗ ܒܕ ܡܢ ܟܕܘ ܗܘܬ ܠܗ ܓܘܫܡܢܝܘܬܐ. ܒܕܓܘܢ ܡܢ ܡܕܡ ܕܡܢ ܠܒܪ ܠܗ ܗܘܝܐ. ܘܬܘܒ ܟܕ ܗܝ ܡܬܬܙܝܥܢܘܬܐ ܣܒܝܣܬ ܚܘ̈ܕܬܐ ܗܝ. ܐܢ ܓܘܫܡܐ ܗܘܐ ܥܠܬܗܿ ܙܕܩ ܗܘܐ ܕܡܢ ܩܕܡܝܗܿ ܢܬܚܕܬ ܗܘܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܒܕܓܘܢ ܗܿܘ ܕܠܘܬܗ ܗܝ ܡܬܬܙܝܥܢܘܬܐ.","english":"or substance is like that by which a body is moved from place to place little by little. And the motions are from those three primary ones. All their changes are motions. In that they cannot be except in time. In substance, however, there is sometimes a change apart from motion, such as a will that changes or a teaching that is forgotten. And because of this, the change in substance that occurs is corruption and destruction, not motion. In that it does not occur in time but instantaneously. In that a body that begins to be destroyed, if not instantaneously, is destroyed gradually. That which is destroyed, if it is from that which is substance, it also is substance. And behold, it is already destroyed. If, however, it is not from that, behold, the destroyer does not reach it. In that every motion is in time, and every time is divisible. That which is instantaneous, however, is not in time, because it is indivisible; otherwise it would not be instantaneous. Every division of a body is either from something external that moves and cuts it, or from a power within it. And this is whether its motion and cutting are natural in one direction only, and its mover is nature, or in different directions, and its cutting is voluntary and its mover is the soul. Manifestations and demonstrations: A body, for it is not by that which is a body that it is moved. But every body is moved. Nor again is change the time of a body. In that when it is moved, it makes it; it is not the body that makes it, since it already has corporeality. In that it is from something external to it that it comes to be. And again, when motion is simple, it is new. If body were its cause, it would have to be renewed before it. And behold, it is not so. In that that to which motion belongs is the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܣܝܐ","severity":"info","text":"The Syriac ܐܘܣܝܐ (ousia) renders Aristotelian οὐσία, here denoting primary substance as distinct from accidental change. Bar Hebraeus distinguishes substantial change (corruption) from motion, which is always in time.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܬܙܝܥܢܘܬܐ","severity":"info","text":"The term ܡܬܬܙܝܥܢܘܬܐ (mettazyaʿānūtā) means 'motion' or 'movement' in the Aristotelian sense of κίνησις, specifically local motion. Bar Hebraeus insists that all motion occurs in time and is divisible, contrasting it with instantaneous substantial change.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage engages Aristotle's Physics (esp. Book VI) on the relation of motion, time, and substance. Bar Hebraeus adapts the Peripatetic framework to argue that substantial change (corruption) is not motion because it is instantaneous and not in time.","cites":[],"named_sources":["Aristotle Physics VI"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes a longer argument distinguishing motion from substantial change. The final sentences shift to a new sub-argument: motion is not caused by the body itself but by an external mover, and if motion were caused by body, it would require prior renewal.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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 scribal break: the phrase 'Manifestations and demonstrations' (ܢܘܗܪܐ ܘܡܚܘ̈ܝܢܘܬܐ) appears abruptly, possibly marking a new section or a marginal note. The English draft treats it as a heading, but the Syriac syntax is ambiguous.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܢܘܗܪܐ ܘܡܚܘ̈ܝܢܘܬܐ ('manifestations and demonstrations') may be a section heading or a scribal insertion; its exact function is unclear.","The referent of 'that which is destroyed' (ܡܢܬܐ ܗܿܝ ܕܐܬܚܒܠܬ) is ambiguous: it could be the body or the substance, though the context favors substance."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܐܢ ܢܬܥܐ ܫܟܝܚܘܬܗ ܛܒ ܡܢ ܓܠܝܙܘܬܗ ܒܦܚܡܐ ܕܟܝܢܗ ܕܗܿܘ ܕܡܬܬܙܝܥ. ܟܕ ܠܗ ܢܬܡܛܐ ܠܘ ܟܝܢܐܝܬ ܡܢܗ ܡܬܦܪܩ. ܦܪܝܩ ܗܘܐ ܕܝܢ ܡܢ ܩܕܝܡ ܠܘ ܒܟܝܢܗ ܐܠܐ ܡܢ ܩܛܝܪ. ܐܢܕܝܢ ܠܘ ܢܬܥܐ. ܐܠܐ ܫܘ̈ܝܢ ܠܘܬܗ. ܘܫܟܝܚܘܬ ܗܿܘ ܘܓܠܝܙܘܬܗ. ܠܘ ܒܟܝܢܐ ܠܘܬܗ ܐܝܬ ܠܗ ܕܢܬܬܙܝܥ. ܒܕܓܘܢ ܟܠ ܟܝܢܐ ܟܕ ܡܢ ܟܠ ܩܛܝܪ ܢܡܕ. ܠܐ ܡܬܬܙܝܥܢܐ ܡܕܡ ܙܕܩ ܕܢܗܘܐ. ܘܡܛܠ ܗܕܐ ܘܠܐ ܚܕ ܓܘܫܡܐ ܐܝܬ ܕܠܠܐ ܣܘܦ ܡܟܢ ܠܡܫܬܪܓܠܘ. ܐܝܟ ܕܐܣܒܪܘ ܐ̱ܢܫ̈ܝܢ ܥܠ ܐܪܥܐ. ܩܕܡܬ ܓܝܪ ܐܬܦܪܣܝܬ ܠܐ ܡܫܟܚܢܘܬܐ ܕܠܐ ܡܣܝܟܘܬ ܦܢ̈ܝܬܐ. ܘܐܠܐ ܠܐ ܙܕܩ ܗܘܐ ܕܢܕܪܟ ܓܘܫܡܐ ܩܠܝܠܐ ܠܗܿܘ ܝܩܝܪܐ ܟܕ ܐܟܚܕܐ ܡܢ ܛܘܪܐ ܢܫܬܪܓܠܘܢ. ܢܘܗܪܐ ܕܥܠ ܙܒܢܐ\nܠܡܕܥ ܐܠܨܐ ܕܒܝܢܬ ܫܘܪܝܐ ܕܟܠ ܡܬܬܙܝܥܢܘܬܐ ܘܫܘܠܡܗܿ ܠܘܬ ܘܥܕܐ ܡܕܡ ܡܨܝܐ ܠܡܗܘܐ ܡܬܬܙܝܥܢܘܬܐ ܐ̱ܚܪܬܐ ܕܡܫܘܚܪܐ ܡܢ ܗܿܝ ܘܥܡܗܿ ܡܫܪܝܐ. ܒܕܓܘܢ ܠܐ ܡܬܡܛܝܐ ܠܘܥܕܐ ܗܿܘ. ܐܠܐ ܒܬܪ ܕܗܿܝ ܬܬܡܛܐ. ܒܗܿ ܒܕܡܘܬܐ ܡܨܝܐ ܕܬܗܘܐ ܡܬܬܙܝܥܢܘܬܐ. ܐ̱ܚܪܬܐ ܕܛܒ ܡܢ ܗܿܝ ܡܣܪܗܒܐ. ܘܟܕ ܥܡܗܿ ܕܗܿܝ ܡܫܪܝܐ ܡܢ ܩܕܡ ܕܠܘܥܕܐ ܬܬܡܛܐ ܬܩܘܡ. ܗܘ ܗܟܘܬ ܡܨܝܐ ܕܬܗܘܐ ܡܬܬܙܝܥܢܘܬܐ ܐ̱ܚܪܬܐ ܕܠܗܿ ܫܘܝܐ. ܘܡܢ ܦܠܓܗܿ ܕܡܪܕܝܬܐ ܡܫܪܝܐ. ܘܥܡܗܿ ܠܘܥܕܐ ܡܬܡܛܝܐ. ܗܟܢܐ ܘܪܘܒܥܐ ܕܗܿܝ ܘܬܘܠܬܐ. ܗܐ ܗܘ̈ܝ ܗܪܟܐ ܡܫܟܚ̈ܢܘܬܐ ܡܫܘܚ̈ܬܢܝܬܐ ܠܐ ܡܩܘܝ̈ܢܝܬܐ ܣܘܓܐܐ. ܒܕܓܘܢ ܡܫܘܚܬܐ ܕܡܫܟܚ̈ܢܘܬܐ ܗܢܝܢ ܠܘ ܡܫܘܚܬܐ ܗܝ ܕܡܬܬܙܝܥܢܐ ܐܘ ܕܐܬܪܐ. ܒܗܿܝ ܕܐܝܬ ܐܡܬܝ ܕܡܘܫ̈ܚܬ ܡܬܬܙܝ̈ܥܢܐ ܢܫܬܚ̈ܠܦܢ ܒܠܥܕ ܫܘܚܠܦܐ ܕܙܒܢܐ. ܐܝܟ ܦܝܠܐ ܘܒܩܐ ܟܕ ܫܘܝܐܝܬ ܢܕܝܠܘܢ. ܒܗܿ ܒܕܡܘܬܐ ܘܐܬܪ̈ܘܬܐ ܐܝܬ ܐܡܬܝ ܕܢܫܬܚܠܦܘܢ ܒܠܥܕ ܫܘܚܠܦܐ ܕܙܒܢܐ. ܐܝܟ ܬܪܝܢ ܡܢܗܘܢ ܕܒܗ ܟܕ ܒܗ ܒܙܒܢܐ ܗܿܘ ܡܢ ܚܕ ܡܝܠܐ ܢܬܬܙܝܥ.","english":"ce, or substance, is like that by which a body is moved from place to place little by little. And the motions are from those three primary ones. All their changes are motions. In that they cannot be except in time. In substance, its potentiality is greater than its actuality in the measure of its nature, that which is moved. When it is not attained naturally, it is separated from it. It was separated, however, from the beginning not by its nature but by a limit. Therefore it is not substance, but accidents are with it. And the potentiality of that and its actuality are not in its nature with it, that it should be moved. For every nature, when it is from every limit, nothing moved ought to be. And because of this, there is not even one body that can be moved without end, as the philosophers supposed concerning the earth. For first the impossibility of the infinity of dimensions was demonstrated. Otherwise it would not be right that a small body should overtake that heavy one when together they are moved from a mountain. The demonstration concerning time: to know the necessity that between the beginning of every motion and its end there is some time, and it is possible that there be another motion that is slower than that one and begins with it. For it does not reach that time, but after that one is reached. In that same manner it is possible that there be another motion that is faster than that one, and when it begins with that one, before the time is reached, it ceases. Thus it is possible that there be another motion equal to it, and it begins from the middle of the course and with it reaches the time. And thus a quarter of that and a third. Behold, here are found quantitative possibilities, not qualitative, many. For the quantity of possibilities is not the quantity of the moved or of place. For there are times when the measures of motions change without a change of time, like an elephant and a mosquito when they move equally. In that same manner, there are places that change without a change of time, like two of them that in that same time are moved from one mile.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܟܝܚܘܬܗ ܛܒ ܡܢ ܓܠܝܙܘܬܗ","severity":"info","text":"The Syriac phrase contrasts potentiality (ܫܟܝܚܘܬܐ) with actuality (ܓܠܝܙܘܬܐ), a standard Aristotelian pair. Bar Hebraeus uses it to argue that a moved body's potential exceeds its actuality in proportion to its nature.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̱ܢܫ̈ܝܢ ܥܠ ܐܪܥܐ","severity":"info","text":"The reference to philosophers who supposed the earth could be moved without end likely alludes to ancient Greek atomists or certain Peripatetic debates. Bar Hebraeus rejects this, citing the impossibility of infinite dimensions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܕܐ","severity":"info","text":"This passage introduces a structured argument about time and motion: it posits that between the beginning and end of any motion there is a time interval, then explores slower, faster, equal, and fractional motions. This mirrors Aristotelian analysis in Physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܝܠܐ ܘܒܩܐ","severity":"info","text":"The example of an elephant and a mosquito moving equally illustrates that measures of motion can change without a change in time. This is a standard Aristotelian illustration of relative speed and magnitude.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܘܚ̈ܬܢܝܬܐ","severity":"caution","text":"The Syriac term ܡܫܘܚ̈ܬܢܝܬܐ (quantitative) is contrasted with ܡܩܘܝ̈ܢܝܬܐ (qualitative). The text's distinction between quantitative and qualitative possibilities is crucial but the reading of the latter term is uncertain due to possible scribal corruption.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܢ ܩܛܝܪ' (from a limit) is ambiguous: it could mean 'from a boundary' or 'from a category'. The reading 'limit' is taken, consistent with Aristotelian terminology.","The example of two bodies moving from a mountain (ܛܘܪܐ) is unclear: it may refer to a thought experiment about relative speed and overtaking, but the exact scenario is not fully specified."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܗܿܘ ܕܝܢ ܣܓܝ̈ܐܐ ܐܦܠܐ ܬܘܒ ܡܫܟܚ̈ܢܘܬܐ ܗܿܢܝܢ ܡܘܫܚ̈ܬܐ ܐܢܝܢ ܕܡܫܘܚܪܘܬܐ ܘܣܘܪܗܒܐ. ܒܗܿܝ ܕܗܐ ܙܘܥܐ ܕܡܢ ܡܕܢܚܐ ܠܡܨܥܬ ܫܡܝܐ ܫܘܐ ܠܗܿܘ ܕܡܢܗܿ ܠܡܥܪܒܐ. ܘܡܫܚܠܦܝܢ ܙܒܢ̈ܐ. ܘܟܕ ܘܗܢܝܢ ܡܘܫܚ̈ܬܐ ܠܐ ܡܨ̈ܝܢ ܕܡܘܫܚ̈ܬܐ ܢܗܘ̈ܝܢ ܠܣܘܥܪ̈ܢܐ ܡܟܬܪ̈ܢܐ. ܐܠܐ ܠܗܿܘ ܕܠܐ ܡܬܘܡ ܡܨܝܐ ܠܡܬܪܢܝܘ ܟܘܬܪܗ ܕܗܘܝܘ ܙܘܥܐ ܕܡܬܬܙܝܥܢܘܬܐ. ܟܐܢܐܝܬ ܐܬܐܡܪܬ ܕܙܒܢܐ ܡܫܘܚܬܐ ܗܝ ܕܡܬܬܙܝܥܢܘܬܐ ܠܦܘܬ ܩܕܡܝܘܬܗܿ ܘܐܚܪܝܘܬܗܿ. ܗܢܝܢ ܐܝܠܝܢ ܕܠܐ ܡܨ̈ܝܢ ܠܡܬܟܢܫܘ ܐܟܚܕܐ. ܢܘܗܪܐ: ܘܗܫܐ ܡܢ ܐܝܬܝܗܿ ܣܟܐ ܡܕܡ ܠܙܒܢܐ ܕܒܗ ܡܢܘ̈ܬܗ ܒܚܕ̈ܕܐ ܡܬܢܩ̈ܦܢ ܐܝܟ ܢܩܝܦܘܬ ܗܿܘ ܕܥܒܪ ܘܗܿܘ ܕܥܬܝܕ. ܘܗܝ ܗܕܐ ܠܘ ܙܒܢܐ ܗܝ ܐܦܠܐ ܡܢܬܐ ܕܙܒܢܐ ܐܠܐ ܣܟܗ ܒܠܚܘܕ. ܘܐܠܐ ܠܐ ܡܕܡ ܟܠܐ ܕܗܫܘ̈ܬܐ ܣܘܓܐܐ ܠܚܕ̈ܕܐ ܢܬܢܩ̈ܦܢ ܗܘ̈ܝ. ܡܬܪܟܒܐ ܗܘܬ ܡܢܗܝܢ ܡܫܘܚܬܐ ܡܕܡ ܕܡܬܬܙܝܥܢܘܬܐ ܘܡܫܬܟܚܐ ܗܘܬ ܗܝܕܝܟ ܠܡܬܬܙܝܥܢܘܬܐ ܡܢܬܐ ܕܠܐ ܡܬܦܠܓܐ ܗܿܝ ܕܫܟܝܪܐ. ܡܚܘܝܢܘܬܐ: ܐܠܘ ܐܝܬ ܗܘܬ ܡܬܬܙܝܥܢܘܬܐ ܕܠܐ ܡܬܦܠܓܐ ܗܿܝ ܐܝܕܐ ܕܒܐܬܪܐ ܗܘܝܐ. ܒܕܓܘܢ ܗܘ ܐܬܪܐ ܐܢ ܡܬܦܠܓܢܐ ܗܘ. ܐܢܢܩܝ ܕܒܦܘܠܓܗ ܬܬܦܠܓ. ܘܕܠܝܬ ܐܬܪܐ ܠܐ ܡܬܦܠܓܢܐ ܚܣܝܢܐܝܬ ܐܬܚܘܝ. ܦܘܫܟܐ ܘܫܪܝܐ: ܠܐ ܡܬܐܡܪܐ ܕܟܕ ܢܥܝܢ ܗܫܐ ܡܕܡ ܗܝ ܡܘܙܠܬܐ ܡܢ ܐܢܢܩܝ ܒܗܿ ܐܘ ܫܠܝܐ ܐܘ ܡܬܬܙܝܥܐ. ܘܟܕ ܠܐ ܡܩܒܠܢܝܬܗ ܗܝ ܕܫܠܝܐ ܡܢ ܐܢܢܩܝ ܡܬܬܙܝܥܐ ܒܗܿ. ܘܐܠܨܐ ܕܗܿܝ ܗܫܐ ܡܫܘܚܬܗܿ ܬܗܘܐ ܕܡܬܬܙܝܥܢܘܬܐ ܗܿܝ. ܡܕܝܢ ܠܘ ܠܐ ܙܒܢܐ ܐܝܬܝܗܿ. ܒܗܿܝ ܕܐܡܪܝܢܢ ܕܠܐ ܡܬܬܙܝܥܐ ܒܗܿ ܡܬܘܡ.","english":"The many, then, are not even motions, that is, measures, of change and haste. For this motion from east to the middle of the sky is equal to that from it to the west. And the times vary. And when these measures cannot be measures of continuous actions, but of that which can never be increased in the continuity of this motion of movement. It was said properly that time is the measure of movement according to its priority and posteriority. These are things that cannot be together. Example: And now what is the limit of something for time in which its parts are joined together like the conjunction of the past and the future. And this is not time, nor a part of time, but only its limit. Otherwise, nothing of the present moments would be joined together in succession. A measure of something of movement would be composed from them, and then it would be found for movement a part that is indivisible, that is, the instant. Demonstration: If there were an indivisible movement, which one would it be in place? For place is either divisible or not. But it was shown that there is no place that is not divisible. Solution and resolution: It is not said that when something is now in motion, it is either at rest or in motion. And when it does not receive rest, it is in motion. And it is necessary that its measure now be that of movement. Therefore, it is not time. For it is said that it is never in motion in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܫܚ̈ܬܐ","severity":"info","text":"The Syriac term ܡܘܫܚ̈ܬܐ (mūšḥātā) means 'measures' and is used here to define motions as quantifiable, not merely qualitative changes.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that time is the measure of motion according to priority and posteriority, and that the present moment is a limit, not a part of time.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This discussion of time, motion, and the indivisible instant reflects Aristotelian physics as mediated through Syriac philosophical traditions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a logical argument: definition of time, problem of the instant, demonstration of place's divisibility, and resolution that the now is not time.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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., ܡܬܪܟܒܐ, ܡܚܘܝܢܘܬܐ) that may affect the precise interpretation of the argument about indivisible movement.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܬܪܟܒܐ (mtrkbʾ) is ambiguous: it could mean 'composed' or 'compounded', affecting the sense of how measure relates to movement.","The phrase ܡܚܘܝܢܘܬܐ (mḥwyʿwtʾ) is unclear; it may be a scribal error for 'demonstration' or a technical term."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܐܢܕܝܢ ܬܘܒ ܢܐܡܪܘܢ ܕܐܝܟܢܐ ܡܨܐ ܠܡܗܘܐ ܓܘܫܡܐ ܡܕܡ ܕܠܐ ܫܠܐ ܐܦܠܐ ܡܬܬܙܝܥ ܐܡܪܝܢܢ ܕܠܐ ܫܟܝܪܐ ܗܕܐ ܟܕ ܗܿܝ ܕܒܗܿ ܥܠܘܗܝ ܙܘܥܐ ܡܬܩܛܪܓ ܡܢ ܗܠܝܢ ܕܠܐ ܐܝܬܝܗܘܢ ܒܡܥܒܕܢܘܬܐ ܬܗܘܐ ܐܝܟ ܗܫܐ. ܢܘܗܪܐ: ܘܗܘ ܙܒܢܐ ܠܘ ܡܫܘܚܬܗܿ ܗܘ ܕܡܬܬܙܝܥܢܘܬܐ ܬܪܝܨܬܐ ܐܠܐ ܕܗܿܝ ܚܘܕܪܢܝܘܬܐ. ܒܗܿܝ ܕܗܿܝ ܡܢ ܠܘ ܠܠܐ ܣܘܦ ܡܨܝܐ ܕܬܬܡܬܚ. ܘܡܢ ܐܢܢܩܝ ܕܒܥܛܘܦܝܐ ܬܬܦܣܩ. ܐܠܐ ܐܝܟ ܕܐܦ ܐܠܨܐ ܕܒܝܢܬ ܟܠ ܬܪܬܝܢ ܡܬܬܙܝ̈ܥܢܘܢ ܙܒܢܐ ܡܕܡ ܕܫܠܝܐ ܢܫܬܟܚ. ܡܚܘܝܢܘܬܐ: ܟܠ ܓܝܪ ܡܙܝܥܢܐ ܟܕ ܠܘܬ ܬܚܘܡܐ ܡܕܡ ܢܡܛܝܗܿ ܠܡܬܬܙܝܥܢܘܬܐ ܡܡܛܝܢܐ ܗܘ ܒܡܥܒܕܢܘܬܐ. ܐܝܛܐ ܡܫܢܝܐ ܡܢܗ ܗܿܝ ܕܡܡܛܝܢܐ ܗܘ ܡܢܫܠܝ. ܒܕܓܘܢ ܐܢ ܬܘܒ ܙܒܢܐ ܢܗܘܐ ܕܒܪܕܪܫ ܢܡܛܝܗܿ ܠܬܚܘܡ ܐ̱ܚܪܝܢ ܓܠܝܐ ܕܗܫܐ ܕܒܗܿ ܗܘ ܡܡܛܝܢܐ ܣܛܪ ܗܝ ܡܢ ܗܫܐ ܕܠܐ ܡܡܛܝܢܐ ܗܘ ܒܗܿ. ܡܕܝܢ ܡܢ ܐܢܢܩܝ ܕܒܡܨܥܬ ܗܫܘ̈ܬܐ ܗܢܝܢ ܬܪܬܝܢ ܙܒܢܐ ܢܗܘܐ ܕܫܠܝܐ ܒܗܿܝ ܕܠܐ ܡܨܝܐ ܕܢܬܚܝ̈ܕܢ ܗܫܘ̈ܬܐ ܘܙܒܢܐ ܡܢܗܝܢ ܢܬܪܟܒ ܐܝܟ ܕܐܬܚܘܝ. ܢܘܗܪܐ: ܘܙܒܢܐ ܡܢ ܒܓܠܝܬܐ ܕܡܬܬܙܝܥܢ̈ܘܬܐ ܡܬܢܛܪ. ܗܿܝ ܕܒܗܿ ܡܬܬܙܝܥܢܘܬܐ ܝܘܡܝܬܐ ܡܬܬܚܡܐ. ܘܒܗܿ ܡܬܬܙܝܥܢ̈ܘܬܐ ܡܬܡܫ̈ܚܢ. ܐܝܟ ܕܐܦ ܒܐܡܬܐ ܡܬܡܫܚ̈ܢܐ ܐܘ ܗܢܘܢ ܒܚܕ̈ܕܐ. ܘܡܬܦܠܓ ܠܫܢ̈ܝܐ ܘܝܪ̈ܚܐ ܘܝܘ̈ܡܬܐ ܘܫܥ̈ܐ. ܘܫܠܝܐ ܡܢ ܟܕ ܓܠܝܙܘܬܢܝܐ ܡܕܡ ܐܝܬܘܗܝ. ܓܕܫܢܐܝܬ ܒܙܒܢܐ ܡܬܡܫܚ. ܒܗܿܝ ܕܡܬܪܢܝܐ ܕܐܠܘ ܡܬܬܙܝܥܢܐ ܒܗ ܡܬܬܙܝܥ ܗܘܐ. ܗܟܢ ܐܘ ܗܟܢ ܐܬܬܙܝܥ. ܢܘܗܪܐ: ܘܓܘܫܡܐ ܡܢ ܠܘ ܒܗܿܝ ܕܓܘܫܡܐ ܗܘ ܡܬܐܡܪ ܕܒܙܒܢܐ ܗܘ. ܐܠܐ ܒܗܿܝ ܕܡܬܬܙܝܥܢܐ ܗܘ. ܘܣܘܥܪ̈ܢܐ ܡܢ ܠܐ ܡܫܬܚ̈ܠܦܢܐ ܣܟ ܐܝܟ ܗܠܝܢ ܗܘܢܢ̈ܝܐ. ܘܗܿܠܝܢ ܕܡܫܬܚܠܦܝܢ ܒܙܢܐ ܘܡܟܬܪܝܢ ܒܙܢܐ ܐܝܟ ܓܘܫ̈ܡܐ ܥܡ ܙܒܢܐ ܠܐ ܒܙܒܢܐ ܡܬܐܡܪܝܢ ܐܝܬܝܗܘܢ.","english":"We say again: How can a body be something that neither rests nor is moved? They say that this is not possible, while that by which motion is determined from those which are not in actuality would be as now. Clarification: And time is not the measure of motion itself, but of circular motion. For that cannot be extended to infinity, nor be cut off at a point of arrest. But as also the necessity between both motions, some time of rest is found. Demonstration: For every mover, when it reaches a limit, arrives at motion by actuality. That is, it ceases from that by which it arrives. For if again time were of another discourse, and it reached another limit, it is evident that now that by which it arrives is other than that by which it does not arrive. Therefore, from the point of arrest between two nows, time of rest occurs, because the nows and time cannot be united and compounded from them, as was shown. Clarification: And time is determined by the manifestation of motions, by which daily motion is measured, and by which motions are measured. As also when they are measured, they are either simultaneous or divided into hours, months, days, and moments. And rest, when it is something of brevity, is accidentally measured by time, because it is thought that if it were moved, it would be moved in it, either thus or thus. Clarification: And body is not said to be in time because it is body, but because it is moved. And actions are not very changeable like these natural ones. And those which change in some and persist in some, like bodies with time, are not said to be in time, but are.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܬܙܝܥܢܘܬܐ","severity":"info","text":"The term ܡܬܬܙܝܥܢܘܬܐ (mettazyaʿnuta) is a technical neologism for 'motion' or 'mobility', central to Bar Hebraeus's Aristotelian analysis of time.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܒܢܐ","severity":"info","text":"The word ܙܒܢܐ (zabna) is the standard Syriac term for 'time', here used in a philosophical sense derived from Aristotle's Physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus engages with the Aristotelian definition of time as the measure of motion, specifically circular motion (the daily rotation), a standard topic in Syriac philosophical commentaries.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a dialectical argument: a question, a clarification, a demonstration, and a further clarification, each marked by Syriac headings (ܢܘܗܪܐ, ܡܚܘܝܢܘܬܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܐܢܕܝܢ, ܢܐܡܪܘܢ) that may reflect scribal errors or dialectal forms, affecting the precise interpretation of the argument.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The discussion of time as measured by circular motion and the distinction between rest and motion parallels Aristotle's Physics IV.10-14, a common source for Syriac philosophical treatises.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain or corrupt readings (e.g., ܐܢܕܝܢ, ܢܐܡܪܘܢ) that may affect the precise logical steps; the translation follows a plausible reconstruction.","The phrase 'from the point of arrest between two nows' is ambiguous: it may refer to a temporal instant or a conceptual limit in the argument."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܦܘܚܡܐ ܕܗܿܘ ܕܥܡ ܙܒܢܐ ܥܡܗ ܕܙܒܢܐ ܒܟܘܬܪܐ ܠܥܠܡ ܡܬܩܪܐ. ܘܦܘܚܡܐ ܕܗܿܘ ܕܠܘ ܒܙܒܢܐ ܗܘ ܥܡ ܗܿܘ ܕܠܘ ܒܙܒܢܐ ܗܘ ܡܬܘܡܝܘܬܐ ܡܬܩܪܐ. ܘܟܕ ܙܒܢܐ ܡܫܘܚܬܐ ܗܘ ܕܡܬܬܙܝܥܢܘܬܐ ܗܿܘ ܕܒܗܕܐ ܠܐ ܡܪܓܫ ܐܦܠܐ ܒܗܿܘ ܡܨܐ ܠܡܪܓܫܘ ܐܝܟ ܗܿܢܘܢ ܕܝܘ̈ܡܝܢ ܢܡܘ ܣܓܝܐܝܢ ܘܚܕ ܠܗܘܢ ܐܬܚܫܒܘ ܝܘܡܐ. ܩܦܠܐܘܢ ܬܪܝܢܐ\nܕܥܠ ܓܘܫ̈ܡܐ ܗܠܝܢ ܦܫܝ̈ܛܐ ܘܗܠܝܢ ܚܣܝܪ̈ܝ ܪܘܟܒܐ\nܟܠ ܓܘܫܡܐ ܦܫܝܛܐ ܐܘ ܡܩܒܠܢܐ ܗܘ ܕܪܘܟܒܐ. ܐܘ ܠܐ ܡܩܒܠܢܗ ܗܘ. ܘܗܿܘ ܕܠܐ ܡܩܒܠ ܗܘܝܘ ܡܬܚܡ ܦܢܝ̈ܬܐ. ܘܗܠܝܢ ܕܥܡܗ. ܒܗܿܝ ܕܪܘܟܒܐ ܒܝܕ ܙܘ̈ܥܐ ܗܘ ܬܪ̈ܝܨܐ ܡܥܕ ܗܿܘܐ. ܗܿܢܘܢ ܕܐܟܣܢܝܝܢ ܠܟܝܢܗ. ܕܒܗܘܢ ܡܢܘ̈ܬ ܦܫܝ̈ܛܬܐ ܠܚܕ̈ܕܐ ܠܡܩܦ ܐܬܝ̈ܢ. ܘܡܩܒܠܢܐ ܕܪܘܟܒܐ ܘܡܪܦܝܢܗ ܐܘ ܕܠܝܠܐܝܬ ܗܠܝܢ ܡܟܢ ܘܡܬܩܪܐ ܪܛܝܒܐ. ܐܘ ܥܛܠܐܝܬ ܘܡܬܩܪܐ ܝܒܝܫܐ. ܘܣܛܪ ܡܢܗܘܢ ܘܠܐ ܚܕ ܚܝܠܐ ܐܝܬ ܗܿܘ ܐܝܢܐ ܕܡܟܢ ܠܡܚܫ ܕܐܟܚܕܐ ܠܟܠܗܘܢ ܓܘܫ̈ܡܐ ܣܝ̈ܡܝ ܒܗܘܝܐ ܘܚܘܒܠܐ ܐܚܕ. ܚܝ̈ܠܐ ܕܝܢ ܗܿܢܘܢ ܥܒܘ̈ܕܐ ܕܠܟܠ ܓܫܘܡ ܡܢ ܗܠܝܢ ܐܚܝܕܝܢ ܚܡܝܡܘܬܐ ܐܝܬܝܗܿ ܘܩܪܝܪܘܬܐ. ܘܗܿܝ ܡܢ ܐܝܬܝܗܿ ܐܝܢܝܘܬܐ ܡܕܡ ܕܟܕ ܡܫܬܠܛܐ ܠܘܬ ܙܘܥܐ ܕܠܐܦ̈ܝ ܚܘܕܪܐ ܡܝܬܝܐ ܠܓܘܫܡܐ ܕܒܗܿ ܐܬܝܢ. ܘܡܛܠ ܗܕܐ ܡܦܪܩܢܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܘܡܦܘܫܫܢܝܬܐ ܐܘܟܝܬ ܡܦܠܗܕܢܝܬܐ ܐܟܚܕܐ ܘܡܩܛܢܢܝܬܐ. ܗܿܝ ܕܝܢ ܐܝܬܝܗܿ ܐܝܢܝܘܬܐ ܡܕܡ ܐܝܕܐ ܕܟܕ ܡܫܬܠܛܐ. ܠܘܬ ܙܘܥܐ ܕܠܦܢܝܬ ܩܢܛܪܘܢ. ܢܓܕܐ ܠܓܘܫ̈ܡܐ ܕܒܗܿ ܐܬܝܢ. ܘܡܛܠ ܗܕܐ ܡܠܘܬܢܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܘܡܩܛܪܢܝܬܐ ܘܝܗܒܬ ܢܘܚܐ. ܦܘܠܓܐ: ܟܠ ܡܬܬܙܝܥܢܘܬܐ ܐܘ ܥܠ ܩܢܛܪܘܢ ܗܝ ܐܟܡܐ ܕܠܫܡ̈ܝܢܐ. ܐܘ ܠܘܬ ܩܢܛܪܘܢ ܘܡܬܟܢܝܐ ܝܩܝܪܘܬܐ. ܐܘ ܡܢ ܩܢܛܪܘܢ ܘܡܬܟܢܝܐ ܩܠܝܠܘܬܐ.","english":"And the solution of that which is with time is called with time in continuity forever. And the solution of that which is not in time is with that which is not in time, and is called perpetuity. And when time is a measure, that which is moved is that which is not perceived in this, nor can it be perceived as the days of many years and one day are considered. Second Return\n\nOn these simple bodies and these lacking composition\n\nEvery simple body either receives composition or does not receive it. And that which does not receive is limited to surfaces. And these are with it. For composition is by means of regular motions, as in the case of the elements to their nature. For in them simple qualities come together to form a bond. And the reception of composition and its dissolution, either in a moist manner and is called wet, or in a dry manner and is called dry. And apart from these, there is no one power that can affect all bodies placed in being and take hold of corruption. The powers, however, are the agents for every body from these that hold them: heat and cold. And this, from its being, is a certain quality which, when it prevails over the motion of circular direction, brings to the body in which it comes. And because of this, it is something dispersive and dissipative, likewise terrifying and destructive. That, however, is a certain quality which, when it prevails over the motion of straight direction, gathers bodies in which it comes. And because of this, it is something cohesive and binding, and gives spirit. Division: Every motion is either toward the center, as for the heavens, or toward the center and indicates heaviness, or from the center and indicates lightness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܚܡܐ","severity":"info","text":"The Syriac term ܦܘܚܡܐ (pūḥāmā) means 'solution' or 'resolution' in a philosophical sense, not merely a verbal answer. Bar Hebraeus uses it to denote the logical resolution of a problem or aporia.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܘܡܝܘܬܐ","severity":"info","text":"The term ܡܬܘܡܝܘܬܐ (mətūmāyūṯā) is rendered 'perpetuity' and denotes timelessness or eternal duration, contrasting with 'with time' (ܥܡ ܙܒܢܐ). This distinction is central to Bar Hebraeus’s discussion of time and motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܟܣܢܝܝܢ","severity":"info","text":"The reference to 'elements' (ܐܟܣܢܝܝܢ, from Greek στοιχεῖα) and their 'simple qualities' (heat, cold, wet, dry) reflects the Aristotelian theory of the four elements and their qualities, mediated through Syriac philosophical tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܬܪܝܢܐ","severity":"info","text":"The heading 'Second Return' (ܩܦܠܐܘܢ ܬܪܝܢܐ) marks a structural division in the treatise, indicating a new section or a return to a previous topic. This is part of the work's numbered sequence of returns.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܦܪܩܢܝܬܐ","severity":"info","text":"The term ܡܦܪܩܢܝܬܐ (məparrəqāyṯā) is rendered 'dispersive' and describes a quality that scatters or separates. It is paired with ܡܦܘܫܫܢܝܬܐ (dissipative) and contrasted with cohesive qualities, reflecting Bar Hebraeus’s analysis of physical powers.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܠܘܬܢܝܬܐ","severity":"caution","text":"The term ܡܠܘܬܢܝܬܐ (məlūṯāyṯā) is rendered 'cohesive' but the Syriac is uncertain; the root may relate to 'filling' or 'completing'. The translation follows the context of gathering and binding, but the precise nuance is debated.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, particularly in the terms for qualities (e.g., ܡܠܘܬܢܝܬܐ) and the exact referent of 'that which is not perceived' in the opening lines. The translation follows the most plausible philosophical sense."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܡܕܝܢ ܡܢ ܐܢܢܩܝ ܠܟܠ ܓܘܫܡܐ ܐܣܛܘܟܣܢܝܐ ܕܠܘ ܣܦܝܩ ܡܢ ܚܡܝܡܘܬܐ ܐܘ ܩܪܝܪܘܬܐ ܢܗܘܐ. ܘܗܢܝܢ ܗܠܝܢ ܐܪܒܥ ܥܒܘ̈ܕܬܐ ܠܡܐܡܪ ܘܚܫܘ̈ܫܬܐ. ܟܕ ܥܡ ܚܕ̈ܕܐ ܡܬܬܠܘ̈ܬܢ ܐܪܒܥ ܥܒܕ̈ܢ ܡܬܬܙܘܓ̈ܢܘܬܐ. ܚܡܝܡܘܬܐ ܥܡ ܝܒܝܫܘܬܐ ܘܥܡ ܪܛܝܒܘܬܐ. ܒܗܿ ܒܕܡܘܬܐ ܘܩܪܝܪܘܬܐ ܥܡ ܬܪ̈ܬܝܗܝܢ. ܘܝܒܝܫܘܬܐ ܡܢ ܠܟܠܚܕܐ ܡܢ ܗܠܝܢ ܥܒܘ̈ܕܬܐ ܟܕ ܬܩܦ ܝܩܪܝܪܘܬܐ ܐܘ ܩܠܝܠܘܬܐ ܡܥܕܐ ܕܬܘܣܦܝܗܿ. ܐܪܒܥܐ ܡܕܝܢ ܗܿܘܝܢ ܐܣܛܘܟ̈ܣܐ. ܩܠܝܠܐ ܡܪܢܝܐ ܐܝܟ ܢܘܪܐ. ܘܠܘ ܡܪܢܝܐ ܐܝܟ ܐܐܪ. ܘܝܩܝܪܐ ܡܪܢܝܐ ܐܝܟ ܐܪܥܐ. ܘܠܘ ܡܪܢܝܐ ܐܝܟ ܡܝ̈ܐ. ܘܠܚܡܝܡܘܬܐ ܡܢ ܕܐܐܪ ܡܫܘܕܥܐ ܡܬܥܠܝܢܘܬܗ ܥܠ ܐܦ̈ܝ ܡܝ̈ܐ. ܘܠܣܘܓܐܬ ܪܛܝܒܘܬܗ ܕܠܝܠܘܬ ܡܣܬܟܡܢܘܬܗ ܒܟܠ ܐܣܟܝܡ. ܘܒܡܪܦܝܢܘܬܗ ܕܠܟܠܗܘܢ. ܦܘܫܟܐ ܘܫܪܝܐ: ܠܐ ܡܬܐܡܪܐ ܕܠܘ ܒܟܝܢܐ ܐܐܪ ܠܥܠ ܡܢ ܡܝ̈ܐ ܡܪܚܦ. ܐܠܐ ܟܕ ܡܢܗܘܢ ܐܙܕܪܒ. ܒܗܿܝ ܕܐܡܪܝܢܢ. ܕܙܕܩ ܗܘܐ ܡܕܝܢ ܕܪܩܒܐ ܢܦܝܚܐ ܗܿܘ ܕܪܒ ܠܘ ܕܠܝܠܐܝܬ ܛܒ ܡܢ ܗܿܘ ܙܥܘܪܐ ܥܠ ܐܦ̈ܝ ܡܝ̈ܐ ܢܬܥܠܐ ܗܘܐ. ܟܕ ܬܪܝܗܘܢ ܐܟܚܕܐ ܡܬܥܫܡܝܢ ܠܡܬܥܡܕܘ ܒܗܿܝ ܕܗܿܘ ܙܥܘܪܐ ܕܠܝܠ ܠܡܙܕܪܒܘ ܙܕܩ ܗܘܐ ܕܢܗܘܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܢܘܗܪܐ: ܘܐܝܢܝ̈ܘܬܐ ܡܢ ܐܪܒܥ ܕܐܬܥܗ̈ܕܝ ܗܢܝܢ ܐܢܝܢ ܐܡܗ̈ܬ ܐܝܢܝ̈ܘܬܐ ܟܠܗܝܢ ܡܬܓܫܫ̈ܢܝܬܐ ܕܠܘܬܢ. ܘܠܗܝܢ ܢܩ̈ܦܢ. ܘܠܥܒܘ̈ܕܬܐ ܡܢ ܚܪܝܦܘܬܐ ܘܡܬܢܒܢܘܬܐ. ܘܛܥܘ̈ܡܐ ܘܪ̈ܝܚܢܐ ܘܓܘܢ̈ܐ. ܠܚܫܘ̈ܫܬܐ ܕܝܢ ܪܟܝܟܘܬܐ ܘܪܥܕܘܬܐ ܘܐܫܝܕܘܬܐ ܘܩܫܝܘܬܐ ܘܛܠܘܫܘܬܐ ܘܣܚܝܚܘܬܐ. ܘܗܠܝܢ ܡܢ ܟܕ ܡܢ ܡܡܙܓܘܬܗܝܢ ܕܗܠܝܢ ܡܬܝ̈ܠܕܢ ܠܘ ܠܟܠ ܓܫܘܡ ܢܩܝ̈ܦܢ. ܒܕ ܠܘ ܚܕ ܗܘ ܙܢܐ ܕܪܘܟܒܐ ܠܟܠܗܘܢ. ܟܐܢܐܝܬ ܡܕܝܢ ܬܪ̈ܝܢܝܬܐ ܐܬܟܢ̈ܝܝܢ.","english":"of the elements, which are not without heat or cold. And these four are called operations and affections. When together with one another, four operations are formed: heat with dryness and with moisture; similarly, cold with both of them. And dryness with each of these operations, when weight or lightness is added to it. Thus the four become elements: light and mobile, like fire; and not mobile, like air; and heavy and mobile, like earth; and not mobile, like water. And for heat, with air, its levity is known upon the surface of water. And for the abundance of its moisture, the subtlety of its consistency in every form. And in its softness of all of them. Solution and dissolution: it is not said that air without motion hovers above water, but that it is stirred with them. In that which is said, that it would be fitting that the larger piece of wood, which is large, not the smaller, would float better upon the surface of water. When both together are equally disposed to be immersed, that the smaller, which is less, would be more stirred. And behold, it is not so. Demonstration: And the substances from the four that were mentioned are the mothers of all substances that are tangible. And to them, the qualities. And to the operations, sharpness and bluntness. And tastes and smells and colors. To the affections, softness and hardness, and fluidity and solidity, and roughness and smoothness. And these, when from the mixture of these, are generated not for every body the qualities. For not one is the species of composition for all of them. But rather, the two are known separately.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܒܘ̈ܕܬܐ","severity":"info","text":"The Syriac term ʿbwdʾ (plural ʿbwdtʾ) is rendered here as 'operations', denoting the active qualities (heat, cold, dryness, moisture) that combine to form the four elements.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܫܘ̈ܫܬܐ","severity":"info","text":"The term ḥšwštʾ (plural ḥšwštʾ) is translated as 'affections', referring to passive properties (e.g., softness, hardness) that result from elemental mixtures.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage reflects Aristotelian elemental theory, as mediated through Syriac philosophical tradition, where the four elements (fire, air, water, earth) are defined by combinations of primary qualities (hot, cold, dry, wet) and secondary properties (weight, mobility).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a logical exposition: first defining the four operations, then their combination into elements, followed by a physical example (wood floating) and a demonstration of tangible substances and their qualities.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end ('ܟܐܢܐܝܬ ܡܕܝܢ ܬܪ̈ܝܢܝܬܐ ܐܬܟܢ̈ܝܝܢ') is ambiguous: it may mean 'but rather, the two are known separately' or 'but rather, the two are known as distinct', with possible corruption in the final word.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܟܐܢܐܝܬ ܡܕܝܢ ܬܪ̈ܝܢܝܬܐ ܐܬܟܢ̈ܝܝܢ' is uncertain: it could be read as 'but rather, the two are known separately' or 'but rather, the two are known as distinct', with the final word possibly corrupt.","The example of wood floating (larger vs. smaller piece) is introduced abruptly and its logical connection to the preceding discussion of air and water is not fully explicit."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܢܘܗܪܐ: ܠܟܠܚܕ ܚܕ ܡܢ ܗܠܝܢ ܐܕܫܐ ܐܝܬ ܡܩܝܡܢܐ ܕܡܢܝܘܬܗ ܘܕܫܟܝܚܘܬ ܗܘܠܐ ܕܝܠܗ ܐܘܟܝܬ ܨܘܪܬܐ ܟܝܢܝܬܐ ܕܠܐ ܡܬܪܓܫܐ. ܕܠܗܿ ܐܢܢܩܐܝܬ ܐܝܢܝ̈ܘܬܐ ܡܬܪ̈ܓܫܢܝܬܐ ܢܩ̈ܦܢ. ܘܠܘ ܗܢܝܢ ܐܝܬܝܗ̈ܝܢ ܨܘܪ̈ܬܗܝܢ ܐܘܣܝ̈ܝܬܐ. ܒܗܿܝ ܕܐܝܬ ܐܡܬܝ ܕܡܫܬܚ̈ܠܦܢ ܟܕ ܚܘܠܦܐ ܘܠܐ ܚܕ ܒܐܘܣܝܐ ܥܒܕ̈ܢ. ܐܝܟ ܡܝ̈ܐ ܟܕ ܫܚܢܝܢ ܐܘ ܩܛܪܝܢ. ܘܬܘܒ ܚܡܝܡܘܬܐ ܘܩܪܝܪܘܬܐ ܡܢ ܗܠܝܢ ܐܢܝܢ ܕܝܬܝܪ̈ܘܬܐ ܡܩܒ̈ܠܢ ܘܒܨܝܪ̈ܘܬܐ. ܘܐܠܘ ܨܘܪ̈ܬܗܘܢ ܗܘ̈ܝ ܟܝܢ̈ܝܬܐ. ܙܕܩ ܗܘܐ ܕܐܦ ܐܘܣܝܝܬܗܘܢ ܝܬܝܪܘܬܐ ܘܒܨܝܪܘܬܐ ܡܩܒܠܐ ܗܘܬ. ܘܟܕ ܝܬܝܪܘܬܐ ܘܒܣܝܪܘܬܐ ܢܘܟܪ̈ܝܢ ܠܟܝ̈ܢܐ ܕܐܘܣܝ̈ܐܣ. ܒܗܿܝ ܕܠܐ ܡܬܐܡܪܐ ܕܡܝ̈ܐ ܟܕ ܩܪܝܪܝܢ ܝܬܝܪ ܡܝ̈ܐ ܐܝܬܝܗܘܢ ܡܢ ܟܕ ܫܚܝܢܝܢ. ܡܕܝܢ ܠܘ ܨܘܪ̈ܬܗܘܢ ܐܢܝܢ. ܗܢܝܢ ܕܝܢ ܨܘܪ̈ܬܐ ܗܿܠܝܢ ܟܝܢ̈ܝܬܐ ܕܐܦ ܐܕܫ̈ܐ ܡܬܐܡܪ̈ܢ. ܟܕ ܫܘܚܠܦܐ ܡܕܡ ܠܗܝܢ ܢܩܦ. ܡܢ ܐܢܢܩܝ ܕܚܘܒܠܐ ܢܩܢ̈ܝܢ ܠܓܘܫ̈ܡܝܗܝܢ. ܘܠܐ ܬܘܒ ܒܟܘܢܝ̈ܝܗܘܢ ܡܬܟܢܝܢ ܐܝܟ ܡܝ̈ܐ ܕܡܬܠܗܓܝܢ. ܕܠܐ ܬܘܒ ܡܝ̈ܐ ܐܠܐ ܐܐܪ. ܒܗܦܟܐ ܕܗܿܝ ܕܟܕ ܫܚܢܝܢ. ܘܟܕ ܡܬܐܡܪܐ ܕܡܝ̈ܐ ܚܡܝ̈ܡܐ ܩܪܝܪܝܢ ܒܟܝܢܐ. ܗܝ ܗܿܝ ܨܘܪܬܐ ܟܝܢܝܬܐ ܕܠܗܿ ܢܩܦܐ ܩܪܝܪܘܬܐ ܡܬܒܥܝܐ. ܘܐܝܢܝܘܬܐ ܡܢ ܐܟܣܢܝܬܐ ܟܕ ܥܫܢܐ ܐܝܬ ܠܗܿ ܕܬܒܛܠ ܠܨܘܪܬܐ ܟܝܢܝܬܐ ܘܥܗܢܬ ܠܩܘܒܠܐ ܬܥܒܕ ܠܗܘܠܐ ܕܨܘܪܬܐ ܡܬܢܩܦܢܝܬܗ. ܢܘܗܪܐ ܕܥܠ ܡܫܬܚܠܦܢܘܬܗܘܢ ܕܠܚܕ̈ܕܐ\nܘܗܠܝܢ ܡܢ ܐܪܒܥܐ ܡܫܬܚܠܦܘ ܠܚܕ̈ܕܐ ܡܫܬܚܠܦܝܢ ܘܐܐܪ ܡܢ ܠܘܬ ܢܘܪܐ ܗܿܦܟ. ܐܝܟ ܕܡܬܚܙܝܐ ܒܡܦܘܚܝܬܐ. ܢܘܪܐ ܡܢ ܓܝܪ ܡܣܓܐ ܣܓܝܐ ܒܝܕ ܡܦܘܚܝܬܐ. ܒܗܿܝ ܕܗܝ ܗܕܐ ܠܟܝܢܗܿ ܗܿܦܟܐ. ܘܢܘܪܐ ܡܢ ܠܐܐܪ ܡܫܬܚܠܦܐ ܐܝܟ ܕܡܬܚܙܝܐ ܒܙܠܝ̈ܩܐ ܢܘܪ̈ܢܝܐ ܘܠܗ̈ܛܐ. ܒܗܿܝ ܕܗܢܘܢ ܗܠܝܢ ܐܠܘ ܟܬܪܘ ܒܢܘܪܢܝܘܬܗܘܢ.","english":"Demonstration: For each of these four there is a constitution by which its own matter and the possibility of its form, that is, the natural form which is not perceived, are established. For it is not absolutely the case that the perceptible qualities adhere. Nor are these their essential forms. For it is that sometimes they change while the substance remains one and the same, as water when it is heated or cooled. Again, heat and cold from these four receive increase and decrease. And if their forms were natural, it would be fitting that their substance also receive increase and decrease. And increase and decrease are indicative of the nature of substances. For it cannot be said that water, when it is colder, is more water than when it is heated. Therefore, it is not their forms. These natural forms, then, which are also called affections, when a change occurs, something adheres to them. For it is not absolutely the case that the qualities of destruction adhere to their bodies. And they are no longer constituted in their powers, like water that is evaporated, so that it is no longer water but air. The opposite of this is that when it is heated, and when it is said that water is hot or cold by nature, that same natural form to which coldness is required adheres. And quality with accident, when it is present, has the power to abolish the natural form and to bring about the opposite, making the matter of the form adhere to it. Demonstration concerning their change into one another: And these four change into one another, and air changes into fire, as is seen in the bellows. For fire increases greatly by means of the bellows, because this one changes its nature. And fire changes into air, as is seen in sparks and flames of fire, for these four, if they persisted in their fieriness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܘܪܬܐ ܟܝܢܝܬܐ","severity":"info","text":"The phrase 'natural form' (ܨܘܪܬܐ ܟܝܢܝܬܐ) is a key Aristotelian concept, denoting the inherent, imperceptible essence that defines a substance, as distinct from accidental qualities.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܣܝܐ","severity":"info","text":"'Substance' (ܐܘܣܝܐ) translates Greek οὐσία, referring to the underlying reality that persists through change, as in the example of water remaining water despite temperature variation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The discussion of elemental transformation (water to air, air to fire) reflects the Aristotelian theory of the four elements and their interconvertibility, mediated through Syriac philosophical tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܢܘܗܪܐ","severity":"info","text":"The passage opens and closes with 'Demonstration' (ܢܘܗܪܐ), framing the argument as a logical proof within the treatise's systematic exposition of natural philosophy.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or damaged readings (e.g., ܢܘܗܪܐ, ܐܢܢܩܐܝܬ) that may affect interpretation; the English draft smooths over some syntactic breaks.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'these four' (the elements or the qualities) is ambiguous in the Syriac; the reading taken follows the Aristotelian framework of four elements.","The term ܐܢܢܩܐܝܬ ('absolutely') is uncertain in context; the translation assumes a negation of universal adherence of qualities."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܡܬܬܙܝܥܝܢ ܗܘܘ ܠܘܬ ܐܬܪܐ ܗܿܘ ܢܘܪܢܝܐ. ܒܕܓܘܢ ܙܕܩ ܗܘܐ ܕܢܬܚܙܘܢ ܟܕ ܡܬܥܠܝܢ ܐܦ ܕܢܘܩܕܘܢ ܗܘܘ ܡܬܓܫ̈ܦܢܝܗܘܢ. ܘܗܐ ܠܘ ܗܟܢܐ. ܘܡܝ̈ܐ ܡܢ ܠܐܐܪ ܡܫܬܚܠܦܝܢ ܐܝܟ ܕܡܬܚܙܝܐ ܒܗܘܢ ܟܕ ܠܥܛܪܢܝܘܬܐ ܗܦܟܝܢ ܡܢ ܣܘܓܐܬ ܦܘܫ̈ܫܐ ܕܒܝܕ ܡܫܬܓܪܢܘܬܐ. ܘܐܐܪ ܡܢ ܠܟܝܢܝܐ ܡܝܢܝܐ ܗܿܦܟ ܐܝܟ ܕܡܬܚܙܝܐ ܒܛܘ̈ܦܐ ܗܿܢܝܢ ܕܥܠ ܫܛܝܚܘ̈ܬܐ ܕܡܐܢ̈ܐ ܕܩܛܪܘ ܡܝܝ̈ܗܘܢ ܡܬܟܢ̈ܫܢ. ܘܠܘ ܒܝܕ ܪܨܝܢܐ ܗܘ̈ܝܢ. ܒܗܿܝ ܕܙܕܩ ܗܘܐ ܕܗܿܠܝܢ ܚܡܝ̈ܡܐ ܒܝܕ ܩܛܝܢܘܬܗܘܢ. ܝܬܝܪ ܢܪܨܢܘܢ ܗܘܘ. ܗܘ ܗܟܘܬ ܘܥܠ ܡܐܢ̈ܐ ܗܿܢܘܢ ܚܨܦܢ̈ܝܐ. ܛܒ ܡܢ ܗܿܢܘܢ ܕܥܠ ܗܿܢܘܢ ܪ̈ܨܝܦܝ ܦܘܪ̈ܘ ܢܬܟܢܫܘܢ ܗܘܘ. ܘܗܐ ܠܘ ܗܟܢܐ. ܒܕܓܘܢ ܡܢ ܐܐܪ ܗܘ ܡܬܬܟܝ̈ܢܢ ܛܘ̈ܦܐ ܕܐܝܟ ܗܠܝܢ ܗܿܘ ܐܝܢܐ ܕܥܫܝܢܐܝܬ ܡܢ ܩܘܪܐ ܥܪܝܝܐ ܚܐܫ ܘܡܬܠܒܕ ܘܗܿܘܐ ܡܝ̈ܐ. ܒܗܿ ܒܕܡܘܬܐ ܙܒܢܝ̈ܢ ܣܓܝ̈ܐܢ ܡܬܚܙܝܐ ܒܕܘܟ ܕܘܟ ܥܢܢܐ ܐܝܕܐ ܕܠܘ ܡܢ ܕܘܟ ܐ̱ܚܪܝܢ ܗܪܬܡܢ ܐܙܕܩܬܬ ܘܡܬܠܒܕܐ ܘܢܚܬܐ ܟܠܗܿ ܡܝ̈ܐ ܡܛܪ̈ܢܝܐ. ܘܡܝ̈ܐ ܡܢ ܬܘܒ ܠܐܪܥܐ ܡܫܬܚܠܦܝܢ ܐܝܟ ܕܡܬܚܙܝܐ ܒܕܘܟ ܕܘܟ. ܕܛܘ̈ܦܐ ܡܢ ܟܕ ܥܠ ܐܪܥܐ ܡܕܡ ܩܢܝܬ ܟܝܢܐ ܕܡܫܘܥܢܘܬܐ ܢܦ̈ܠܢ ܠܟܝܢܐ ܫܘܥܢܝܐ ܗܦ̈ܟܢ. ܘܡܢ ܩܕܡ ܕܠܐܪܥܐ ܗܿܝ ܩܪ̈ܒܢ ܐܢ ܢܬܢܣ̈ܒܢ ܒܟܝܢܐ ܗܿܘ ܡܝܢܝܐ ܡܩܘ̈ܝܢ. ܐܫܬܪܪܬ ܕܝܢ ܬܘܒ ܘܡܫܬܚܠܦܢܝܘܬ ܐ̱ܢܫ̈ܝܢ ܠܟܐܦܢܘܬܐ ܐܝܟ ܕܐܦ ܥܕܡܫ ܐܝܬ ܒܐܬܪ̈ܘܢ ܐܬܪ̈ܘܢ. ܩܢܘ̈ܡܐ ܡܕܡ ܟܐܦܢ̈ܝܐ ܕܘܠܐ ܒܡܕܡ ܚܣܝܪܝܢ ܡܢ ܨܘܪ̈ܬܐ ܐ̱ܢܫ̈ܝܬܐ ܕܕܟܪ̈ܐ ܠܡ ܘܢܩܒ̈ܬܐ ܘܝܢܩ̈ܣܐ ܘܒܥܝܪܐ. ܡܬܩܘܪܪ ܕܝܢ ܬܘܒ ܘܬܢܢܐ ܕܡܙܝܓ ܒܠܗ̈ܓܐ ܠܥܠ ܒܐܐܪ. ܘܡܬܠܒܕ ܥܫܝܢܐܝܬ ܘܨܘܪܬܐ ܩܢܐ ܕܡܕܡ ܡܢ ܓܘܫ̈ܡܐ ܐܪ̈ܥܢܝܐ ܘܡܢ ܥܢܢ̈ܐ ܪ̈ܥܡܢܝܬܐ. ܟܕ ܡܨܛܪ̈ܝܢ ܥܠ ܐܪܥܐ ܓܘܫܡܐ ܕܐܝܟ ܗܢܐ ܢܦܠ.","english":"that they are moved toward that ethereal place. For in what way should they be seen when they are elevated, even if their vapors are condensed? But it is not so. And water is changed into air, as is seen in them when they turn into vapor from the multitude of exhalations through agitation. And air is changed into watery nature, as is seen in the clouds that are condensed over the expanses of waters that have bound their waters, and not through voluntary motions. For in that case, these warm ones should have been more condensed by their own density. So it is also with those stony vessels. It would have been better if those stones that were placed over them had been condensed. But it is not so. For in what way is air condensed into clouds like these, that is, the one that is violently and coldly compressed and becomes water? In the same manner, many vapors are seen in various places, a certain vapor that is not from another place, having been brought and compressed and fallen, and all of it is watery vapor. And again, water is changed into earth, as is seen in various places. For clouds, when something of the nature of the earth's solidity falls upon the earth, they turn into a solid nature. And before they approach the earth, or are seized by that watery nature, they remain. Moreover, the changeability of fires into stoniness is also confirmed, as even now in various places there are certain stony substances that are in no way deficient in the specific forms of male and female, and of species and animals. It is also confirmed, again, that a mixture of tongues above in the air is compressed violently, and a specific form of something from earthly bodies and from aerial vapors, when bodies like this fall upon the earth, are formed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that elemental transformations (water to air, air to water, water to earth, fire to stone) are not voluntary but occur through physical processes like condensation and compression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܬܙܝܥܝܢ","severity":"info","text":"The verb ܡܬܬܙܝܥܝܢ (mettazyaʿīn) means 'they are moved' and is a passive reflexive form, indicating that the elements are acted upon rather than self-moving, consistent with the author's denial of voluntary motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘ̈ܦܐ","severity":"info","text":"The term ܛܘ̈ܦܐ (ṭawpe) means 'clouds' and is used here as a key example of air condensing into water, a standard illustration in Aristotelian meteorology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The discussion of elemental transformation reflects Aristotelian physics, particularly the theory of the four elements and their interconvertibility, as mediated through Syriac philosophical traditions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the demonstration from the previous section, using empirical examples (water to air, air to clouds, water to earth, fire to stone) to support the claim that perceptible qualities are not essential forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'mixture of tongues above in the air' (ܡܙܝܓ ܒܠܗ̈ܓܐ ܠܥܠ ܒܐܐܪ) is obscure; it may refer to a condensation of vapors or a metaphorical mixing, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mixture of tongues' (ܡܙܝܓ ܒܠܗ̈ܓܐ) is ambiguous: it could mean a blending of vapors or a figurative mixing of elements; the reading taken is that it refers to a physical condensation of aerial substances."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܗܿܘ ܕܒܚܕ ܡܢ ܙܒܢ̈ܐ ܐܫܬܟܚ ܕܢܦܠ ܡܕܡ ܕܕܡܐ ܠܦܪܙܠܐ ܗܿܘ ܕܝܬܝܪܐ ܗܘܬ ܝܩܝܪܘܬܗ ܥܠ ܡܐܐ ܘܚܡܫܝܢ ܪ̈ܝܛܠܐ ܐܝܟ ܕܬܢܝ ܡܝܬܪܐ ܕܐܚܪ̈ܝܐ ܣܒܐ ܗܿܘ ܪܫܢܐ ܕܒܙܒܢܗ ܠܡ ܓܕܫ. ܡܫܬܪܝܐ ܕܝܢ ܬܘܒ ܐܪܥܐ ܡܝ̈ܐ. ܐܝܟ ܕܦܘܪ̈ܣܬܢܐ ܫܪ̈ܘܝܝ ܡܬܚܦܪ̈ܢܐ ܢܣܝܘ. ܒܕܓܘܢ ܚܕܐ ܗܝ ܠܟܠܗܘܢ ܗܘܠܐ ܕܨܘܪ̈ܬܗܘܢ ܫܠܚܐ ܐܟܚܕ ܘܠܒܫܐ. ܘܟܠܚܕ ܡܢܗܘܢ ܒܩܕܡܐ ܡܢ ܠܗܿܘ ܕܡܚܝܢ ܠܗ ܒܐܝܢܝܘܬܐ ܡܕܡ ܗܿܦܟ. ܐܝܛܐ ܒܡܨܥܝܘܬܗ ܕܗܢܐ ܠܗܿܘ ܕܠܐ ܒܡܕܡ ܠܗ ܡܚܝܢ ܗܿܦܟ. ܢܘܗܪܐ ܕܥܠ ܛܟܣܐ ܕܟܠ ܚܕ ܚܕ ܡܢܗܘܢ\nܐܣܛܘܟ̈ܣܐ ܡܢ ܒܦܫܝܛܘܬܗܘܢ ܡܪܢܝܬܐ ܠܘ ܕܠܝܠܐܝܬ ܐܝܬ ܠܡܫܬܟܚܘ. ܘܠܐܪܥܐ ܡܢ ܬܠܬܐ ܐܢܘܢ ܛܟ̈ܣܐ. ܚܕ ܡܢ ܗܿܘ ܕܩܪܝܒ ܠܩܢܛܪܘܢ. ܘܗܘܝܘ ܥܦܪܐ ܡܪܢܝܐ. ܒܬܪ ܕܝܢ ܗܢܐ ܛܟܣܐ ܗܘ ܛܝܢܝܐ ܕܒܝܕ ܡܡܙܓܘܬ ܡܝ̈ܐ ܕܒܗ. ܒܬܪܘܗܝ ܕܝܢ ܐܝܬܘܗܝ ܛܟܣܐ ܗܿܘ ܥܠܝܐ ܕܥܠ ܡܢܬܐ ܡܢܗ ܡܝ̈ܐ ܡܫܠܛܝܢ. ܘܡܢܬܐ ܡܢܗܿ ܓܠܝܐ ܠܙܠܝ̈ܩܐ ܡܦܘܫ̈ܫܝ ܪ̈ܛܝܒܬܐ. ܘܡܛܠ ܗܕܐ ܐܦ ܩܫܝܐ. ܘܡܝ̈ܐ ܡܢ ܠܐ ܣܟ ܐܝܬ ܠܡܫܬܟܚܘ ܒܠܥܕ ܚܒܘܟܝܐ ܕܐܪܥܢܝܘܬܐ. ܘܠܝܡ̈ܐ ܡܢ ܡܪܝܪ̈ܐ ܐܘ ܡܠܝ̈ܚܐ ܗܘܘ ܡܝ̈ܐ ܡܢ ܩܨ ܚܒܘܟܝܗܘܢ ܕܒܡܢ̈ܘܬܐ ܐܪ̈ܥܢܝܬܐ ܕܡܣܝ̈ܛܢ. ܒܗܿܝ ܕܟܠܡܐ ܕܠܘ ܡܫܡܠܝܐܝܬ ܠܟܝܢܐ ܗܿܘ ܢܘܪܢܝܐ ܗܿܦܟ ܕܐܝܬ ܗܟܢܐ ܙܕܩ ܕܢܗܘܐ. ܘܡܝ̈ܐ ܡܢ ܠܡܚܕܪ ܠܐܪܥܐ ܡܢ ܟܠ ܣܛܪ̈ܝܗܿ ܬܒܥ ܗܘܐ ܟܝܢܗܘܢ. ܐܠܐ ܟܕ ܡܢ̈ܘܬܐ ܡܕܡ ܝܒܝ̈ܫܬܐ ܡܢ ܩܨ ܐܡܝܢܘܬ ܚܡܝܡܘܬܐ ܕܥܠܝܗܿ. ܠܟܝܢܗܿ ܗܦ̈ܟܢ ܘܒܗܿ ܡܬܩܒ̈ܥܢ ܘܠܐ ܡܟ̈ܢܢ ܠܡܬܦܫܛܘ ܥܠܝܗܿ ܘܒܗܿ ܐܪܥܐ ܕܗܿܠܝܢ ܐܚܪ̈ܢܐ ܒܥܠܬ ܝܒܝܫܘܬܐ. ܕܘܟܝ̈ܬܐ ܡܕܡ ܪ̈ܡܬܐ ܒܗܿ ܐܫܬܟܚ̈ܝܢ ܕܡܪ̈ܕܝ ܡܢ ܗܿܝ ܕܡܢ ܡܝ̈ܐ ܢܬܬܚ̈ܕܢ. ܘܒܗܕܐ ܒܛܝܠܘܬܐ ܣܥܪܬ ܠܚܝ̈ܘܬܐ ܗܿܢܝܢ ܣܝ̈ܩܬ ܐܐܪ.","english":"that which at one time was found to have fallen, something resembling iron, whose weight was greater than one hundred and fifty litrai, as the last old man said, that event did not happen in its time. But earth is again dissolved into water, as the spreading out of the foundations is seen to be dug up. For in truth, it is one for all these, that their forms are cast off together and put on. And each one of them, in the first place, from that which is mixed with it in some substance, is changed. That is, through the mediation of this, it is changed into that which is not mixed with it in any way. The order of each one of them, the elements, in their simplicity, is not to be found in a hidden manner. And for earth, there are three orders. One is that which is near to fire, and it is dusty earth. After this order, however, is the muddy order, which is by means of the mixture of water in it. After it, moreover, is the upper order, upon which water is dominant. And from it, the surface is clear for slippery, moistened cracks. And because of this, it is also hard. And water is not to be found at all without the embrace of earthiness. And the seas, whether bitter or salty, are waters that are cut off by the embraces of earthly places that surround them. In that which, as long as it is not completely for the nature, that foreign element is changed, which ought to be thus. And water, to go around the earth from all its sides, follows its nature. But when some dry places are cut off by the intensity of the heat upon it, they are changed into its nature and are gathered in it, and they do not cease to be spread out upon it, and in it, the earth of these others, by reason of dryness. Some high places are found in it that are moistened from that which is held together with water. And in this, the foolishness of those animals that are of a dry nature is accomplished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܙܠܐ","severity":"info","text":"The Syriac ܦܪܙܠܐ (parzla) means 'iron' and is used here in a simile for a heavy fallen object, possibly a meteorite. The weight given (150 litrai) is a specific measure, not a generic term.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܟܣܐ","severity":"info","text":"The Syriac ܛܟܣܐ (ṭaksā) is a loanword from Greek τάξις, meaning 'order' or 'arrangement'. Here it refers to the hierarchical ordering of the elements (earth, water, air, fire) in their transformations.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"150 litrai","severity":"info","text":"The litra (Syriac ܠܝܛܪܐ) is a unit of weight equivalent to approximately 327 grams (Roman pound). 150 litrai would be about 49 kg, indicating a substantial object, likely a meteorite or metal mass.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"three orders of earth","severity":"info","text":"The passage delineates three orders (ܛܟ̈ܣܐ) of earth: near to fire (dusty), mixed with water (muddy), and upper (water-dominant). This tripartite scheme structures the discussion of elemental transformation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"elemental transformation","severity":"info","text":"The description of earth dissolving into water and water into air echoes Aristotelian and Stoic theories of elemental interconversion, common in Syriac philosophical works. Bar Hebraeus adapts this to a Christian cosmological framework.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܝ̈ܩܬ ܐܐܪ","severity":"caution","text":"The final phrase ܣܝ̈ܩܬ ܐܐܪ (syqat ʾār) is obscure; the English draft renders 'dry nature' but the Syriac may be corrupt or a rare compound. The reading is tentative.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'last old man' (ܐܚܪ̈ܝܐ ܣܒܐ) is unclear; possibly a reference to a lost source or oral tradition.","The phrase 'foolishness of those animals of a dry nature' (ܒܛܝܠܘܬܐ ܣܥܪܬ ܠܚܝ̈ܘܬܐ ܗܿܢܝܢ ܣܝ̈ܩܬ ܐܐܪ) is ambiguous; it may refer to creatures that cannot adapt to moisture, or be a moralizing aside."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܗܿܘܝܢ ܕܝܢ ܬܘܒ ܛܘܪ̈ܐ ܘܡܢ ܝܡ̈ܡܐ ܕܐܬܓܙܝܘ ܡܝܝ̈ܗܘܢ. ܘܡܛܠ ܗܕܐ ܡܫܬܟܚܝܢ ܒܛܘܪ̈ܐ ܡܕܡ ܓܪܡܐ ܡܕܡ ܚܘ̈ܚܐ ܘܚܠܝܙܘܢ̈ܝܐ. ܗܿܘܝܢ ܕܝܢ ܬܘܒ ܘܡܢ ܢܝ̈ܕܐ ܥܫܝ̈ܢܐ ܨܪ̈ܝܝ ܐܪܥܐ ܟܕ ܒܡܨܥܬ ܬܪܬܝܢ ܡܢ̈ܘܢ ܕܐܪܥܐ ܦܚ̈ܬܐ ܦܩܥ̈ܬܢܝܐ ܥܒܕܘ. ܐܦ ܓܝܪ ܘܪ̈ܘܚܐ ܚܐܦܢ̈ܝܬ ܡܫ̈ܒܐ ܟܕ ܥܙܝܙܐܝܬ ܢܫ̈ܒܢ. ܡܢ ܟܠ ܦܢ̈ܝܢ ܥܦܪܐ ܕܪ̈ܝܢ ܘܠܚܕܐ ܕܘܟ ܕܚ̈ܝܢ ܘܡܟܢ̈ܫܢ. ܘܗܟܢܐ ܬܠًܠܐ ܗܿܘܝܢ ܚܘܕܪ̈ܢܝܐ. ܘܐܝܬ ܐܡܬܝ ܕܥܠ ܩܘܪ̈ܝܐ ܡܕܡ ܗܕܐ ܬܓܕܫ ܕܗܘܝܐ. ܘܡܛܠ ܗܕܐ ܐܝܬ ܐܡܬܝ ܕܒ̈ܬܠܠܐ ܡܕܡ ܡܐܢ̈ܝ ܡܫܟ̈ܢܐ ܕܗܒܢ̈ܝܐ ܟܝܬ ܘܣܐܡ̈ܝܐ ܡܫܬܟܚܝܢ. ܘܠܐܐܪ ܬܘܒ ܬܠܬܐ ܐܝܬ ܛܟܣ̈ܐ: ܚܕ ܡܢ ܗܿܘ ܕܠܐܪܥܐ ܩܪܝܒ ܘܚܒܝܟ ܒܠܗ̈ܓܐ ܕܡܢܗܿ ܣܠܩܝܢ. ܘܗܘ ܗܢܐ ܬܪܝܢܐܝܬ. ܒܗܿܝ ܕܗܿܘ ܡܢ ܕܣܘܓܐܐ ܠܗܕܐ ܩܪܝܒ ܡܚܡ ܚܐܡ ܡܢ ܙܠܝ̈ܩܝ ܫܡܫܐ. ܗܿܘ ܕܝܢ ܕܡܒܥܕ ܩܪܝܪ ܡܢ ܗܢܐ ܗܘܐ. ܛܟܣܐ ܕܝܢ ܬܪܝܢܐ ܐܝܬܘܗܝ ܗܿܘ ܕܠܥܠ ܡܢ ܗܢܐ. ܘܐܐܪ ܗܘ ܡܪܢܝܐ ܕܠܐ ܚܒܝܟ ܒܡܕܡ ܐ̱ܚܪܝܢ. ܛܟܣܐ ܕܝܢ ܬܠܝܬܝܐ. ܐܐܪ ܗܿܘ ܬܢܢܝܐ ܘܢܘܪܢܝܐ. ܒܗܿܝ ܕܒܫܒܒܘܬܗܿ ܗܘ ܕܗܕܐ. ܠܢܘܪܐ ܕܝܢ ܚܕ ܗܘ ܒܠܚܘܕ ܛܟܣܐ. ܒܗܿܝ ܕܕܠܐ ܟܠܘ ܠܟܝܢܗܿ ܐܝܬ ܠܗܿ ܠܡܗܦܟܘ ܟܠܡܐ ܕܒܗܿ ܡܬܚܒܟ. ܘܢܘܪܐ ܡܢ ܟܕ ܠܐ ܚܒܝܟܬ ܒܡܕܡ ܡܢ ܗܿܠܝܢ ܬܗܘܐ. ܛܒ ܡܢ ܟܠܗܝܢ ܨܠܝܠܐ ܘܠܐ ܡܓܘܢܝܐ. ܘܡܛܠܗܕܐ ܥܩܪ̈ܝ ܙܠܝ̈ܩܐ ܠܡܦܝܕܢ̈ܝܐ ܐܝܟ ܣܦܝܩܘܬܐ ܡܕܡ ܡܣܬܒܪܝܢ ܡܢ ܩܨ ܠܐ ܡܬܚܙܝܢܘܬܗܘܢ. ܒܕ ܛܒ ܫܦܝܢ ܘܨܠܝܠܝܢ. ܟܪ ܕܢܘܪܐ ܥܫܝܢܐ. ܒܡܨܥܝܘܬܗܘܢ ܕܝܢ ܙܠܝ̈ܩܐ ܥܪܡܢܐܝܢ. ܒܥܠܬ ܚܒܘܟܝܐ ܕܡܢ̈ܘܬܐ ܐܪ̈ܥܢܝܬܐ ܒܢܘܪܐ ܗܪܬܡܢ. ܘܡܢ ܩܨ ܡܚܝܠܘܬܗܿ. ܠܐ ܣܦܩܐ ܬܛܠܩ ܐܢܝܢ. ܒܕܓܘܢ ܪ̈ܫܝ ܠܡܦܝ̈ܕܐ ܟܕ ܕܢܘܪܐ ܣܓܝܐܬ ܡܦܘܫܫܐ ܘܬܚܘܒܐ ܬܢܢܝܘܬܐ ܕܛܒ ܥܡܘܛܐ ܡܬܚܙܝܐ.","english":"Again, mountains and seas were formed from the waters that were gathered. And because of this, something of bones, something of shells and mollusks are found in mountains. Again, from the violent winds, cracks in the earth, while in the middle of the two movements of the earth, they made hollow fissures. For also the winds, violently, as they blow strongly, from all sides they heap up dust and drive it to one place and pile it up. And thus mounds come to be around. And there is a time when this happens over villages. And because of this, there is a time when in the mounds something of vessels of gold, as it were, and of silver are found. And again, there are three orders of air: one is that which is near the earth and is mixed with the vapors that rise from it. And this is the second. In that which is near to abundance, it is warm from the rays of the sun. That which is beyond is cold from this. The second order is that which is above this. And the air is pure, not mixed with anything else. The third order is the fiery and ethereal air. In that it is in its vicinity, that of this. As for fire, it has only one order. In that it has no limit to its movement, it has the power to turn everything that is mixed in it. And fire, when it is not mixed with anything from these, will be very clear and not dark. And because of this, the rays of the sun appear to the planets as something like a sphere from the extremity of their invisibility. But they are very clear and bright. Like strong fire. In their midst, however, the rays are dark. Because of the mixture of earthly vapors in the fire, they are darkened. And from the extremity of its weakness, it is not able to destroy the air. But the heads of the planets, when the fire is much dispersed and the ethereal substance is very deep, appear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܘܪ̈ܐ ܘܡܢ ܝܡ̈ܡܐ","severity":"info","text":"The text describes mountains and seas formed from gathered waters, a geological process of deposition and erosion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܟܣ̈ܐ","severity":"info","text":"The Syriac term ܛܟܣ̈ܐ (ṭaksē) means 'orders' or 'arrangements', here referring to three distinct layers or zones of air.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܠܝ̈ܩܐ","severity":"info","text":"The discussion of solar rays (ܙܠܝ̈ܩܐ) and their interaction with earthly vapors reflects ancient meteorological theories, possibly influenced by Aristotelian physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܬܐ ܐܝܬ ܛܟܣ̈ܐ","severity":"info","text":"The passage is structured around a tripartite classification of air (near earth, pure, fiery) and a single order for fire, organizing the cosmological description.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܩܪ̈ܝ ܙܠܝ̈ܩܐ","severity":"info","text":"The description of solar rays appearing spherical to planets parallels similar optical discussions in Syriac astronomical texts, such as those by Sergius of Reshaina.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢ ܩܨ ܠܐ ܡܬܚܙܝܢܘܬܗܘܢ","severity":"caution","text":"The phrase 'from the extremity of their invisibility' is ambiguous; it may refer to the limit of visibility or the point where rays become imperceptible.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the extremity of their invisibility' (ܡܢ ܩܨ ܠܐ ܡܬܚܙܝܢܘܬܗܘܢ) is ambiguous: it could mean the farthest point where rays are not seen, or the limit of their visibility.","The reference to 'two movements of the earth' (ܬܪܬܝܢ ܡܢ̈ܘܢ ܕܐܪܥܐ) is unclear; it may denote seismic or tectonic motions."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܢܘܗܪܐ ܥܠ ܫܘܪܪ ܫܘܚܠܦܐ ܕܒܐܝܢܝܘܬܐ\nܘܓܘܫ̈ܡܐ ܡܢ ܡܥܒܕܝܢ ܒܚܕ̈ܕܐ ܐܘ ܒܫܒܒܘܬܐ ܐܘ ܒܓܫܘܦܘܬܐ. ܐܘ ܒܠܩܘܒܠܝܘܬ ܣܝܡܐ. ܒܗܿܝ ܡܢ ܐܝܟ ܡܫܚܢܢܘܬ ܢܘܪܐ. ܒܗܿܝ ܕܝܢ ܐܝܟ ܡܘܩܕܢܘܬܗܿ ܘܒܗܕܐ ܐܝܟ ܡܢܗܪܢܘܬ ܫܡܫܐ. ܠܒܪ ܕܝܢ ܡܢ ܗܿܠܝܢ ܘܠܐ ܚܕܐ ܡܥܒܕܢܘܬ ܓܘܫܡܐ ܒܓܘܫܡܐ. ܘܥ̈ܠܠܬܐ ܬܘܒ ܕܚܡܝܡܘܬܐ ܬܠܬ ܡܫܬܟ̈ܚܢ. ܚܕܐ ܡܢ ܫܒܒܘܬ ܓܘܫܡܐ ܚܡܝܡܐ ܐܘܟܝܬ ܩܪܝܒܘܬܗ. ܘܗܿܢܘܢ ܡܢ ܕܐܣܒܪܘ ܕܐܝܢܝ̈ܘܬܐ ܗܢܝܢ ܐܢܝܢ ܨܘܪ̈ܬܐ ܟܝܢ̈ܝܬܐ ܡܟܠܐ ܟܠܘ ܠܡܫܬܚܠܦܢܘܬܐ ܐܝܢܝܬܐ. ܘܦܣܩܘ ܕܡܝ̈ܐ ܠܐ ܫܚܢܝܢ ܒܝܕ ܢܘܪܐ. ܐܠܐ ܒܝܕ ܥܠܘܠܘܬ ܡܢܘ̈ܬܐ ܢܘܪ̈ܢܝܬܐ ܒܗܘܢ. ܟܕ ܨܘܪܬ ܩܪܝܪܘܬܐ ܒܠܥܕ ܫܘܚܠܦܐ ܢܛܝܪܐ. ܗܟܢܐ ܘܗܿܠܝܢ ܐ̱ܚܪ̈ܢܝܬܐ ܘܡܙܕܝܦܐ ܐܪܣܝܣ ܕܝܠܗܘܢ ܡܢ ܗܿܝ ܕܐܡܪܝܢܢ. ܕܗܐ ܓܠܝܐ ܟܕ ܓܠܝܙ ܡܢ ܟܠ ܚܝܠ ܓܕܘܝܐ ܕܡܢܘ̈ܬܗ ܡܢ ܩܨ ܥܘܫܢܐ ܕܩܪܝܪܘܬܐ ܡܩܪܘ ܡܩܪ ܓܘܫ̈ܡܐ ܕܠܥܠ ܡܢܗ. ܒܗܿ ܒܕܡܘܬܐ ܘܡܐܢܐ ܕܡܫܦܥ ܐܝܟܢܐ ܡܨ̈ܝܢ ܠܡܥܠ ܒܗ ܡܢܘ̈ܬܐ ܢܘܪ̈ܢܝܬܐ ܠܘܬ ܡܫܬܚܢܢܘܬܐ ܟܕ ܠܐ ܡܕܡ ܡܢܗܿ ܢܦܩ. ܘܐܠܘ ܟܐܝܢ ܗܘܐ ܣܥܝܗܘܢ ܥܛܠ ܠܡܫܬܚܢܘ ܙܕܩ ܗܘܐ ܕܢܗܘܐ ܗܿܘ ܡܐ ܕܒܡܐܢ̈ܐ ܪ̈ܨܝܦܐ ܦܪ̈ܙܠܝܐ ܠܡܐܡܪ ܘܢܚܫ̈ܝܐ ܛܒ ܡܢ ܗܿܘ ܡܐ ܕܒܗܠܝܢ ܚܨܦܢ̈ܝܐ ܘܗܐ ܠܘ ܗܟܢܐ. ܘܐܠܘ ܬܘܒ ܒܝܕ ܥܠܘܠܘܬ ܡܢܘ̈ܬܐ ܫܚܢܝܢ ܗܘܘ ܡܝ̈ܐ. ܙܕܩ ܗܘܐ ܕܒܫܛܝ̈ܦܬܐ ܗܿܢܝܢ ܣܟܝܪ̈ܬ ܦܘ̈ܡܐ ܠܐ ܡܬܘܡ ܢܫܚܢܘܢ ܗܘܘ. ܒܕ ܠܝܬ ܠܗܘܢ ܐܬܪܐ ܕܒܗ ܢܦ̈ܩܢ ܡܢ ܡܝ̈ܐ ܡܢܘ̈ܬܐ ܡܕܡ. ܐܝܟܢܐ ܕܒܐܬܪܗܝܢ ܢܫܪ̈ܝܢ ܗܢܝܢ ܢܘܪ̈ܢܝܬܐ. ܥܠܬܐ ܕܝܢ ܕܬܪܬܝܢ ܐܝܬܝܗܿ ܡܬܬܙܝܥܢܘܬܐ. ܐܝܟ ܕܡܬܚܙܝܐ ܒܫܘܫ̈ܦܐ ܘܒܚܘܒ̈ܛܐ.","english":"A demonstration concerning the true nature of the change of elements, and bodies from their mutual actions, either by proximity or by contact, or by opposition of a sign. In that [case], like the melting of a mountain; in that, like its burning; and in this, like the heating of the sun. Outside of these, however, there is not a single action of one body upon another. And again, three causes of heat are found: one from the proximity of a hot body, that is, its nearness. And those who supposed that elements are these natural forms have completely denied elemental change, and they have determined that waters cannot be dissolved by fire, but only by the action of fiery qualities, when the form of coldness is without a preservative change. Thus also these other [qualities] and their own compounded mixture are from that which is said: for it is evident that when it is separated from all the power of the mixture of its qualities from the extremity of the force of coldness, it contracts and draws together the bodies above it. In that same manner, and a vessel that is suitable, how can fiery qualities enter into it for dissolution, when nothing of it goes out? And if their effort had been correct, it would have been fitting that that which is in vessels of baked clay or iron should be said and considered better than that which is in earthenware, but it is not so. And again, if waters were dissolved by the action of qualities, it would be fitting that in those channels the mouths of the vessels would never be dissolved, since they have no place from which the qualities of the water might go out, as in their place those fiery [qualities] are established. The cause of the second, however, is motion, as is seen in rubbing and friction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܢܝܘܬܐ","severity":"info","text":"The Syriac term ܐܝܢܝܘܬܐ (ʾīṯīyūṯā) is a philosophical loan from Greek οὐσία, here rendered 'element' but carrying the sense of 'substance' or 'essence' in the context of elemental change.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Bar Hebraeus engages with Aristotelian natural philosophy, particularly the theory of elemental transformation (ἀλλοίωσις) and the role of qualities (ποιότητες) such as heat and cold, as mediated by Syriac commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Book 2 by presenting a demonstration (ܘܗܪܐ) on elemental change, followed by a refutation of those who deny such change, and concludes with a discussion of heat and motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܢܘ̈ܬܐ ܢܘܪ̈ܢܝܬܐ","severity":"info","text":"The phrase ܡܢܘ̈ܬܐ ܢܘܪ̈ܢܝܬܐ (maʿūṯā ʾūrāʾīṯā) means 'fiery qualities' and refers to the active principles of fire in Aristotelian physics, distinct from the element fire itself.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, e.g., ܢܘܗܪܐ (possibly 'demonstration') and ܫܘܚܠܦܐ ('change'), which may be scribal errors or dialectal variants; the English draft follows a conjectural interpretation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܐܝܢܝܘܬܐ is ambiguous between 'element' and 'substance'; the translation opts for 'element' based on context.","The phrase ܒܠܩܘܒܠܝܘܬ ܣܝܡܐ is obscure; it may mean 'by opposition of a sign' or 'by opposition of a seal'."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܘܐܦ ܡܝ̈ܐ ܡܢ ܪ̈ܕܘܝܐ ܒܨܝܪ ܩܠܝܠ ܩܪܝܪܝܢ ܡܢ ܗܠܝܢ ܝܡܬܢ̈ܝܐ ܘܫ̈ܠܝܐ ܘܐܪ̈ܣܝܘܛܐ ܡܢ ܟܠܝ̈ܝ ܫܘܚ̈ܠܦܐ ܐܝܢ̈ܝܐ ܐܡܪܘ: ܕܠܘ ܡܚܡܢܝܬܐ ܗܝ ܒܟܝܢܐ ܡܬܬܙܝܥܢܘܬܐ. ܐܠܐ ܡܦܩܢܝܬܐ ܕܡܢܘ̈ܬܐ ܢܘܪ̈ܢܝܬܐ ܕܟܡܝ̈ܢܢ ܒܓܘܫ̈ܡܐ. ܘܙܕܩܘ ܕܫܒܛܐ ܡܦܩ ܢܦܩܐ ܡܢܗ ܢܘܪܐ. ܗܿܝ ܐܝܕܐ ܕܡܟܢܐ ܠܡܘܩܕܘܬܗ. ܘܣܟܘܠܬܢܐ ܕܝܢ ܠܘ ܪܒܬ ܙܕܩ ܠܗ ܠܡܨܠܐ ܠܗܘܢ ܫܡܥܐ. ܒܗܿܝ ܕܐܠܘ ܢܘܪܐ ܕܐܝܟ ܗܿܝ ܟܡܝܢܐ ܗܘܬ ܒܗ. ܐܝܟܢܐ ܠܐ ܙܕܩ ܗܘܐ ܕܬܘܩܕܝܘܗܝ ܟܕ ܒܗ ܛܫܝܐ. ܠܘ ܠܒܪ ܡܢܗ. ܘܐܝܟܢܐ ܬܘܒ ܠܐ ܡܬܦܪܣܝܐ ܗܘܬ ܗܝ ܗܕܐ ܒܦܣܩܐ. ܘܐܠܘ ܬܘܒ ܢܬܘܦܬܐ ܗܘܬ ܒܠܚܘܕ ܡܬܬܙܝܥܢܘܬܐ ܕܡܢܘ̈ܬܐ ܗܿܢܝܢ ܢܘܪ̈ܢܝܬܐ ܠܘܬ ܒܪܝܘܬܐ ܕܓܘܫ̈ܡܐ ܙܕܩ ܗܘܐ ܕܡܨܥܬܗܘܢ ܝܬܝܪ ܩܪܝܪܬܐ ܦܝܫܐ ܗܘܬ. ܘܗܐ ܠܘܠܝܬܐ ܐܢܟܝܬܐ ܟܠܗܿ ܐܟܚܕܐ ܫܚܢܐ ܒܫܕܝܐ ܘܠܘ ܡܢ ܚܡܝܡܘܬܐ ܐܐܪܝܬܐ ܡܬܦܫܪܐ. ܘܐܠܐ ܙܕܩ ܗܘܐ ܕܟܕ ܫܠܝܐ ܒܐܐܪ ܝܬܝܪܐܝܬ ܦܫܪܐ ܐܝܟ ܕܐܦ ܒܢܘܪܐ. ܐܦܠܐ ܬܘܒ ܡܢ ܩܨ ܢܬܝܦܘܬ ܢܘܪܐ ܡܨܥܬ ܠܘܠܝܬܐ ܗܿܝ ܫܚܢܐ ܡܨܥܬܗܿ. ܒܗܿܝ ܕܢܘܪܐ ܠܘܬ ܚܘܕܪܐ ܠܘ ܠܘܬ ܩܢܛܪܘܢ ܗܘ ܙܘܥܗܿ ܟܝܢܐܝܬ. ܥܠܬܐ ܕܝܢ ܕܬܠܬ ܐܝܬܝܗܿ ܙܠܝܩܐ ܫܡܫܢܝܐ. ܒܕܓܘܢ ܟܪ ܕܥܫܝܢ ܢܘܗܪܐ ܥܫܝܢܐ ܐܦ ܘܚܡܝܡܘܬܐ. ܘܡܬܝܕܥܐ ܗܕܐ ܡܢ ܡܚܙܝܬܐ ܡܘܩܕܢܝܬܐ ܚܠܝܠܬ ܐܣܟܝܡܐ. ܗܿܝ ܐܝܕܐ ܕܡܢ ܟܠܗܘܢ ܣܟ̈ܐ ܥܛܦܝܢ ܙܠܝ̈ܩܐ ܥܠ ܩܢܛܪܘܢ ܕܝܠܗܿ ܟܕ ܠܩܘܒܠܗܿ ܬܗܘܐ ܕܫܡܫܐ. ܒܕܓܘܢ ܡܘܩܕܘ ܡܘܩܕܐ ܗܿܘ ܡܐ ܕܒܡܨܥܬܗܿ ܓܫܦ. ܘܐ̱ܢܫ̈ܝܢ ܡܢ ܣܥܘ ܕܓܘܫ̈ܡܐ ܐܢܘܢ ܩܛܝ̈ܢܐ ܘܚܡܝ̈ܡܐ ܙܠܝ̈ܩܐ ܫܡܫܢ̈ܝܐ ܘܡܛܠ ܗܕܐ ܡܚܡܝܢ ܘܡܬܟܣܣܝܢ ܒܝܕ ܣܓܝ̈ܐܬܐ. ܐܠܘ ܓܝܪ ܓܘܫ̈ܡܐ ܚܡܝ̈ܡܘܬܐ ܡܢ ܫܡܫܐ ܡܨܝܢ ܗܘܘ ܠܡܬܝܠܕܘ.","english":"And also water from the dews is somewhat colder than the marine waters and the ice and the hailstones, and from all the changes of the elements they said: that it is not by a natural motion that the mixture is moved, but by the expulsion of the elementary qualities that are hidden in bodies. And it is fitting that a rod should expel a spark from it, that is, the one that strikes its burning. And the foolishness, however, is not very fitting for it to be compared to that sound, in that if the mountain were like that hidden in it, how would it not be fitting that it should burn it while it is hidden in it, not outside of it? And how again would this not be dissolved in the cleft? And if again the addition were only the motion of those elementary qualities towards the creation of bodies, it would be fitting that through them a colder middle would remain. And behold, the whole lunar sphere is dissolved together by heat, and not by the fiery heat being dissolved. But it would be fitting that when it is at rest in the air, it would be dissolved more, as also in fire. Nor again from the extremity of the density of the mountain in the middle of that sphere does it dissolve through it, in that the mountain is towards the circumference, not towards its center, naturally. The cause, however, of the three is the solar ray, because it is strong, the light is strong, and also the heat. And this is known from the burning mirror, which is devoid of form, that is, the one that from all sides bends the rays towards its own center, so that opposite it is the sun. Because it burns that fire when it breaks in its middle. And the elements from the movement of bodies are hot and cold, solar rays, and because of this they are heated and are covered by many. For if bodies were able to receive heat from the sun, they would be generated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܡܢܝܬܐ","severity":"info","text":"The term ܡܚܡܢܝܬܐ (mḥamʿīṯā) is here rendered 'natural motion', but it can also mean 'natural cause' or 'natural principle'. Bar Hebraeus uses it to contrast with forced or extrinsic motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܦܩܢܝܬܐ","severity":"info","text":"The word ܡܦܩܢܝܬܐ (mpaqʿīṯā) means 'expulsion' or 'ejection'. It is a technical term in Bar Hebraeus's physics for the release of hidden qualities from bodies, distinct from natural motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܚܙܝܬܐ ܡܘܩܕܢܝܬܐ ܚܠܝܠܬ ܐܣܟܝܡܐ","severity":"info","text":"The 'burning mirror devoid of form' (ܡܚܙܝܬܐ ܡܘܩܕܢܝܬܐ ܚܠܝܠܬ ܐܣܟܝܡܐ) refers to a parabolic mirror, a known device in ancient and medieval optics. Bar Hebraeus uses it to illustrate the concentration of solar rays.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the demonstration on elemental change, moving from the example of water and dew to a critique of the view that mixture moves by natural motion, then to the lunar sphere and the solar ray as the cause of heat.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܘܠܝܬܐ ܐܢܟܝܬܐ","severity":"caution","text":"The phrase ܠܘܠܝܬܐ ܐܢܟܝܬܐ (lūlīṯā ʾaḵīṯā) is rendered 'lunar sphere', but the Syriac could also mean 'the whole sphere of the moon' or 'the entire lunar orb'. The exact astronomical model Bar Hebraeus assumes is not fully specified here.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mountain' (ܛܘܪܐ) in the analogy is unclear; it may be a generic example or a specific reference to a known phenomenon.","The phrase 'from the extremity of the density of the mountain' (ܡܢ ܩܨ ܥܬܝܦܘܬ ܛܘܪܐ) is ambiguous: it could mean 'from the edge of the mountain's density' or 'from the extreme density of the mountain'."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܐܦ ܗܘ ܚܡܝܡܐ ܙܕܩ ܗܘܐ ܕܢܗܘܐ ܘܐܝܟܢܐ ܠܐ ܡܩܒܠܢܐ ܕܙܘ̈ܥܐ ܬܪ̈ܝܨܐ ܚܡܝ̈ܡܐ ܐܘ ܩܪܝܪ̈ܐ ܡܨܐ ܕܢܗܘܐ ܗܘ ܗܟܘܬ ܘܠܐ ܡܩܒܠܢܐ ܕܫܪܝܐ ܕܛܝܒܐ ܐܘ ܝܒܝܫܐ. ܐܦܠܐ ܬܘܒ ܟܠ ܗܿܘ ܕܡܚܡ ܚܡܝܡܐ ܙܕܩ ܕܢܗܘܐ ܐܝܟ ܕܐܫܬܘܕܥܬ ܒܡܠܬܐ ܕܡܬܬܙܝܥܢܘܬܐ ܕܠܘ ܚܡܝܡܘܬܐ ܒܝܬܗܿ ܐܝܬܝܗܿ ܘܡܚܡܐ. ܘܠܐ ܕܡܝܪܐ ܐܢ ܓܕܫ̈ܐ ܪ̈ܚܘܡܐ ܡܕܡ ܢܗܘܘܢ ܕܚܕ̈ܕܐ ܕܠܚܕ̈ܕܐ ܢܩܦܝܢ. ܐܘ ܣܢ̈ܐܐ ܕܡܢ ܚܕ̈ܕܐ ܥܪܩܝܢ ܘܡܬܪܚܩܝܢ. ܘܬܘܒ ܐܠܘ ܙܠܝܩܐ ܓܘܫܡܐ ܗܘܐ ܚܡܝܡܐ ܠܐ ܠܘܬ ܩܢܛܪܘܢ. ܐܠܐ ܡܠܘܢ ܠܘܬ ܚܘܕܪܐ ܙܕܩ ܗܘܐ ܕܢܬܬܙܝܥ. ܘܙܕܩ ܗܘܐ ܬܘܒ ܕܡܢ ܓܘܫ̈ܡܐ ܗܠܝܢ ܝܒܝ̈ܫܐ ܝܬܝܪ ܥܫܝܢܐܝܬ ܢܥܛܘܦ ܗܘܐ. ܠܐ ܡܢ ܗܠܝܢ ܪ̈ܛܝܒܐ ܐܝܟ ܡܝ̈ܐ. ܗܘ ܗܟܘܬ ܙܕܩ ܗܘܐ ܕܟܕ ܡܙܕܓܪܐ ܗܘܬ ܟܘܬܐ ܠܘ ܡܫܢܝܘ ܡܫܢܐ ܗܘܐ. ܘܙܕܩ ܗܘܐ ܕܣܘܓܐܬ ܦܘܫܫܗ ܚܣܝܪܘܬܐ ܥܒܕܐ ܗܘܬ ܒܗܿܘ ܕܡܢܗ ܡܬܦܘܫܫ ܗܘܐ. ܘܙܕܩ ܗܘܐ ܕܥܠ ܣܘܪ̈ܛܐ ܬܪ̈ܝܨܐ ܢܚܬ ܗܘܐ ܠܘ ܥܠ ܣܘܪ̈ܛܐ ܡܫܚ̈ܠܦܐ. ܘܙܕܩ ܗܘܐ ܕܡܥܠܢܘܬܐ ܗܿܝ ܕܫܟܝܪܘܬܐ. ܢܚܫܘܢ ܗܘܘ ܗܘ ܘܐܐܪ. ܘܬܢܝܐ ܕܐܢܛܝܦܣܝܣ ܕܢܩܦ̈ܝܬ ܟܠܗܝܢ ܗܠܝܢ ܠܐܢܛܝܦܣܝܣ ܕܩܕܝܡܝ̈ܬܗܝܢ ܡܟܢ̈ܫܢ. ܫܪܝܟܐ ܡܕܝܢ ܕܙܠܝܩܐ ܓܕܫܐ ܡܕܡ ܐܝܬܘܗܝ ܗܿܘ ܕܒܓܘܫ̈ܡܐ ܗܿܘܐ. ܟܕ ܠܩܘܒ̈ܠܝܝ ܣܝܡܐ ܢܗܘܘܢ ܠܘܬ ܢܗܝܪܐ ܙܟܐ ܠܟܠ ܢܗܝܪ̈ܝܢ ܒܢܘܗܪܘ ܒܡܨܥܝܘܬ ܓܘܫܡܐ ܡܕܡ ܨܠܝܠܐ ܕܐܝܟ ܐܐܪ. ܘܒܩܝܛܐ ܡܢ ܡܣܓܐ ܣܓܝܐ ܚܡܝܡܘܬܐ ܒܕ ܢܩܦܐ ܠܣܓܝܐܘܬܗ ܕܢܘܗܪܐ. ܘܢܘܗܪܐ ܡܢ ܣܓܐ ܒܗ. ܒܗܿܝ ܕܒܗ ܠܩܘܒܠܝܘܬ ܣܝܡܐ ܡܪܢܐܝܬ ܗܿܘܝܐ ܒܣܬܘܐ ܡܢ ܡܡܚܠܐ ܒܝܕ ܡܚܝܠܘܬ ܢܘܗܪܐ ܥܠܬܗܿ. ܗܿܘ ܕܐܦ ܗܘ ܡܢ ܩܨ ܡܨܛܠܝܢܘܬܗ ܕܢܗܝܪܐ ܡܢ ܣܘܪܛܐ ܗܿܘ ܕܒܗ ܡܪܢܐܝܬ ܗܘܝܐ ܠܩܘܒܠܝܘܬ ܣܝܡܐ ܡܡܚܠ.","english":"And also the hot should have been cold, and in such a way that it is not receptive of the straight motions, whether hot or cold, that it could be cold in that manner, nor receptive of the dissolution of the temperate or the dry. Nor again should everything that heats the hot have been cold, as was demonstrated in the discourse on the motion of non-heat, which is within it and heats. And not even the moderate or the violent occurrences, something that happens to each other, that they adhere to each other, or the repulsions that flee from each other and are separated. And again, if a hot body were volatile, it would not move toward the center, but rather toward the circumference it should have moved. And it should have been, again, that from these bodies, the dry ones would be more strongly bent, not from the moist ones like water. In that way, it should have been that when the nature was hindered, it would not have been moved by motion. And it should have been that the multitude of its dissipation would have caused deficiency in that from which it was dissipated. And it should have been that it would descend along straight lines, not along changing lines. And it should have been that the entrance, which is of drunkenness, would have been considered the same as air. And the error of the hypothesis that all these adherences contradict the hypothesis of their predecessors. The remainder, then, of the volatile occurrence, something that is in bodies, when the opposites are placed toward the bright, which conquers all its brightness by its light through the medium of a body, something dense like air. And in summer, from the increase of much heat, when it adheres to the abundance of light. And light increases with it. In that which, in it, the opposition of the placed is naturally occurring in winter, from weakening through the weakness of light, its cause. That which also, from the end of the shortening of the bright, from that line in which it naturally occurs for the opposition of the placed, weakens.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that if heat were a body, it would move toward the circumference, not the center, and that dry bodies would bend more strongly than moist ones, contradicting observed behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܬܙܝܥܢܘܬܐ","severity":"info","text":"The term ܡܬܬܙܝܥܢܘܬܐ (mettazyaʿanutā) means 'motion' or 'self-motion', here specifically 'motion of non-heat', indicating a technical distinction in Bar Hebraeus's physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'hypothesis of their predecessors' (ܐܢܛܝܦܣܝܣ ܕܩܕܝܡܝ̈ܬܗܝܢ) likely alludes to Aristotelian or earlier Syriac natural philosophical theories about elemental motion and qualities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of conditional arguments (each beginning with ܙܕܩ ܗܘܐ, 'it should have been') that systematically refute alternative physical models, building toward a conclusion about the nature of heat and motion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'entrance, which is of drunkenness' (ܡܥܠܢܘܬܐ ܕܫܟܝܪܘܬܐ) is obscure; it may be a textual corruption or a rare metaphor for a physical process, and the intended sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'entrance of drunkenness' is ambiguous; it may refer to a physical influx or a metaphorical state, and the reading taken is literal.","The identity of 'the bright' (ܢܗܝܪܐ) is unclear; it could be a celestial body or a philosophical principle."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܢܘܗܪܐ: ܘܐܣܛܘܟ̈ܣܐ ܡܢ ܗܿܠܝܢ ܡܫܥܒ̈ܕܐ ܡܕܡ ܐܝܬܝܗܘܢ ܕܫܡܝ̈ܢܐ. ܡܠܘܢ ܕܝܢ ܕܢܗܝܪ̈ܐ ܗܿܢܘܢ ܪܘܪ̈ܒܐ ܟܕ ܣܒܝܣܐܝܬ ܡܢܗܘܢ ܡܬܬܥܒܕܝܢ ܐܝܟ ܕܡܬܚܙܝܐ ܒܡܬܓܠܠܢܘܬ ܝܡ̈ܡܐ ܘܫܦܝܥܘܬ ܢܒ̈ܥܐ ܘܡܬܒܫܠܢܘܬ ܦܐܪ̈ܐ. ܘܪ̈ܕܝܐ ܕܕܡܐ ܢܡܘܣ̈ܝܐ. ܘܒܘܚܪ̈ܢܐ ܟܘܪ̈ܗܢܝܐ ܘܡܠܝܘܬ ܒܢ̈ܬܐ ܘܡܘܚ̈ܐ. ܘܡܬܝܕܥܐ ܬܘܒ ܕܚܡܝܡܘܬܐ ܠܘ ܡܢܗ ܗܝ ܕܫܡܫܐ ܡܢ ܗܿܝ ܕܐܠܘ ܡܢܗ ܗܘܬ. ܙܕܩ ܗܘܐ ܕܠܗ̈ܓܐ ܗܿܢܘܢ ܥ̈ܠܝܐ ܕܩܪܝܒܝܢ ܠܗ ܝܬܝܪ ܚܡܝ̈ܡܐ ܡܢ ܗܠܝܢ ܕܥܠ ܐܪܥܐ ܗܿܘܝܢ ܗܘܘ. ܘܗܐ ܠܘ ܗܟܢܐ. ܢܘܗܪܐ ܕܥܠ ܡܢܝܘܬ ܡܘܙܓܐ\nܠܡܕܥ ܐܠܨܐ ܕܓܘܫ̈ܡܐ ܒܡܬܡܙܓܢܘ̈ܬܗܘܢ ܠܘ ܡܒܛܠ ܒܛܠܝܢ ܚܝ̈ܠܝܗܘܢ. ܘܐܠܐ ܠܘ ܡܘܙܓܐ ܗܘܐ ܗܘ ܕܡܫܬܡܫ ܐܠܐ ܡܠܘܢ ܗܘܝܐ ܘܚܘܒܠܐ. ܘܡܘܙܓܐ ܡܢ ܐܝܬܘܗܝ ܐܝܢܝܘܬܐ ܡܡܨܥܬܐ ܕܡܢ ܐܝܢܝ̈ܘܬ ܦܫܝ̈ܛܐ ܕܡܬܟܢܫܝܢ ܘܡܙܥܪ̈ܢ ܠܗܘܢ ܡܢܘ̈ܬܐ ܗܘܝܐ. ܘܟܕ ܥܒܘ̈ܕܬܐ ܘܚܫܘ̈ܫܬܐ ܡܢ ܩܨ ܣܩܘܒܠܝܘܬܗܝܢ ܒܝܢܬܗܝܢ ܡܫܬܡܫܐ ܗܝ ܗܕܐ ܐܝܢܝܘܬܐ ܕܡܝܬ ܒܟܠܗܝܢ ܡܢܘ̈ܬܐ ܡܬܬܟܝܢܐ. ܘܟܠ ܚܕ ܡܢ ܐܣܛܘܟ̈ܣܐ ܥܒܕ ܡܢ ܒܨܘܪܬܗ ܟܝܢܝܬܐ. ܚܐܫ ܕܝܢ ܒܗܘܠܐ ܕܝܠܗ ܒܗܿܝ ܕܥܒܘܕܘܬܐ ܘܚܫܘܫܘܬܐ ܟܕ ܡܫܚ̈ܠܦܢ ܠܐ ܡܨ̈ܝܢ ܕܒܚܕ ܘܗܘ ܟܕ ܗܘ ܐܟܚܕܐ ܢܬܟܢ̈ܫܢ ܐܝܟ ܣܝܦܐ ܕܦܣܩ ܡܢ ܒܚܘܪܦܗ. ܩܗܐ ܕܝܢ ܒܦܪܙܠܗ. ܘܡܪܟܒܐ ܕܡܢ ܐܣܛܘ̈ܟܣܐ. ܐܘ ܒܡܘܙܓܐ ܕܡܥܒܕ ܐܝܟ ܡܚܡܢܘܬܐ ܕܗܿܘ ܕܚܡܝܡܘܬܐ ܥܠܘܗܝ ܥܠܒܐ. ܘܠܗܿ ܠܡܥܒܕܢܘܬܐ ܗܕܐ ܒܐܝܢܝܘܬܐ ܟܢܝܘܗܿ ܐܘ ܒܚܝܠܐ ܐ̱ܚܪܢܐ ܕܠܡܘܙܓܐ ܢܩܦ. ܘܗܝ ܡܥܒܕܢܘܬܐ ܕܐܝܟ ܗܕܐ. ܐܢ ܚܕܢܝܬ ܙܢܐ ܗܝ ܕܝܠܝܬܐ ܡܬܟܢܝܐ ܐܝܟ ܢܬܘܦܘܬ ܡܓܢܛܝܣ ܠܦܪܙܠܐ. ܐܘ ܡܚܒܠܢܘܬ ܡܕܡ ܡܢ ܙܗܪ̈ܐ ܠܦܓܪ̈ܐ ܕܚܝܘܬܐ.","english":"And the elements from these are subject to something of the heavens. But that the luminaries are great, while from them things are produced slowly, as is seen in the rolling of the seas, the abundance of fruits, the ripening of fruits, the pulses of the blood in the arteries, the fevers of diseases, the fullness of houses and brains. And it is also known that heat is not from the sun as if it were from it. It would be fitting that the higher regions near it be hotter than those on earth. But it is not so.\n\nEvidence concerning the nature of mixture: For the knowledge of the essence of bodies, their mixture does not nullify their powers. And if it were not mixture, it would be not use but destruction and corruption. And mixture is an intermediate essence from simple essences that are opposed and diminish the qualities that occur. And when actions and passions from the extremes of their opposition are used in their time, this essence, which is dead in all occurring qualities, is established. And each of the elements acts according to its natural form. But it suffers in its own matter in that action and passion, while being changed, they are not able to be together at the same time, as a sword that cuts by its sharpness. But it is hard by its iron. And a compound of elements, or a mixture that acts like the heating of that which heat overcomes. And for this action, in its essence or by another power that adheres to the mixture, it is an action like this. If it is a single, small, proper quality established like the attraction of a magnet to iron, or the corruption of something by rays to the bodies of animals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܙܓܐ","severity":"info","text":"The Syriac term mawzgā (ܡܘܙܓܐ) denotes 'mixture' in the sense of a balanced blend of elements, distinct from mere juxtaposition or corruption. Bar Hebraeus uses it to describe an intermediate essence formed from opposing simple essences.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that the heat of the sun is not directly transmitted as heat; higher regions near the sun are not hotter than those on earth, contradicting a natural expectation. This serves as evidence for a more complex theory of mixture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The analogy of a sword—cutting by sharpness but hard by iron—illustrates how elements act according to their natural form while suffering in their own matter. This reflects Aristotelian hylomorphism adapted in Syriac philosophical tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The example of a magnet attracting iron (ܡܓܢܛܝܣ ܠܦܪܙܠܐ) parallels discussions in Syriac translations of Aristotle's De Anima and in the works of Sergius of Reshaina, where magnetic attraction is used to explain non-contact causation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a larger argument on the nature of mixture (ܡܘܙܓܐ) in Book 2 of the Treatise of Treatises. It follows a refutation of direct heat transfer from the sun and precedes a discussion of elemental interaction.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several hapax legomena and uncertain readings, e.g., ܡܬܓܠܠܢܘܬ (possibly 'rolling' or 'agitation') and ܫܦܝܥܘܬ (likely 'abundance'). The English draft smooths over some ambiguities in the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܬܓܠܠܢܘܬ ܝܡ̈ܡܐ could mean 'rolling of the seas' or 'agitation of the seas'; the English draft takes the former. The term ܡܘܙܓܐ is consistently rendered 'mixture' but may also imply 'temperament' in a medical context."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܘܐܠܘ ܒܡܘܙܓܐ ܗܘܬ ܡܥܒܕܢܘܬܐ ܕܐܝܟ ܗܕܐ ܙܕܩ ܗܘܐ ܕܦܫܝܛܐ ܡܫܡܠܝ ܐܝܢܝܘܬܐ ܐܝܕܐ ܕܠܐ ܥܕܟܝܠ ܐܫܬܗܝܬ ܒܚܘܠܛܢ ܣܩܘܒܠܝܐ ܝܬܝܪ ܢܥܒܕ ܗܘܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܐܢܕܝܢ ܡܫܚܠܦܬ ܙܢ̈ܝܐ ܗܝ ܚܝܠܐ ܢܦܫܢܝܐ ܡܬܩܪܝܐ. ܘܐܝܬ ܐܡܬܝ ܕܐܘܡܢܘܬܐ ܬܬܛܟܢ ܠܘܬ ܫܟܝܚܘܬ ܕܝܠܝ̈ܬܐ ܡܕܡ. ܐܟܙܢܐ ܕܒܐܟܣܘܡܠܝ. ܘܫܘܝܘܬ ܡܢܘ̈ܬܐ ܠܘ ܐܢܢܩܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܠܘܬ ܗܘܝܐ ܕܡܘܙܓܐ. ܒܗܿܝ ܕܐܝܬ ܐܡܬܝ ܕܗܿܘ ܕܒܨܝܪ ܥܠܒ ܛܒ ܠܗܿܘ ܕܝܬܝܪ ܒܡܘܙܓܐ. ܗܐ ܓܝܪ ܐܘܡܢ̈ܝܐ ܒܡܢܬܐ ܒܨܝܪܬܐ ܡܢ ܙܪܢܝܟܐ ܕܡܚܘܪ ܗܿܘ ܐܝܢܐ ܕܒܓܡܝܪܘ ܩܛܝܪ ܒܐܢܟܐ ܕܡܟܠܫ ܡܢܬܐ ܕܪܒܐ ܡܢ ܢܚܫܐ ܡܚܘܪܝܢ. ܘܟܕ ܐܡܪܝܢܢ ܡܘܙܓܐ ܡܡܫܚܐ ܠܘ ܡܡܫܚܐ ܡܪܢܝܐ ܒܥܝܢܢ. ܒܗܿܝ ܕܡܢ ܗܠܝܢ ܗܘ ܕܠܐ ܡܨܝܢ ܗܘ ܠܡܗܘܐ. ܐܝܟ ܕܡܬܚܘܝܐ ܐܠܐ ܠܦܘܬ ܗܿܘ ܡܐ ܕܬܒܥ ܟܝܢܗ ܕܡܪܟܒܐ. ܡܚܘܝܢܘܬܐ: ܡܡܙܓܐ ܡܢ ܡܪܢܝܐ ܐܢ ܢܫܦ ܕܐܝܬܘܗܝ ܐܘ ܡܟܢ ܠܡܗܘܐ ܠܐ ܙܕܩ ܕܒܚܕ ܡܢ ܐܬܪ̈ܘܬܐ ܕܦܫܝ̈ܛܐ ܝܬܝܪ ܡܢ ܕܒܗܿܘ ܐ̱ܚܪܢܐ ܢܗܘܐ ܒܕ ܠܝܬ ܥܠܘܒܘܬܐ ܕܠܘܬ ܗܿܘ ܢܓܕܐ ܠܗ. ܘܐܠܐ ܠܘ ܡܡܫܚܐ ܗܘܐ ܡܪܢܝܐ. ܫܪܝܟܐ ܡܕܝܢ ܕܐܘ ܒܟܠܗܘܢ ܐܟܚܕܐ ܢܫܬܟܚ ܐܘ ܒܠܐ ܚܕ ܡܢܗܘܢ. ܘܬܪ̈ܬܝܗܝܢ ܫܟܝܪ̈ܢ. ܡܕܝܢ ܘܠܐ ܣܟ ܐܝܬܘܗܝ ܗܿܘ ܕܐܝܟ ܗܢܐ. ܐܠܐ ܥܒܕܐ ܗܘ ܒܠܚܘܕ ܕܡܚܫܒܬܐ. ܢܘܗܪܐ: ܘܒܡܘܙܓܐ ܡܢ ܡܢ ܐܢܢܩܝ ܕܡܙܕܥܪ̈ܢ ܡܢܘ̈ܬܐ. ܐܝܟܢܐ ܕܣܘܓܐܐ ܕܟܠܚܕܐ ܡܢܗܝܢ ܒܣܘܓܐܐ ܕܗܿܝ ܐ̱ܚܪܬܐ ܢܦܓܥ. ܘܗܟܢܐ ܥܒܘܕܘܬܐ ܘܚܫܘܫܘܬܐ ܡܫܡܠܝܐܝܬ ܢܫܬܡ̈ܫܢ. ܓܘܫ̈ܡܐ ܡܢ ܩܫ̈ܝܐ ܠܘ ܗܟܢܐ ܣܓܝܐܬ ܦܓ̈ܥܢ ܡܢܘ̈ܬܗܘܢ ܒܚܕ̈ܕܐ. ܐܟܡܐ ܕܗܠܝܢ ܐܫܝ̈ܕܐ ܕܐܝܟ ܡܝ̈ܐ ܟܐܢܐܝܬ ܡܕܝܢ ܠܘܬ ܫܛܝܚ̈ܘܬܐ ܘܡܣܬܢܩ ܡܘܙܓܐ ܣܓܝ̈ܐܬܐ.","english":"And if the operation of this kind were by mixture, it would be fitting that the simple elements be completed by a hand that had not yet been mixed with opposing elements, and would produce more. But behold, it is not so. Therefore, the power of the rays is changeable, and is called natural. And there is a time when the elements are found together with the presence of something of the qualities, as in the example. And the equality of the elements is not something accidental to the being of the mixture, in that there is a time when the lesser overcomes the greater in the mixture. For behold, the elements, with a lesser measure from the seed of the one who is more, that element which is completely bound in the place where the greater measure from the other is hindered. And when they say mixture, they ask whether it is possible or not possible for the ruler, in that from these, that which cannot be, as is shown, except according to that which follows the nature of the composition. Demonstration: A mixture with the ruler, whether it is possible that it is or becomes, it is not fitting that in one of the simple places it is more than in the other, since there is no excess towards that which is added to it. And if not, the ruler would not be possible. The remainder, therefore, is that either it is found in all of them together, or in none of them. And both are absurd. Therefore, that which is like this does not exist at all, but it is only a work of thought. And light: And in a mixture with each of the small elements, as the multitude of each of them meets with the multitude of the other. And thus operations and affections are completely used. Bodies from hard ones do not have such frequent meetings of their elements with each other, as these spirits which are like water, gently, therefore, towards the expanses, and many mixtures are restrained.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܙܓܐ (mawzgā)","severity":"info","text":"The Syriac term mawzgā, here translated 'mixture', is a technical term in Bar Hebraeus's natural philosophy, denoting a composite of elements or qualities, distinct from mere juxtaposition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܢܝܐ (mārūyā)","severity":"info","text":"The term mārūyā, rendered 'ruler', likely refers to a governing principle or dominant element in the mixture, a concept central to Bar Hebraeus's argument against simple mixture theories.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a dialectical argument: first a hypothetical (if mixture were as described), then a refutation (but it is not so), followed by a demonstration and a conclusion that the proposed entity is a mere thought-construct.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Hebraeus engages with Aristotelian and Stoic theories of mixture (krasis) and element theory, common in Syriac philosophical compendia, arguing against a simple blending of opposites.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or rare terms (e.g., ܐܢܢܩܝܬܐ, ܡܙܕܥܪ̈ܢ) whose precise meaning in this context is uncertain; the translation 'accidental' and 'small elements' is tentative.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ruler' (mārūyā) in the mixture is not fully specified—whether a physical element, a cosmic principle, or a logical construct.","The phrase 'simple places' (ܐܬܪ̈ܘܬܐ ܕܦܫܝ̈ܛܐ) may refer to elemental locations or abstract categories; the text does not clarify."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܢܘܗܪܐ: ܟܠ ܚܕܐ ܓܝܪ ܡܢ ܚܡܝܡܘܬܐ ܐܘ ܩܪܝܪܘܬܐ ܟܕ ܥܫܢܐ ܒܒܪܝܘܬܗ ܕܓܘܫܡܐ ܡܥܫܢ ܥܫܢܐ ܣܩܘܒܠܝܘܬܗܿ ܒܓܘܝܘܬܗܿ. ܘܐܪܥܐ ܡܢ ܚܡܝܡܬ ܥܘ̈ܒܐ ܗܝ ܒܣܬܘܐ. ܠܘ ܡܛܠ ܗܿܝ ܕܡܥܪܩ ܥܪܩܐ ܚܡܝܡܘܬܐ ܡܢ ܩܪܝܪܘܬܐ ܕܥܠ ܫܛܝܚܘܬܗܿ ܐܫܬܠܛܬ. ܒܗܿܝ ܕܥܠ ܓܕܫ̈ܐ ܫܘܢܝܐ ܠܐ ܡܟܢ ܠܡܬܩܛܪܓܘ. ܐܠܐ ܡܛܠ ܗܿܝ ܕܚܡܝܡܘܬܐ ܗܿܝ ܕܡܠܝܐ ܗܘܬ ܠܡܚܡܘ ܒܪܝܬܗܿ ܐܟܚܕ ܘܓܘܝܘܬܗܿ. ܟܕ ܩܪܝܪܘܬܐ ܥܠ ܫܛܝܚܘܬܗܿ ܐܫܬܠܛܬ ܡܥܫܢ ܥܫܢܬ ܠܓܘ. ܒܗܿܝ ܕܟܠ ܡܥܒܕܢܐ ܟܝܢܝܐ ܟܡܐ ܕܡܬܬܥܒܕܢܗ ܒܨܝܪ ܝܬܝܪ ܚܝܠܬܢܐ ܙܕܩ ܕܬܗܘܐ ܡܥܒܕܢܘܬܗ ܐܝܟ ܕܐܦ ܢܘܪܐ ܡܕܡ ܗܿܝ ܐܝܕܐ ܕܠܡܫܟܢܐ ܕܙܥܘܪ ܥܫܝܢܐܝܬ ܐܝܬ ܠܗܿ ܕܬܚܡ ܛܒ ܡܢ ܕܠܗܿܘ ܕܦܬܐ ܘܪܘܝܚ. ܢܘܗܪܐ ܥܠ ܗܠܝܢ ܕܠܥܠ ܒܐܐܪ ܡܬܟܝܢܝܢ\nܚܡܝܡܘܬܐ ܡܢ ܓܝܪ ܙܠܝܩܢܝܬܐ. ܐܘ ܗܿܝ ܐܣܛܘܟܣܢܝܬܐ. ܟܕ ܡܦܘܫܫܢܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܘܡܣܠܩܢܝܬܐ ܗܿܘ ܡܐ ܕܡܢ ܪ̈ܛܝܒܐ ܡܦܘܫܫܐ ܥܛܪܐ ܡܬܩܪܐ. ܗܿܘ ܕܝܢ ܕܡܢ ܝܒܝ̈ܫܐ ܬܢܢܐ. ܘܐܦܢ ܠܘ ܐܘܟܡܐ ܢܗܘܐ. ܘܣܘܠܩܗ ܡܢ ܕܝܒܝܫܐ. ܝܬܝܪ ܚܐܦܢܝܐ ܗܘ. ܡܢ ܩܨ ܥܘܫܢܐ ܕܩܛܝܢܘܬܗ. ܘܡܢ ܥܛܪܐ ܡܢ ܗܿܘ ܡܢ ܩܠܝܠܐ ܐܝܬܘܗܝ. ܟܐܡܬ ܠܐ ܚܒܝܟ ܒܐܪܥܢܝܘܬܐ. ܗܿܘ ܕܝܢ ܝܩܝܪܐ. ܘܥܛܪܐ ܡܢ ܩܠܝܠܐ ܟܕ ܠܘܬ ܡܕܝܪܐ ܗܿܘ ܩܪܝܪܐ ܡܬܡܛܐ ܡܬܠܒܕ ܘܩܛܪ ܘܥܢܢܐ ܡܢܗ ܗܘܝܐ ܕܚܒܠܐ ܘܝܠܕܐ ܐܘܟܝܬ ܡܚܬܐ ܡܛܪܐ. ܘܐܢܗܘ ܡܢ ܕܩܪܝܪܘܬܐ ܕܛܒ ܬܩܝܦܐ ܥܠܝܗܿ ܕܥܢܢܐ ܬܫܬܠܛ ܡܢ ܩܕܡ ܕܫܪܝܐ ܘܢܚܬܐ ܡܛܪܐ. ܒܕܡܘܬ ܥܡܪ ܟܘܒܐ ܕܚܛܝܪ ܢܚܬܐ ܗܿܘ ܕܬܠܓܐ ܡܬܩܪܐ. ܐܢܕܝܢ ܒܬܪ ܕܡܫܪܝܐ ܕܬܚܘܬ ܡܛܪܐ. ܟܕ ܒܐܣܟܝܡ ܛܘ̈ܦܐ ܡܣܬܟܡܐ. ܬܥܠܘܒ ܥܠܝܗܿ ܩܪܝܪܘܬܐ ܕܐܝܟ ܗܿܝ.","english":"Demonstration: For each one, whether of heat or cold, when it acts in the nature of the body, it acts against its opposite in its depth. And the earth is hot in its hollows in winter. Not because heat flees from the cold that has prevailed over its surface, since on uniform bodies it is not fitting to argue. But because that heat which was sufficient to warm its nature together and its depth, while cold prevailed over its surface, acted and made it contract inward. For every natural agent, as it is acted upon, the more powerful it is, the more its action ought to be such that even a small hand, which is not able to do much, is stronger than a broad and spacious one. Demonstration concerning these things above in the air is natural.\n\nHeat, then, from the fiery element, or that elemental one, when it is something rarefied and volatile, when it is rarefied with moist things, it is called vapor; but that with dry things, smoke. And also not blackness occurs. And its ascent from dry things is more violent. From the end of the action of its cutting, and from vapor, from that which is slight, it is said not to be mixed with earthiness. But that which is heavy, and vapor from slight, when with the air it is cold, it is brought together, condensed, and bound, and smoke from it becomes of destruction and generation, likewise rain and snow. And these from cold that is very strong over the smoke prevail before it dissolves and rain falls. In the manner of a cloud of hail, that which is called snow falls. Then after the beginning of rain beneath, when in the form of drops it is formed, cold prevails over it as that.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that heat and cold act within a body against their opposite, using the example of earth being hot in its hollows during winter because heat contracts inward when cold prevails on the surface.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܫܢܐ (ʿeššāṯā)","severity":"info","text":"The Syriac term ܥܫܢܐ (ʿeššāṯā) means 'action' or 'operation', here used for the natural agent's effect; it is distinct from ܥܫܢܐ (ʿeššāṯā) as 'fire' in other contexts.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܦܘܫܫܢܝܬܐ (mpawššāʿīṯā)","severity":"info","text":"The word ܡܦܘܫܫܢܝܬܐ (mpawššāʿīṯā) means 'rarefied' or 'diffused', describing the state of heat when it becomes vapor or smoke; it contrasts with ܡܣܠܩܢܝܬܐ (msalqāʿīṯā) 'volatile'.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Hebraeus draws on Aristotelian natural philosophy, particularly the theory of elemental qualities (hot, cold, moist, dry) and their interactions, as seen in works like the Meteorology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer argument about the nature of heat and cold, following a previous section on mixture and elemental change; it transitions from general principles to specific meteorological phenomena.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is somewhat ambiguous: 'ܘܐܦܢ ܠܘ ܐܘܟܡܐ ܢܗܘܐ' may be read as 'and also not blackness occurs' or 'and also not blackness becomes', possibly a scribal error or ellipsis.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܐܦܢ ܠܘ ܐܘܟܡܐ ܢܗܘܐ' is unclear: it may mean 'and also no blackness occurs' or be a corruption; the reading taken is 'and also not blackness occurs'.","The reference to 'a small hand' (ܐܝܕܐ ܕܠܡܫܟܢܐ ܕܙܥܘܪ) is metaphorical and its precise referent is uncertain."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ܐܝܛܐ ܚܡܝܡܘܬܐ ܒܗܿ ܬܦܓܥ\nܩܪܝܪܘܬܐ ܗܿܝ ܕܒܥܘܡ̈ܩܝ ܛܘܦܐ ܟܡܢܐ ܘܡܩܛܪܐ ܠܗܝܢ ܘܡܚܬܐ ܒܐܣܟܣܡܐ ܗܿܘ ܕܒܪܕܐ ܡܬܩܪܐ. ܐܟܡܐ ܕܒܬܕܐܐ ܘܬܫܪܝܢ ܙܘܝ̈ܬܗܝܢ ܕܝܢ ܡܣܬܪ̈ܚܢ. ܡܢ ܩܨ ܚܡܝܡܘܬܐ ܕܡܢ ܡܬܬܙܝܥܢܘܬܐ ܗܿܝ ܐܝܕܐ ܕܡܕܝܒܐ ܠܗܘܢ ܘܡܓܠܓܠܐ. ܘܥܛܪ̈ܐ ܡܢ ܗܿܢܘܢ ܝܩܝܪ̈ܐ ܐܢ ܩܪܝܪܘܬܐ ܡܕܡ ܒܗܘܢ ܬܦܓܥ ܡܢ ܩܕܡ ܕܢܬܥܠܘܢ ܛܠܐ ܢܚܬܝܢ. ܘܐܢܗܘ ܕܬܩܝܦܬܐ ܬܗܘܐ ܩܪܝܪܘܬܐ ܗܿܝ ܒܕܡܘܬ ܬܠܓܐ ܕܪܩܝܩ ܡܚܬܐ ܠܗܘܢ ܥܛܪ̈ܐ ܗܠܝܢ. ܘܡܢ ܫܪܟܢܐ ܕܒܐܐܪ ܦܐܫ ܥܪܦܠܐ ܗܘܝܐ. ܘܥܛܪ̈ܐ ܡܢ ܠܒܝ̈ܕܐ ܗܿܢܘܢ ܕܩܪܝܒܝܢ ܠܐܪܥܐ ܡܦܠܗܕܐܝܬ ܚܪܨܦܬܐ ܐܘ ܩܪܨܢܝܬܐ ܡܬܩܪܝܢ. ܘܥܛܪܐ ܡܢ ܟܡܐ ܕܝܬܝܪ ܩܛܝܢܐ ܢܗܘܐ. ܗܢܐ ܟܠܗ ܕܠܝܠܐܝܬ ܩܛܪ ܐܝܟ ܕܡܬܚܙܝܐ ܒܒܠܐܢ̈ܐܣ ܗܿܢܝܢ ܕܒܝܕ ܩܪܝܪܘܬܐ ܒܨܝܪܬܐ ܕܡܢ ܢܩܒܐ ܡܕܡ ܥܐܠܐ ܡܬܠܒܕܝܢ ܥܛܪ̈ܝܗܘܢ ܘܥܡܛܢ̈ܝܐ ܥܪ̈ܡܢܝܐ ܒܓܘܗܘܢ ܡܩܝܡܝܢ ܥܕܡܐ ܠܗܿܝ ܕܐܦ ܛܘ̈ܦܐ ܢܚ̈ܬܢ ܡܛܪ̈ܢܝܬܐ. ܘܐܝܟ ܕܒܣܘܓܐܐ ܒܐܬܪ̈ܘܬܐ ܚܡܝ̈ܡܐ ܡܪܬܚܝܢ ܠܡܝ̈ܐ. ܐܝܛܐ ܡܩܘܪܪܝܢ. ܒܗܿܝ ܕܗܟܢܐ ܝܬܝܪ ܩܪܝܪ̈ܐ ܡܟܢܝܢ ܠܡܗܘܐ. ܗܘ̈ܝܢ ܕܝܢ ܬܘܒ ܥܢܢ̈ܐ ܠܘ ܒܠܚܘܕ ܕܡܢ ܣܘܓܐܬ ܥܛܪ̈ܐ. ܐܠܐ ܘܡܢ ܐܐܪ ܗܿܘ ܕܡܢ ܥܘܙܐ ܕܩܪܝܪܘܬܐ ܡܬܠܒܕ ܘܡܢ ܐܐܪ ܡܢ ܬܠܝܠܐ ܘܥܢܢ̈ܐ ܪ̈ܩܝܩܬܐ ܩܫܬܐ ܡܦܬܟܬ ܓܘ̈ܢܐ ܡܬܚܙܝܐ. ܘܗܕܐ ܡܢ ܗܘܝܐ ܡܢ ܥܛܘܦܝܐ ܕܙܠܝܩ̈ܝ ܫܡܫܐ ܥܠ ܐܐܪ ܗܿܘ ܕܒܝܕ ܥܛܪܐ ܐܬܬܠܠ. ܘܗܝ ܗܕܐ ܠܘ ܡܫܡܠܝܬ ܚܘܕܪܐ ܗܘܝܐ. ܒܗܿܝ ܕܐܠܘ ܐܫܬܡܠܝ ܠܗ ܚܘܕܪܐ ܡܢܬܐ ܡܢܗܿ ܬܚܝܬ ܐܪܥܐ ܢܦܠܐ ܗܘܬ. ܘܗܝ ܗܕܐ ܠܘ ܣܓܝ ܡܥܕܐ ܕܬܗܘܐ. ܘܫܡܫܐ ܒܡܨܥܬ ܫܡܝܐ. ܘܐܢ ܗܘܬ ܟܒܪ ܒܚܘܕܪܐ ܕܛܒ ܙܥܘܪ. ܘܗܿܘ ܕܒܗܿ ܡܨܕ ܡܢ ܐܢܢܩܝ ܕܫܡܫܐ ܒܣܬܪ ܪܫܗ ܢܗܘܐ. ܒܗܿܝ ܕܐܝܟ ܦܘܠܘܣ ܡܕܡ ܠܗܿ ܐܝܬܘܗܝ.","english":"and the heat meets the cold that is in the depths of the flood, and it boils and condenses into a vapor, and descends in the form that is called hail. As their angles are sharpened and extended, the heat from that motion, which is the hand that drives and turns them, and the vapors from those that are heavy, or the cold, something meets them before the dew and the rain descend. And if the cold were strong, in the manner of snow, it would descend thinly upon those vapors. And from the remainder that is left in the air, mist is formed. And the vapors from those that are near the earth are called, in a terrifying manner, hail or frost. And the vapor, as it is more condensed, becomes. This entire nocturnal condensation, as is seen in the bubbles that by the cold, from the smallness of the drop, something enters and their vapors are thickened, and they raise up watery blisters within themselves until even the floods and rains below. And as in many hot regions waters boil, so they are cooled. In that they thus become more cold and are made to be. There are also clouds, not only from the multitude of vapors, but also from the air that is thickened by the power of the cold, and from the air from the shadow and the thin clouds, a hard crust appears on the bodies. And this occurs from the reflection of the sun's rays upon the air that is shadowed by the cloud. And this does not complete a full circle, because if the circle were completed, the earth would fall beneath it. And this does not happen often. And the sun is in the middle of the sky. And if it were, it would be in a very small circle. And that which is in it, from the apex of the sun behind its head, would be, because as Paul says, something is its.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܛܪ̈ܐ","severity":"info","text":"The Syriac ܥܛܪ̈ܐ (ʿaṭrē) is rendered as 'vapors' in the English draft, but can also mean 'exhalations' or 'fumes' in natural-philosophical contexts. Bar Hebraeus uses it to denote atmospheric moisture that condenses into various forms.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܠܐܥ̈ܐܣ","severity":"info","text":"The word ܒܠܐܥ̈ܐܣ (blāʿēs) is a Greek loanword (βλᾶξ, 'bubble' or 'blister') and appears in Syriac scientific texts. Bar Hebraeus uses it to describe the formation of hailstones through a process analogous to bubble formation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܣ","severity":"info","text":"The reference to Paul (ܦܘܠܘܣ) likely alludes to a cosmological or meteorological remark attributed to the apostle, though no specific verse is cited. This may reflect a tradition of Paul as a source of natural knowledge in Syriac literature.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Hebraeus draws on Aristotelian meteorology, particularly the theory that heat and cold interact to produce precipitation. The description of hail forming from condensed vapor and the role of cold in thickening air mirrors the Peripatetic tradition transmitted through Syriac intermediaries.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of meteorological processes begun in the previous section. It moves from the interaction of heat and cold in the depths to the formation of hail, mist, and clouds, ending with a reference to Paul that may introduce a theological or doxological conclusion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as Paul says' (ܐܝܟ ܦܘܠܘܣ) is ambiguous: it may refer to a specific Pauline epistle or to a pseudepigraphical work attributed to Paul. The exact source is not identified in the text.","The final clause 'something is its' (ܡܕܡ ܠܗܿ ܐܝܬܘܗܝ) is elliptical; the referent of 'its' is unclear, possibly the sun or the circle mentioned earlier."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ܒܕܓܘܢ ܡܢ ܩܕܡ ܡܨܛܠܝܢܘܬܐ ܒܡܥܪܒܐ ܗܝ ܗܕܐ ܡܬܚܙܝܐ. ܒܬܪܗܿ ܕܝܢ ܒܡܕܢܚܐ. ܟܐܡܬ ܒܓܒܐ ܕܕܠܩܘܒܠܝ ܠܫܡܫܐ. ܗܘ ܗܟܘܬ ܘܚܘܓܬܐ ܓܝܓܠܐ ܡܕܡ ܐܝܬܝܗܿ ܕܚܕܝܪܐ ܠܣܗܪܐ. ܗܿܘܝܐ ܕܝܢ ܟܕ ܐܐܪ ܕܚܕܝܪ ܠܗ ܬܠܝܠܐ ܡܕܡ ܢܗܘܐ ܘܣܩܝܠܐ ܕܡܘܬ ܡܚܙܝܬܐ. ܒܕܓܘܢ ܟܕ ܥܠܘܗܝ ܢܦܠ ܙܗܪܐ ܕܢܨܝܚܘܬܗ ܕܢܗܝܪܐ ܗܝ ܨܘܪܬܗ ܚܘܕܪܢܝܬ ܐܣܟܝܡܐ ܡܬܚܙܝܐ. ܘܬܢܢܐ ܡܢ ܒܣܘܠܩܗ ܟܕ ܡܢ ܥܘܙܐ ܩܘܪܢܝܐ ܡܬܬܟܣ ܚܐܦܢܐܝܬ ܠܐܦ̈ܝ ܠܬܚܬ ܡܬܕܚܐ ܘܠܐܐܪ ܡܙܝܥ ܟܕ ܫܓܫ. ܘܗܟܢܐ ܡܢܗ ܪܘܚܐ ܗܘܝܐ. ܘܐܝܬ ܐܡܬܝ ܕܒܡܚܬܬܗ ܬܢܢܐ ܕܐܝܟ ܗܢܐ ܒܐܚܪܝܢ ܕܡܣܬܠܩ ܦܓܥ. ܘܗܟܢܐ ܟܘܟܝܬܐ ܗܘܝܐ. ܗܘ̈ܝܢ ܕܝܢ ܬܘܒ ܟܘܟܝ̈ܬܐ ܘܩܪ̈ܚܐ ܡܢ ܦܓܥ̈ܐ ܕܬܪܬܝܢ ܪ̈ܘܚܝܢ ܡܫܚܠܦܬ ܡܫ̈ܒܐ. ܘܐܝܬ ܐܡܬܝ ܕܪܘܚܐ ܒܥܝܡܐ ܡܕܡ ܬܦܓܥ ܘܒܕܡܘܬ ܬܢܢܐ ܒܐܐܪ ܬܚܕܪܝܘܗܝ. ܘܬܢܢܐ ܡܢ ܕܐܝܟ ܗܿܘ ܐܢ ܒܥܢ̈ܢܐ ܡܕܡ ܢܬܚܒܫ. ܚܐܦܢܐܝܬ ܡܬܬܙܝܥ ܠܐܦ̈ܝ ܠܥܠ. ܐܢ ܢܛܝܪܐ ܒܗܿ ܥܕܡܫ ܚܡܝܡܘܬܐ. ܐܘ ܠܬܚܬ ܐܢ ܥܠܒܬ ܩܪܝܪܘܬܐ. ܘܗܟܢܐ ܟܕ ܥܫܝܢܐܝܬ ܠܗܿ ܡܣܕܩ. ܩܠܐ ܕܥܫܝܢ ܡܬܝܠܕ ܗܿܘ ܕܪܥܡܐ ܡܬܩܪܐ. ܘܒܝܕ ܙܘܥܐ ܗܿܘ ܥܙܝܙܐ ܐܐܪ ܕܩܪܝܒ ܡܬܢܝܪ. ܘܗܟܢܐ ܒܪܩܐ ܗܿܘܐ. ܘܗܘ ܗܿܘ ܬܢܢܐ ܐܢ ܥܒܐ ܩܘܝܡܐ ܢܗܘܐ. ܟܕ ܡܢܗܿ ܕܥܢܢܐ ܦܠܛ. ܘܒܝܕ ܙܘܥܐ ܗܿܘ ܝܬܝܪ ܚܪܝܦܐ ܡܫܬܠܗܒ. ܟܕ ܒܨܪܪܐ ܡܢ ܥܒܕ. ܠܕܗܒܐ ܡܢ ܡܦܫܪ. ܘܠܗܘܢ ܘܠܐ ܣܟ ܢܟܐ. ܒܕ ܠܘ ܡܙܕܓܪ ܡܢܗܘܢ ܡܢ ܩܨ ܡܦܪܣܥܘܬܗܘܢ. ܘܗܿܘ ܕܐܝܟ ܗܢܐ ܦܩܥܐ ܩܪܐܐܢܘܣ ܡܬܩܪܐ. ܘܒܪܩܐ ܡܢ ܩܕܡ ܡܬܚܙܐ ܩܕܡ ܪܥܡܐ ܘܐܦܢ ܐ̱ܚܪܝܬ ܠܗ ܢܩܦ ܒܟܝܢܐ ܐܡܪ ܐ̱ܢܐ ܘܠܘ ܒܙܒܢܐ ܒܝܗܿܝ ܕܩܠܐ ܒܝܕ ܙܘܥܗ ܕܐܐܪ ܡܨܐ ܠܡܬܡܛܝܘ ܠܘܬ ܫܡܥܐ. ܘܟܕ ܠܐ ܚܕ ܙܘܥܐ ܕܠܐ ܒܙܒܢܐ. ܥܠ ܙܒܢܐ ܐܣܬܢܩ. ܚܙܝܐ ܕܝܢ ܠܘ ܗܟܢܐ ܐܝܟ ܕܐܝܬ ܠܡܚܘܝܘ.","english":"in the north, before the region of midday, it is seen in the west. After that, in the east, it appears on the side opposite the sun. Likewise, the circle is something that revolves around the moon. It occurs when the air that surrounds it is somewhat thin and dense, like a vision. In the north, when the brilliance of its brightness falls upon it, its form appears as a circular shape. And the vapor, as it rises, when it is covered by the force of cold, is forcibly driven downward to the face of the lower air and moves it, agitating it. And thus wind is produced. And there are times when, in its descent, a vapor like this encounters the last of what is ascending. And thus a whirlwind is produced. Moreover, whirlwinds and hailstones are produced from the collisions of two winds of different directions. And there are times when a wind meets something thick and, like a vapor, revolves it in the air. And a vapor like that, if it is gathered in some clouds, is forcibly moved upward, if it is overcome by heat, or downward, if it is overcome by cold. And thus, when it is violently forced, a violent sound is produced, which is called thunder. And by that violent motion, the nearby air is stirred. And thus lightning occurs. And that same vapor, if it becomes a solid body, when it emerges from the cloud, and by that more intense motion is ignited, while it is compressed, it melts gold and dissolves stones and the like, nor is it restrained by them from cutting and splitting them. And that which is like this is called a thunderbolt. And lightning is seen before thunder, and after it, it follows in nature, as I said, but not in time, because the sound, by the motion of the air, can reach the hearing. And since there is no motion without time, it is delayed in time. Sight, however, is not like that, as there is to demonstrate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the formation of meteorological phenomena: wind, whirlwind, thunder, lightning, and thunderbolt, through interactions of vapor, cold, and heat.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟܝܬܐ","severity":"info","text":"The Syriac term ܟܘܟܝܬܐ (kawkīṯā) is rendered as 'whirlwind' in the English draft, consistent with its meaning of a circular wind or vortex.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܐܐܢܘܣ","severity":"info","text":"The Syriac ܩܪܐܐܢܘܣ (qerāʾāwos) is a loan from Greek κεραυνός, meaning 'thunderbolt', and is glossed as such in the text.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage reflects Aristotelian meteorology, particularly the theory that thunder and lightning result from the collision of vapors and winds, as found in the Meteorologica.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a logical sequence from wind to thunderbolt, each phenomenon explained as a development of the previous, mirroring a causal chain typical of natural philosophical treatises.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., ܒܕܓܘܥ (b-d-gwʿ) may be a scribal error for ܒܓܪܒܝܐ (b-garbīyā, 'in the north'), as the context suggests cardinal directions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܒܕܓܘܥ is uncertain; it is read as 'in the north' based on context, but the exact reading is debated.","The phrase ܬܠܝܠܐ ܡܕܡ (tlīlā mdēm) is ambiguous, possibly meaning 'thin and dense' or 'thin and thick', reflecting a paradox in the description of air."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܒܕܓܘܢ ܨܘܪܬ ܡܚܘܬ ܐܝܕ ܩܨܪܐ ܩܕܡ ܩܠ ܡܚܘܬܐ ܟܐܢܐܝܬ ܡܬܕܪܟܐ. ܘܐܦܢ ܐܟܚܕܐ ܐܢܘܢ ܒܙܒܢܐ. ܘܬܢܢܐ ܡܢ ܐܢ ܡܬܥܟܪܢܐܝܬ ܢܬܡܛܐ ܠܘܬ ܓܝܓܠܐ ܗܿܝ ܢܘܪܢܝܬܐ. ܡܫܬܓܪܘ ܒܗܿ ܡܫܬܓܪܐ. ܒܕܓܘܢ ܗܝ ܗܘܠܐ ܕܝܠܗ ܐܢ ܥܕܡܐ ܠܐܪܥܐ ܗܝ. ܟܠܗܝܢ ܡܢܘ̈ܬܗ ܚܕܐ ܡܢ ܚܕܐ ܣܒܝܣܐܝܬ ܡܫܬܓܪ̈ܢ. ܘܗܟܢܐ ܥܡܘ̈ܕܝ ܢܘܪܐ ܡܢ ܐܪܥܐ ܠܘܬ ܫܡܝܐ ܡܬܚܙܝܢ. ܘܐܢܗܘ ܕܪܗܝܒܐܝܬ ܢܬܩܛܢ. ܓܡܝܪܐܝܬ ܠܟܝܢܐ ܢܘܪܢܝܐ ܗܿܦܟ ܘܠܐ ܡܬܚܙܝܢܐ ܗܿܘܐ ܐܝܟ ܗܿܘ ܕܕܥܟ ܡܣܬܒܪ. ܐܢܕܝܢ ܒܥܠܬ ܥܒܝܘܬܗ ܠܘ ܪܗܝܒܐܝܬ ܡܬܩܛܢ. ܘܥܡܗܿ ܕܚܘܓܬ ܢܘܪܐ. ܕܥܡܗܿ ܕܡܘܙܠܬܐ ܚܕܪܐ ܢܚܕܘܪ ܟܘܟ̈ܒܐ ܗܠܝܢ ܨܘܨܝ̈ܢܐ ܡܢܗ ܗܘ̈ܝܢ. ܘܗܘ ܬܢܢܐ ܗܿܘ ܐܢܗܘ ܕܠܓܘ ܡܪܢܝܘܬܐ ܢܗܦܘܟ ܟܕ ܡܬܚܪܟ. ܐܬܘ̈ܬܐ ܣܘ̈ܡܩܬܐ ܕܕܚܝ̈ܠܢ ܒܐܐܪ ܡܬܚܙًܝܢ. ܐܢܕܝܢ ܬܕܥܟ ܢܘܪܢܝܘܬܗ ܐܬܘ̈ܬܐ ܡܬܚܙܝ̈ܢ ܕܐܘܟ̈ܡܢ. ܢܘܗܪܐ ܥܠ ܗܠܝܢ ܕܒܓܘ ܐܪܥܐ ܡܬܟܝ̈ܢܢ\nܥܛܪܐ ܡܢ ܓܝܪ ܕܒܓܘ ܐܪܥܐ ܡܬܚܒܫܝܢ. ܟܕ ܡܢ ܩܪܝܪܘܬܐ ܡܬܠܒܕܝܢ. ܠܟܝܢܐ ܗܿܦܟܝܢ ܕܡܝ̈ܐ. ܒܕܓܘܢ ܐܢ ܡܠܘܐܐ ܐܝܬ ܠܗܘܢ ܕܣܒܝܣܐܝܬ ܠܗܘܢ ܡܬܡܛܐ. ܥܝܢ̈ܬܐ ܪ̈ܕܝܢ. ܐܢܕܝܢ ܠܝܬ ܠܗܘܢ ܡܠܘܐܐ ܡܝ̈ܐ ܒܠܚܘܕ ܗܿܘܝܢ ܕܩܒܝܢ. ܒܗܿ ܒܕܡܘܬܐ ܘܬܢ̈ܢܐ ܕܡܬܚܒܫܝܢ ܒܓܘ ܐܪܥܐ. ܟܕ ܬܩܦܝܢ ܡܢܝܕܝܢ ܠܗܿ. ܟܕ ܡܕܡ ܡܢ ܡܢܘ̈ܬܗܿ ܐܝܬ ܐܡܬܝ ܕܡܦܪܩܝܢ. ܘܗܟܢܐ ܐܦ ܢܝ̈ܕܐ ܐܦ ܦܚ̈ܬܐ ܒܐܪܥܐ ܗܿܘܝܢ. ܘܐܝܬ ܐܡܬܝ ܕܗܢܘܢ ܬܢ̈ܢܐ ܡܢ ܩܨ ܡܬܬܙܝܥܢ̈ܘܬܐ ܚܐܦܢܝ̈ܬܐ ܢܬܢܝܪܘܢ. ܘܟܕ ܠܐܪܥܐ ܨܪܝܢ ܢܦܩܝܢ. ܘܗܟܢܐ ܢܘܪ̈ܢܘܬܐ ܒܐܬܪ̈ܘܢ ܐܬܪ̈ܘܢ ܡܢ ܐܪܥܐ ܢܦ̈ܩܢ. ܐܟܡܐ ܕܒܓܙܪ̈ܬܐ ܕܐܠܘܣ ܘܒܠܦܝܪܐ ܘܐܛܢܝ. ܒܐܬܪ̈ܘܬܐ ܕܝܢ ܗܿܢܘܢ ܡܥܝܢ̈ܝܐ ܡܫܬܗܝܐ ܚܡܝܡܘܬܗܘܢ ܒܫܒܒܘܬܗ ܕܟܝܢܐ ܡܝܢܝܐ.","english":"In the form of a circle, the shape of the blow of the short hand before every blow is perceived in a timely manner. And also together they are in time. And the sign, if it is perceived in a circular manner, reaches that same revolving circle. They are set in motion by that motion. In the form of that same halo, if it is up to the earth, all its parts, one after another, are moved in a circular manner. And thus the pillars of fire are seen from the earth towards the sky. And if it is violently cut off, it completely turns into a fiery circle and becomes invisible, as if it were extinguished, it is understood. For if the cause of its thickness is not violently cut off, and with it the circle of fire, with it the orbit revolves around the stars, these small ones are from it. And that sign, if it is within the sphere, turns while being moved. Red signs of terrible things are seen in the air. For if its fiery nature is extinguished, signs of black things are seen. And light upon those that are within the earth are kindled. Vapor, for that which is within the earth, is gathered. When they are thickened by coldness, they turn into the nature of water. In the form of a circle, if they have a filling, they are reached in a circular manner. Rivers flow. For if they do not have a filling, only those waters that are fixed are there. In that same manner, the signs that are gathered within the earth, when they are strong, they burst forth from it. When something from its parts is released at some time. And thus also hands and traps occur in the earth. And there are times when these signs from the end of the earth are moved by natural motions and are stirred up. And when they press towards the earth, they come forth. And thus fires in various places come forth from the earth. As in the islands of Alos and Bapira and Atri. In the regions, however, these same hot waters are renowned for their heat in the vicinity of the watery nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܘܬ ܐܝܕ ܩܨܪܐ","severity":"info","text":"The phrase 'blow of the short hand' likely refers to a specific meteorological or astronomical phenomenon, possibly a type of halo or atmospheric effect, but its precise identification remains uncertain.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܝܓܠܐ ܗܿܝ ܢܘܪܢܝܬܐ","severity":"info","text":"The 'revolving circle' (ܓܝܓܠܐ ܗܿܝ ܢܘܪܢܝܬܐ) is a key term for a circular atmospheric or celestial phenomenon, possibly a halo or a ring around the moon, consistent with the treatise's focus on natural signs.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܘܣ ܘܒܠܦܝܪܐ ܘܐܛܢܝ","severity":"info","text":"The islands 'Alos', 'Bapira', and 'Atri' are likely toponyms from classical geography, possibly referring to volcanic or geothermal sites; their exact identification is uncertain but they serve as examples of terrestrial fires.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the treatise's systematic description of atmospheric and terrestrial phenomena, moving from circular halos and fiery pillars to subterranean vapors, waters, and volcanic eruptions, following a logical sequence of causes and effects.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt phrases (e.g., 'ܒܕܓܘܢ ܨܘܪܬ ܡܚܘܬ ܐܝܕ ܩܨܪܐ'), and the English translation reflects interpretive choices; the precise meaning of some technical terms remains uncertain.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'blow of the short hand' is unclear; it may denote a specific type of atmospheric circle or halo.","The toponyms 'Alos', 'Bapira', and 'Atri' are not securely identified; they may be corrupt or obscure classical names.","The distinction between 'fiery circle' and 'revolving circle' is not fully clarified in the text."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܒܕܓܘܢ ܟܕ ܠܡܝ̈ܐ ܡܪܬܚܝܢ ܡܢ ܗܿܝ ܕܢܨܪܘܢܗܿ ܠܐܪܥܐ ܘܩܢܘܡܐܝܬ ܢܬܚܙܘܢ. ܬܚܒܝܢ ܘܒܕܘܟܝ̈ܬܐ ܕܐܝܟ ܗܠܝܢ ܩܨ̈ܡܐ ܘܢܒܝ̈ܘܬܐ ܠܐ̱ܢܫ̈ܝܢ ܡܫܬܟܢ̈ܢ. ܐܟܡܐ ܕܒܒܝܬ ܣܓܕܬܐ ܗܿܝ ܕܕܠܦܘܣ ܐܝܟ ܕܡܥܗܕ ܦܝܠܣܘܦܐ. ܥܛܪ̈ܐ ܕܝܢ ܘܬܢ̈ܢܐ ܗܿܢܘܢ ܕܒܝܕ ܡܚܝܠܘܬܗܘܢ ܠܐ ܡܠܝܢ ܠܐܪܥܐ ܘܠܡܦܠܛ ܡܬܚܒܫܘ ܒܓܘ ܛܘܪ̈ܐ ܘܐܪ̈ܥܬܐ ܡܬܚܒܫܝܢ. ܘܟܕ ܒܡܫܚܠܦܘܬ ܙܢ̈ܝܐ ܕܡܘ̈ܙܓܐ ܡܬܡܙܓܝܢ. ܠܦܘܬ ܡܫܚܠܦܘܬ ܐܬܪ̈ܘܬܐ ܘܙܒܢ̈ܐ ܘܗܘ̈ܠܐܣ. ܓܘܫ̈ܡܐ ܗܠܝܢ ܚܣܝܪ̈ܝ ܪܘܟܒܐ ܡܛܠܝܩ̈ܝܐ ܐܘܟܝܬ ܡܬܚܦܪ̈ܢܐ ܗܘܝܢ. ܘܡܢ ܬܢ̈ܢܐ ܡܢ ܡܬܚܒܫܝܢ. ܓܘܫ̈ܡܐ ܗܠܝܢ ܠܐ ܡܬܩܪ̈ܢܣܢܐ ܐܘܟܝܬ ܠܐ ܡܫܬܒ̈ܛܢܐ ܐܟܚܕ ܘܠܐ ܡܬܦܫܪ̈ܢܐ ܠܚܘܕܝܗܘܢ ܡܬܝܠܕܝܢ. ܐܟܙܢܐ ܕܢܘܫܕܪ ܘܡܠܚܐ. ܘܢܘܫܕܪ ܡܢ ܐܝܬ ܐܡܬܝ ܕܡܢ ܬܢ̈ܢܝ ܐܬܘ̈ܢܐ ܡܬܢܣܒ. ܡܠܚܐ ܕܝܢ ܡܢ ܟܠܫܐ ܘܩܛܡܐ ܟܕ ܐܟܚܕܐ ܒܡܝ̈ܐ ܢܬܒܫܠܘܢ ܘܢܨܛܦܘܢ ܘܢܬܪܬܚܘܢ ܥܕ ܩܛܪܝܢ. ܘܡܢ ܗܠܝܢ ܡܢ ܕܥܛܪܢܝܘܬܐ ܥܠܒܐ ܒܗܘܢ ܠܬܢܢܝܘܬܐ. ܘܟܕ ܨܠܝܠܝܢ ܩܛܪܘ. ܒܠܘܪ̈ܐ ܡܬܝܠܕܝܢ ܘܝܩܘ̈ܢܕܐ ܠܐ ܡܬܩܪ̈ܢܣܢܐ ܘܥ̈ܛܠܝ ܠܡܬܦܫܪܘ. ܘܟܒܪܝܬܐ ܡܢ ܗܿܘܝܐ ܡܢ ܡܬܡܙܓܢܘܬ ܥܛܪ̈ܐ ܘܥܡ ܬܢܢܐ ܘܐܐܪ. ܡܬܡܙܓܢܘܬܐ ܡܫܡܠܝܬܐ ܐܝܕܐ ܕܕܗܝܢܘܬܐ ܫܟܢܬܗܿ. ܙܝܘܓ ܕܝܢ ܡܬܝܠܕ ܡܢ ܡܬܡܙܓܢܘܬ ܥܛܪܐ ܥܡ ܬܢܢܐ ܟܒܪܝܬܢܝܐ ܡܫܪܪܐܝܬ. ܘܟܕ ܥܛܪܐ ܡܢ ܘܬܢܢܐ ܐܟܚܕܐ ܡܬܡܙܓܝܢ ܡܘܙܓܐ ܕܩܪܝܒ ܠܡܡܫܚܘܬܐ. ܓܘܫ̈ܡܐ ܗܠܝܢ ܫܒܝ̈ܥܝܐ ܡܢܗܘܢ ܡܬܝܠܕܝܢ. ܐܟܙܢܐ ܕܕܗܒܐ ܘܣܐܡܐ ܘܗܠܝܢ ܕܫܪܟܐ. ܘܐܒܗ̈ܝ ܟܠܗܘܢ ܙܝܘܓ ܘܟܒܪܝܬܐ. ܘܓܘܫ̈ܡܐ ܡܢ ܗܿܢܘܢ ܕܠܐ ܦܫܪܝܢ ܐܦܠܐ ܡܫܬܒܛܝܢ ܐܪܥܢܝܘܬܐ ܥܠܒܐ. ܐܝܟ ܡܪܩܫܝܬܐ ܘܟܘܟܒ ܐܪܥܐ. ܘܗܠܝܢ ܡܢ ܘܗܿܘ ܡܐ ܕܠܗܘܢ ܕܡܐ. ܐܟܙܢܐ ܕܓܪ̈ܕܝ ܦܪܙܠܐ. ܟܕ ܒܙܪܢܝܟܐ ܘܟܒܪܝܬܐ ܡܬܛܘܝܢ ܬܟܝܒܐܝܬ.","english":"In the crucible, when the elements are heated from that which is its form to the earth, and in a qualitative manner they are seen. They are hidden, and in places like these, fragments and impurities are not found among the species. As in the temple of Delphos, as the philosopher recalls. As for vapors and fumes, those which by the weakness of their power do not reach the earth, and to escape they are compressed within mountains and lands, they are compressed. And when by the variation of the colors of mixtures they are mixed, according to the variation of regions, times, and climates, these bodies, lacking composition, are like scattered or buried things. And from fumes they are compressed. These bodies are not crystallized, nor are they dissolved together, nor are they dissolved individually, but are generated. Like sulfur and salt. And sulfur is when from fumes the signs are taken. Salt, however, from clay and ash, when together in water they are boiled, and they are filtered, and they are heated until they thicken. And from these, from which the vaporous nature overcomes the fumous nature. And when they are clear, they thicken. Pearls are generated, and hyacinths are not crystallized, and emeralds are not dissolved. And vitriol is from that which is from the mixture of vapors with fume and air. The complete mixture, which is the form of copper, is found. As for electrum, it is generated from the mixture of vapor with fume, vitriolic truly. And when vapor and fume are mixed together, a mixture close to metallic quality is produced. These bodies, the seventh, are generated from them. Like gold and silver and the rest. And the parents of all are electrum and vitriol. And bodies from those which do not dissolve nor are they separated, earthly nature overcomes. Like magnet and lodestone. And these are from that which is of their kind. Like iron filings. When with rust and vitriol they are arranged in a certain manner.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܒܕܓܘܥ (b-ḏ-gōʿ)","severity":"info","text":"The crucible (b-ḏ-gōʿ) is a standard alchemical vessel for heating and transmuting metals, reflecting the practical metallurgical context of this passage.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܛܪ̈ܐ (ʿeṭrē)","severity":"info","text":"ʿeṭrē (vapors) and ܬܢ̈ܥܐ (tʿē, fumes) are technical terms in Syriac alchemy for exhalations from heated matter, distinguished by their density and behavior.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܒܝܬ ܣܓܕܬܐ ܗܿܝ ܕܕܠܦܘܣ (b-bayt sagdētā hāy d-ḏelpōs)","severity":"info","text":"The temple of Delphos (Delphi) is invoked as a classical reference, likely via a philosophical source (the philosopher recalls), to illustrate a principle of hidden or compressed matter.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܒܪܝܬܐ (kebrīṯā)","severity":"info","text":"Kebrīṯā (vitriol) is a key alchemical substance, often copper sulfate, used in transmutation processes; here it is generated from a mixture of vapors, fume, and air.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the alchemical exposition of Book 2, moving from the generation of simple bodies (sulfur, salt) to compound metals (gold, silver) and their parent substances (electrum, vitriol).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܠܝܢ ܡܢ ܘܗܿܘ ܡܐ ܕܠܗܘܢ ܕܡܐ (w-hālēn men w-haw mā d-lhōn dmā)","severity":"caution","text":"The phrase 'these are from that which is of their kind' is ambiguous; it may refer to the magnet and lodestone being generated from a substance akin to their own nature, but the syntax is elliptical.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the philosopher' recalling the temple of Delphos is not specified; it may be a lost source or a generic reference.","The phrase 'from which the vaporous nature overcomes the fumous nature' is unclear in its precise alchemical mechanism.","The generation of pearls and hyacinths from thickened vapors mixes mineral and organic categories, possibly reflecting a pre-modern classification."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܥܓܠ ܦܫܪܝܢ. ܘܗܿܠܝܢ ܡܢ ܕܦܫܪܝܢ. ܠܐ ܕܝܢ ܡܫܬܒܛܝܢ ܡܝܢܝܘܬܐ ܥܠܝܗܘܢ ܥܠܒܐ. ܐܝܟ ܙܓܘܓܝܬܐ. ܗܠܝܢ ܕܝܢ ܕܡܫܬܒܛܝܢ ܘܦܫܪܝܢ. ܕܗܝܢܘܬܐ ܐܝܕܐ ܕܠܘ ܡܫܡܠܝܐܝܬ ܩܛܝܪܐ. ܘܡܝܢܝܘܬܐ ܥܒܝܬܐ ܥܠܝܗܘܢ ܥܠܒܐ. ܘܗܠܝܢ ܡܢ ܕܡܫܬܓܪܐ ܒܗܘܢ ܢܘܪܐ. ܐܐܪܝܘܬܐ ܘܢܘܪܢܝܘܬܐ ܥܠܝܗܘܢ ܥܠܒܐ. ܘܓܘܫ̈ܡܐ ܡܢ ܕܚܡܝܡܘܬܐ ܩܛܪܐ ܠܗܘܢ. ܡܢ ܩܪܝܪܘܬܐ ܡܬܦܫܪܝܢ ܐܝܟ ܡܠܚܐ. ܘܗܠܝܢ ܕܩܪܝܪܘܬܐ ܩܛܪܐ ܠܗܘܢ ܡܢ ܚܡܝܡܘܬܐ ܡܬܦܫܪܝܢ. ܘܟܐܦ̈ܐ ܡܢ ܡܬܟܝ̈ܢܢ ܡܢ ܛܝܢܐ ܕܥܫܝܢܐܝܬ ܡܢ ܚܡܝܡܘܬܐ ܐܬܒܫܠ. ܩܦܠܐܘܢ ܕܬܠܬܐ\nܥܠ ܙܢ̈ܝܐ ܕܢܦܫ̈ܬܐ\nܩܕܡܝܬ ܥܠ ܗܿܝ ܢܨܒܬܢܝܬܐ\nܒܢܨܒ̈ܬܐ ܡܢ ܓܝܪ ܡܥܒܕܢ̈ܘܬܐ ܡܕܡ ܡܬܥܝ̈ܢܢ. ܐܟܙܢܐ ܕܬܪܒܝܬܐ ܘܡܬܬܪܣܝܢܘܬܐ. ܗܿܢܝܢ ܐܝܠܝܢ ܕܐܠܘ ܒܝܕ ܓܘܫܡܢܝܘܬܐ ܠܗܝܢ ܐܫܬܟܚ̈ܝܢ ܠܟܠ ܓܫܘܡ ܙܕܩ ܗܘܐ ܕܢܫܬܟ̈ܚܢ. ܘܗܐ ܠܘ ܗܟܢܐ. ܫܪܝܟܐ ܡܕܝܢ ܕܡܢ ܥܠܬܐ ܗܿܝ ܐ̱ܚܪܬܐ ܕܕܝܠܢܝܐ ܠܗܝܢ ܫܟܝ̈ܚܢ. ܗܿܝ ܐܝܕܐ ܕܨܘܪܬܐ ܡܕܡ ܟܝܢܝܬܐ ܐܝܬܝܗܿ. ܕܒܝܕ ܡܡܙܓܘܬܐ ܕܛܒ ܡܫܡܠܝܐ ܡܢ ܗܿܝ ܕܡܬܚܦܪ̈ܢܐ ܡܢ ܝܗܒ ܨܘܪ̈ܬܐ ܩܢ̈ܝ ܕܠܗܿ ܢܦܫܐ ܡܟܢܝܐ ܡܠܬܐ ܢܨܒܬܢܝܬܐ. ܘܗܝ ܗܝ ܥܠܬ ܡܥܒܕܢ̈ܘܬܐ ܕܐܝܟ ܗܠܝܢ ܘܩܢܘ̈ܡܐ ܡܢ ܝܥܝ̈ܝܐ ܟܕ ܠܘ ܡܢܫܠܝ ܒܓܡܝܪܘܬܐ ܕܡܨܝܐ ܠܗܘܢ ܗܿܘܝܢ. ܐܦܠܐ ܬܘܒ ܒܙܢܐ ܡܕܡ ܕܠܐ ܡܕܡ ܡܢܗܘܢ ܢܬܦܘܫܫ. ܐܦܠܐ ܬܘܒ ܒܙܢܐ ܠܐ ܡܬܚܒܠܢܐ. ܘܒܛܝܠܘܬܐ ܐܠܗܝܬܐ ܐܝܟ ܕܡܬܐܪܙܐܝܬ ܪܒܬ ܐܟܝܦܐ ܕܬܛܪ ܐܕܫܢܝܘܬ ܗܿܢܘܢ ܕܠܘ ܡܟܬܪܘ ܡܨܝܢ ܕܢܟܬܪܘܢ ܩܢܘܡܐܝܬ ܡܛܠ ܗܠܝܢ ܐܢܢܩܐܝܬ ܐܣܬܢܩܬ ܟܠ ܢܨܒܬܐ ܥܠ ܥ̈ܠܬ ܡܥܒܕܢ̈ܘܬܐ ܬܠܬ ܕܐܝܬܝܗ̈ܝܢ ܚ̈ܝܠܐ ܡܕܡ. ܘܗܢܘܢ ܗܠܝܢ ܐܘ ܠܗܘܠܐ ܕܬܘܪܣܝܐ ܡܟܢܝܢ ܠܡܫܚܠܦܘ ܠܘܬ ܕܡܝܘܬ ܐܘܣܝܐ ܕܡܬܬܪܣܝܢܐ ܐܝܟ ܕܠܬܚܠܘܦ ܡܢܘ̈ܬܐ ܕܐܬܦܘܫ̈ܫܝܢ.","english":"They are dissolved. And these, when they are dissolved, the watery quality does not remain upon them as a covering, as in glass. But those which are dissolved and separated, the substance of which is not completely bound, and a thick watery quality remains upon them as a covering. And these, when they are heated by fire, a fiery and burning quality remains upon them. And bodies, when heat binds them, are dissolved by cold, like salt. And those which cold binds are dissolved by heat. And stones, when they are solidified from a liquid which was hardened by heat, are not dissolved. The third chapter on the species of the souls. First, on that natural faculty. For in the faculties, from the works, something is made known, as in the case of growth and nutrition. These are things which, if they were found by corporeality, would be found in every body. But it is not so. It remains, therefore, that they are found by another cause which is proper to them. That cause is a certain natural form, which, by a perfect mixture from the elements, gives the primary forms to itself, and the natural faculty is called the soul. And it is the cause of works such as these, and of the substances from the elements, when they are not hindered in the perfection of that which is able to be for them. Nor again is there anything of them which is not dissolved. Nor again is it not subject to corruption. And the divine power, as is mysteriously great, is able to preserve the individuality of those which cannot endure substantially, because of these things, the whole faculty is necessarily established upon the three causes of works, which are some powers. And these are either the forms of nature which are able to change into a similar substance which is nourished, as in the case of the changes of the elements which are dissolved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܓܠ ܦܫܪܝܢ","severity":"info","text":"The Syriac verb ܦܫܪ (pšar) means 'to dissolve' or 'to separate', a key concept in Bar Hebraeus's alchemical and philosophical lexicon.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܪܬܐ ܟܝܢܝܬܐ","severity":"info","text":"The phrase 'natural form' (ܨܘܪܬܐ ܟܝܢܝܬܐ) denotes the Aristotelian concept of form as an intrinsic principle of change and activity.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܨܒܬܢܝܬܐ","severity":"info","text":"The term 'natural faculty' (ܢܨܒܬܢܝܬܐ) is used here to introduce the soul as the cause of vital functions such as growth and nutrition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Bar Hebraeus draws on Aristotelian hylomorphism, distinguishing between matter and form, and applies it to explain the persistence of individual substances through change.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a discussion on dissolution and introduces the third chapter on the species of souls, marking a transition from physical to psychological topics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܥܓܠ, ܡܝܢܝܘܬܐ) that may affect interpretation; the English draft reflects one plausible reconstruction.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'these' in the opening clause is ambiguous; it likely refers to the elements or compounds discussed in the previous passage.","The phrase 'divine power' (ܐܠܗܝܬܐ) may be interpreted as a metaphysical principle or a theological reference; the text does not specify."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܘܗܿܘ ܕܗܟܢܐ ܚܝܠܐ ܡܬܟܢܐ ܡܬܪܣܝܢܐ. ܐܘ ܚܝܠܐ ܡܕܡ ܢܗܘܐ ܡܘܣܦܢܐ ܕܡܢܘ̈ܬܗ ܒܩܝ̈ܡܐ ܬܠܝ̈ܬܝܐ. ܥܕ ܢܬܡܛܐ ܠܫܘܡܠܝܐ ܟܝܢܝܐ ܕܠܗ ܡܟܢ ܘܡܬܟܢܐ ܡܪܒܝܢܐ. ܐܘ ܚܝܠܐ ܡܕܡ ܢܗܘܐ ܐܝܢܐ ܕܡܟܢ ܠܡܦܪܫ ܝܬܝܪܘܬܐ ܡܕܡ ܡܢ ܗܘܠܐ ܗܿܝ ܐܝܕܐ ܕܥܠܬ ܫܟܝܚܘܬܐ ܗܘܝܐ ܕܩܢܘܡ ܐ̱ܚܪܝܢ ܘܡܘܠܕܢܐ ܡܬܩܪܐ. ܘܗܘ ܗܢܐ ܒܡܢܗܝܢ ܕܢܨܒ̈ܬܐ ܒܩܢܘܡܐ ܗܘ ܠܚܘܕܝܐ ܗܿܘܐ. ܒܡܢܗܝܢ ܕܝܢ ܐܝܟ ܕܒܕܩ̈ܠܐ. ܘܒܗܿ ܒܕܡܘܬܐ ܘܒܚܝ̈ܘܬܐ ܒܩܢܘ̈ܡܐ ܬܪܝܢ ܗܿܘܐ. ܕܒܗܿܘ ܡܢ ܚܝܠܐ ܐܝܬ ܕܥܒܘܕܘܬܐ. ܒܗܿܘ ܕܝܢ ܕܚܫܘܫܘܬܐ. ܘܡܘܠܕܢܐ ܡܢ ܡܢ ܗܠܝܢ ܬܪܝܢ ܕܫܪܟܐ ܡܫܬܡܫ. ܘܠܡܬܪܣܝܢܐ ܬܘܒ ܡܫܡܫܝܢ ܚܝ̈ܠܝܢ ܐܪܒܥܐ: ܢܬܘܦܐ ܐܡܪ ܐ̱ܢܐ ܕܬܘܪܣܝܐ ܘܐܚܘܕܗ ܥܕ ܢܬܓܡܪ ܒܥܒܕܐ ܘܦܫܘܪܐ ܗܿܘ ܕܒܝܕ ܡܡܙܓܢ̈ܘܬܗ ܕܠܬܘܪܣܝܐ ܥܗܢ ܠܩܘܒܠܐ ܕܨܘܪܬ ܡܬܬܪܣܝܢܐ ܠܗ ܥܒܕ. ܘܕܚܘܝܐ ܕܗܿܘ ܡܐ ܕܠܐ ܡܫܬܥܒܕ ܠܡܬܬܨܪܘ ܘܕܡܬܪܣܝܢܐ ܡܢ ܐ̱ܚܪܝܢ ܗܘ ܡܢ ܗܠܝܢ ܬܪܝܢ ܡܫܬܡܫ̈ܢܐ ܕܫܪܟܐ. ܒܗܿܝ ܕܡܦܫ ܗܘ ܦܐܫ ܒܬܪ ܒܘܛܠܗܘܢ ܥܕ ܩܨܐ. ܘܡܪܒܝܢܐ ܡܢ ܠܘ ܗܘ ܡܘܠܕܢܐ ܗܘ. ܒܗܿܝ ܕܡܫܟܚ ܫܟܝܚ ܟܕ ܘܠܐ ܣܟ ܗܿܘ ܘܟܠܗܘܢ ܗܠܝܢ ܟܕ ܚ̈ܝܠܐ ܐܢܘܢ ܓܘܫ̈ܡܢܝܐ ܠܘ ܠܥܠܡ ܡܨܝܢ ܠܡܟܬܪܘ ܐܝܟ ܕܡܬܚܘܝܐ. ܘܡܘܠܕܢܐ ܡܢ ܡܥܫܢ ܥܫܢ. ܟܕ ܗܿܘ ܡܪܒܝܢܐ ܡܚܒ ܚܐܒ ܡܢ ܩܨ ܡܫܪܬܚܘܬ ܗܘܠܐ ܗܿܝ ܕܒܬܪܒܝܬܐ ܠܩܘܕܡܝܢ ܥܐܠܐ ܗܘܬ. ܘܡܬܪܣܝܢܐ ܡܢ ܥܕ ܡܘܢܥܗ ܕܫܪܝܐ ܡܟܬܪ. ܒܗܿܝ ܕܐܦ ܦܘܫܫܐ ܕܠܐ ܦܣܩ ܡܟܬܪ. ܢܘܗܪܐ ܥܠ ܢܦܫܐ ܡܪܓܫܢܝܬܐ\nܘܐܣܛܘܟ̈ܣܐ ܡܢ ܟܕ ܡܢ ܡܡܙܓܘܬܐ ܕܛܒ ܡܫܡܠܝܐ ܡܢ ܗܿܝ ܕܢܨܒ̈ܬܐ ܢܬܡܙܓܘܢ ܫܘܡܠܝܐ ܕܛܒ ܡܢ ܗܿܘ ܕܗܿܢܝܢ ܡܥܠܝ ܡܩܒ̈ܠܢ. ܕܠܗ ܠܢܦܫܐ ܡܪܓܫܢܝܬܐ ܐܘ ܚܝܘܬܢܝܬܐ ܝܕܥܐ ܠܡܠܬܐ. ܘܠܗܕܐ ܡܢ ܢܦܫܐ ܒܬܪ ܢܛܝܪܘܬ ܚ̈ܝܠܐ ܗܠܝܢ ܢܨܒܬܢ̈ܝܐ.","english":"And that which is thus a potentiality is called \"theoretical,\" or a potentiality that becomes an addition of its qualities in tertiary states, until it reaches the natural completion which is its own, and it is called \"increasing\" and \"theoretical.\" Or a potentiality that becomes something that is able to distinguish some excess from that which is the cause of the possibility of another substance and is called \"generative.\" And this, in the qualities of natures in substance, is for the sake of unity. In the qualities, however, as in trees, and in that same form and in animals, it is in two substances. For in that which is from potentiality there is passivity, but in that which is from actuality, and the generative from these two serves the rest. And for the theoretical, again, four potentialities serve: composition, I say, of theory and its maintenance until it is completed in act and solution, which by means of its mixtures of theory works to receive the opposite of the form that is being theorized. And of showing, that when it is not subject to being formed, and of the theoretical from another, it is from these two serving the rest, in that it remains after their cessation until the end. And the increasing is not the generative itself, in that it can exist while it does not cease, and all these, when they are potentialities of bodily natures, cannot endure forever as is shown. And the generative acts, while the increasing gives increase from the end of the extension of that which in growth was entering into the prior. And the theoretical endures until the time of its beginning, in that even the residue without interruption endures. And light upon the sentient soul and the elements, when from the mixture that is well completed from that of natures that are mixed, the completion of good from that which is received from above. For it, the sentient or animate soul, knows the word. And for this, the soul, after the flight of these natural potentialities.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝܠܐ ܡܬܟܢܐ ܡܬܪܣܝܢܐ","severity":"info","text":"The Syriac phrase ܚܝܠܐ ܡܬܟܢܐ ܡܬܪܣܝܢܐ (ḥaylā metkʿē metrasyānā) is rendered 'theoretical potentiality' in the English draft, but the term ܡܬܪܣܝܢܐ (metrasyānā) derives from the root r-s-y, 'to theorize' or 'contemplate', and is a technical term in Bar Hebraeus's philosophical lexicon for a potentiality that is the object of theoretical knowledge.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܠܕܢܐ","severity":"info","text":"The term ܡܘܠܕܢܐ (mōladdā) is translated 'generative' in the English draft. In Bar Hebraeus's system, it denotes a potentiality that produces a new substance, distinct from ܡܪܒܝܢܐ (mrabbāyā, 'increasing'), which only augments an existing substance.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the classification of potentialities (ܚܝ̈ܠܐ, ḥaylē) begun in the previous section, distinguishing theoretical, increasing, generative, and the four serving potentialities (composition, maintenance, showing, and theoretical from another). The structure is analytical, typical of Bar Hebraeus's philosophical prose.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Hebraeus (d. 1286) was a West Syriac scholar and maphrian of the Syriac Orthodox Church. His 'Treatise of Treatises' (Ktābā d-ktābē) is a philosophical summa drawing on Aristotelian and Neoplatonic sources, mediated through Syriac translations of Greek works.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage is difficult: ܘܠܗܕܐ ܡܢ ܢܦܫܐ ܒܬܪ ܢܛܝܪܘܬ ܚ̈ܝܠܐ ܗܠܝܢ ܢܨܒܬܢ̈ܝܐ (w-l-hādē men napšā baṯar ṭayrūt ḥaylē hālēn ṣebhāṯāyē). The English draft reads 'for this, the soul, after the flight of these natural potentialities', but the phrase is ambiguous: ܢܛܝܪܘܬ (ṭayrūt) may mean 'flight' or 'haste', and the syntax is unclear.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܠܗܕܐ ܡܢ ܢܦܫܐ ܒܬܪ ܢܛܝܪܘܬ ܚ̈ܝܠܐ ܗܠܝܢ ܢܨܒܬܢ̈ܝܐ is syntactically ambiguous: it may mean 'and for this, the soul, after the flight of these natural potentialities' or 'and for this, from the soul, after the haste of these natural potentialities'. The reading 'flight' is adopted in the English draft, but 'haste' is also possible.","The term ܡܬܪܣܝܢܐ (metrasyānā) is used both as a classification of potentiality and as a name for one of the four serving potentialities; the distinction is not always clear in the Syriac."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܬܪܝܢ ܚܝ̈ܠܐ ܓܢܣܢ̈ܝܐ ܕܝܠܢܝܝܢ. ܡܕܪܟܢܐ ܠܡܐܡܪ ܘܡܙܝܥܢܐ. ܘܗܘ ܗܢܐ ܡܙܝܥ ܐܘ ܒܗܿܝ ܕܡܫܘܓܪܢܐ ܗܘ. ܐܘ ܒܗܿܝ ܕܥܒܘܕܐ. ܘܡܫܘܓܪܢܐ ܡܢ ܐܝܬܘܗܝ ܚܝܠܐ ܚܐܦܢܝܐ ܕܒܝܕ ܡܕܪܟܢܘܬ ܦܢܛܣܝܐ. ܐܘ ܚܝܠܐ ܡܬܗܓܓܢܐ. ܐܘ ܗܘܢܐ ܡܬܬܝܬܐ ܠܘܬ ܗܿܝ ܕܢܬܒܥ ܗܿܘ ܕܪܓܝܓ ܐܘ ܕܢܕܚܘܩ ܗܿܘ ܕܣܢܐ. ܘܒܗܿܘ ܡܢ ܙܢܐ ܪܓܬܐ ܡܬܩܪܐ. ܒܗܢܐ ܕܝܢ ܚܡܬܐ. ܘܗܟܢܐ ܡܚܪܝܝܐ ܘܡܫܘܓܪ ܠܚܝܠܐ ܗܿܘ ܥܒܘܕܗܿ ܕܡܬܬܙܝܥܢܘܬܐ ܕܡܬܦܩܕܢܗ ܗܘ ܠܘܬ ܗܿܝ ܕܢܥܒܕܝܗܿ. ܘܗܘ ܗܢܐ ܐܝܬܘܗܝ. ܚܝܠܐ ܡܕܡ ܕܫܪܐ ܒܪ̈ܘܚܐ ܚܡܝ̈ܠܬ ܒܓܝ̈ܕܐ ܘܥܘܩܒܪ̈ܬܐ ܘܡܟܢ ܠܡܩܝܣܘ ܘܠܡܦܫܛ ܥܘܩܒܪ̈ܬܐ ܠܘܬ ܢܬܦܐ ܐܘ ܕܚܝܐ. ܘܚܝ̈ܠܐ ܡܢ ܡܬܕܪ̈ܟܢܐ ܬܪܝܢܐܝܬ ܡܬܦܠܓܝܢ. ܠܒܪ̈ܝܐ ܐܡܪ ܐ̱ܢܐ ܘܠܓܘ̈ܝܐ ܘܒܪ̈ܝܐ ܡܢ ܚܡܫܐ:\nܕܡܢܗܘܢ ܓܫܬܐ ܕܒܗܿ ܚܝܘܬܐ ܗܝ ܚܝܘܬܐ ܝܬܝܪ ܡܢ ܗܠܝܢ ܐ̱ܚܪ̈ܢܐ. ܘܡܥܒܕܢܗܿ ܡܢ ܐܝܬܘܗܝ. ܚܝܠܐ ܡܕܡ ܫܪܐ ܒܡܫܟܐ ܕܒܟܠܗܿ ܫܛܝܚܘܬ ܦܓܪܐ. ܡܕܪܟ ܕܝܢ ܒܝܕ ܓܫܘܦܘܬܐ ܟܕ ܚܐܫ ܡܢ ܣܩܘܒܠܝܘܬ ܣܩܘܒ̈ܠܝܐ ܐܝܟ ܐܝܢܝ̈ܘܬܐ ܗܢܝܢ ܐܪܒܥ. ܘܩܠܝܠܘܬܐ ܘܝܩܝܪܘܬܐ. ܘܫܥܝܥܘܬܐ ܘܚܪܘܣܘܬܐ. ܘܩܫܝܘܬܐ ܘܪܟܝܟܘܬܐ. ܘܡܛܠ ܗܕܐ ܐܬܦܪܬܟܘ ܐ̱ܢܫ̈ܝܢ. ܕܠܘ ܚܕ ܗܘ ܚܝܠܐ. ܒܗܿܝ ܕܡܕܪ̈ܟܢܘܬܐ ܡܫܚ̈ܠܦܬܐ. ܥܠ ܚܝ̈ܠܐ ܗܘ ܣܢܝܩܢ ܡܫܚ̈ܠܦܐ. ܘܡܢܗܘܢ ܬܘܒ ܛܥܡܬܐ ܕܚܝܠܐ ܐܝܬܝܗܿ ܡܛܟܣ ܒܓܝ̈ܕܐ ܦܪܝܣ ܥܠ ܓܘܫܡܗ ܕܠܫܢܐ. ܗܿܘ ܕܒܡܬܛܥܡ̈ܢܐ ܕܒܗ ܓܫܦܝܢ ܟܕ ܚܠܝܛܝܢ ܒܪܛܝܒܘܬܐ ܪܘܩܢܝܬܐ. ܐܝܕܐ ܕܡܬܐܝܢܐ ܒܛܥܡܬܗܘܢ ܡܪܓܫ. ܡܢܗܘܢ ܬܘܒ ܣܘܩܐ ܗܿܘ ܕܚܝܠܐ ܗܘ ܡܛܟܣ ܒܬܪ̈ܝܢܘܬ ܬܘܣ̈ܦܬܐ ܕܩܘܕܡܗ ܕܡܘܚܐ. ܗܢܝܢ ܕܡܝ̈ܬ ܠܚܠܡ̈ܬ ܬܕܝ̈ܐ. ܗܿܘ ܕܒܡܨܥܝܘܬܗ ܕܐܐܪ ܘܥܛܪ̈ܐ ܐܝܢ̈ܝܝ ܒܐܝܢܝ̈ܘܬ ܡܬܬܪ̈ܝܚܢܐ ܡܪܓܫ.","english":"The second of the natural powers is the cognitive and the motive. And this is a mover either by that which is impulsive or by that which is of action. And the impulsive is a potential power that, by means of cognitive sensation, or a power that is stirred, or a primary motion toward that which follows that which is desirous or that which flees that which is harmful. And in that, a small desire is called \"appetite,\" but in this, \"anger.\" And thus the rational and the impulsive are for that power the action of the motion that is commanded by it toward that which does it. And this itself is a power that resides in the spirits that are dense in the nerves and tendons and that serves to contract and to extend the tendons toward the joint or the limb. And the powers that are cognitive are divided in two ways: into external, I say, and internal. And the external are five: that is, the sense of touch, by which animality is more animal than the others. And its action is a power that resides in the skin that is spread over the whole body. It cognizes, then, by means of touch, when it suffers from the opposition of opposites, such as the four qualities: heat and cold, lightness and heaviness, roughness and smoothness, hardness and softness. And because of this, the physicians were divided, that it is not one power, since by different cognitions, different powers are indicated. And again, the sense of taste is a power that is arranged in the nerves that are spread over the body of the tongue, which, by the tastes that are in it, senses when they are mixed with the moistness of the saliva, the hand that is brought in their taste perceives. And again, the sense of smell is a power that is arranged in the two appendages that are before the brain, that is, the nipples of the breasts, which, by means of the air and the vapors that are carried in the air, senses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝܠܐ ܡܕܪܟܢܐ","severity":"info","text":"The phrase 'cognitive power' (ܚܝܠܐ ܡܕܪܟܢܐ) renders the Greek δύναμις γνωστική, a standard faculty in Aristotelian psychology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܘܓܪܢܐ","severity":"info","text":"The term 'impulsive' (ܡܫܘܓܪܢܐ) corresponds to the Greek ὁρμητικόν, denoting the power that initiates motion toward or away from objects.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The division of external senses into five (touch, taste, smell, hearing, sight) follows Aristotle's De Anima, though only touch, taste, and smell are detailed here.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܫܘܦܘܬܐ","severity":"info","text":"The word 'touch' (ܓܫܘܦܘܬܐ) is the Syriac equivalent of Greek ἁφή, the most basic sense according to Aristotle, shared by all animals.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to physicians (ܐ̱ܢܫ̈ܝܢ) debating whether touch is one power or multiple reflects Galenic and Aristotelian controversies.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܡܬܐ","severity":"info","text":"The term 'taste' (ܛܥܡܬܐ) is used both for the sense and for the object of sensation, paralleling Greek γεῦσις.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at 'ܘܗܟܢܐ ܡܚܪܝܝܐ ܘܡܫܘܓܪ' is ambiguous: it may mean 'the rational and the impulsive' or 'the rational is impulsive'; the translation adopts the former.","The phrase 'ܕܡܝ̈ܬ ܠܚܠܡ̈ܬ ܬܕܝ̈ܐ' is obscure; the translation renders it as 'the nipples of the breasts' but the exact anatomical referent is uncertain."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܘܕܠܘ ܒܝܕ ܓܫܘܦܘܬ ܡܢܘ̈ܬܐ ܕܐܬܦܘܫ̈ܫܝܢ ܡܢ ܡܬܬܪ̈ܝܚܢܐ ܡܪܓܫ. ܐܠܐ ܒܝܕ ܡܬܐܝܢܢܘܬܗ ܕܐܐܪ ܓܠܝܐ. ܡܢ ܗܿܝ ܕܗܐ ܡܢ ܓܘܫ̈ܡܐ ܕܛܒ ܙܥܘܪ̈ܝܢ ܪ̈ܝܚܢܐ ܡܬܬܣܝܩܝܢ ܒܐܬܪ̈ܘܬܐ ܡܒܥܕ̈ܝ ܡܢܗܘܢ. ܗܿܢܘܢ ܐܝܠܝܢ ܕܐܠܘ ܟܠܗܘܢ ܓܘܫܡ̈ܝܗܘܢ ܐܬܦܘܫܫܘ ܠܣ̈ܟܐ ܗܠܝܢ ܠܐ ܡܨܝܢ ܗܘܘ ܠܡܬܡܛܝܘ. ܘܡܢ ܗܿܝ ܬܘܒ ܕܗܐ ܐܦ ܓܘܫ̈ܡܐ ܡܕܡ ܩܫ̈ܝܐ ܡܬܬܣܝܩܝܢ. ܘܡܢܗܘܢ ܬܘܒ ܫܡܥܐ ܕܐܝܬܘܗܝ ܚܝܠܐ ܡܛܟܣ ܒܓܝܕܐ ܗܿܘ ܕܥܠ ܓܪܡܐ ܩܘܟܠܝܘܢܝܐ ܕܒܓܘ ܐܕܢܐ ܦܪܝܣ. ܡܪܓܫ ܒܩ̈ܠܐ ܘܢܩ̈ܫܐ ܒܡܨܥܝܘܬܗ ܕܐܐܪ. ܘܩܠܐ ܡܢ ܐܝܬܘܗܝ ܡܬܓܠܠܢܘܬܐ ܐܐܪܝܬܐ ܕܒܝܕ ܕܚܝܐ ܐܘ ܡܚܝܐ ܗܘܐ. ܟܕ ܗܘܐ ܐܐܪ ܡܢ ܚܐܦܐ ܡܙܕܪܒ. ܘܡܬܡܛܝܐ ܗܝ ܡܬܓܠܠܢܘܬܐ ܠܘܬ ܐܐܪ ܗܿܘ ܕܒܓܘ ܐܕܢܐ. ܘܡܣܟܡܐ ܠܗ ܒܐܣܟܝܡ ܝܬܗܿ. ܘܟܕ ܥܠ ܡܫܟܐ ܐܘܟܝܬ ܚܠܒܐ ܗܘ ܕܦܪܝܣ ܥܠ ܓܝܕܐ ܚܠܝܠܐ ܐܝܟ ܕܥܠ ܛܒܠܐ ܡܬܛܪܐ. ܙܡܡܐ ܡܕܡ ܡܬܝܠܕ ܘܡܢ ܚܝܠܐ ܕܗܪܬܡܢ ܡܬܪܓܫ. ܘܡܢܗܘܢ ܬܘܒ ܚܙܝܐ ܐܝܬܘܗܝ. ܗܿܘ ܚܝܠܐ ܡܕܡ ܐܝܬܘܗܝ ܕܡܛܟܣ ܒܓܝ̈ܕܐ ܚܠܝ̈ܠܐ ܕܡܢ ܡܘܚܐ ܠܘܬ ܒܒܬܐ ܡܬܝܒܠܝܢ. ܘܠܨܘܪ̈ܬܐ ܕܒܪܛܝܒܘܬܐ. ܓܠܝܕܢܝܬܐ ܡܬܪ̈ܫܡܢ ܡܕܪܟ ܒܡܨܥܝܘܬܐ ܕܐܐܪ ܢܗܝܪܐ ܘܨܠܝܠܐ. ܪܘܥܐ ܘܡܚܘ̈ܝܢܘܬܐ: ܘܗܿܘ ܕܐܣܒܪ ܕܚܙܝܐ ܒܝܕ ܢܦܘܩܘܬ ܙܠܝܩܐ ܡܢ ܥܝܢܐ. ܗܿܘ ܕܒܡܬܚ̈ܙܝܢܐ ܓܫܦ ܗܿܘܐ ܦܕ. ܒܗܿܝ ܕܗܘ ܗܢܐ ܐܢ ܓܕܫܐ ܗܘ ܐܝܟܢܐ ܡܨܐ ܠܡܬܦܪܫܘ ܡܢ ܗܿܘ ܕܢܣܝܡ ܘܢܦܓܥ ܒܡܬܚܙܝܢܐ ܒܠܥܕ ܚܘܒܠܐ. ܐܢ ܕܝܢ ܓܘܫܡܐ ܗܘ ܐܝܟܢܐ ܡܨܐ ܗܘܐ ܗܿܘ ܕܒܒܒܬܐ ܙܥܘܪܬܐ ܡܣܬܝܟ ܗܘܐ ܥܠ ܦܠܓܗ ܕܚܘܕܪܐ ܥܠܡܢܝܐ ܢܬܦܪܣ ܗܘܐ ܟܕ ܢܦܩ. ܘܬܘܒ ܙܕܩ ܗܘܐ ܕܒܡܕܪܟܢܘܬܗ ܕܠܗܠܝܢ ܕܩܢ̈ܣܐ ܢܣܕܩ ܗܘܐ ܠܡܘܙًܠܬ ܛܥ̈ܝܐ. ܘܬܘܒ ܗܝ ܡܬܬܙܝܥܢܘܬܗ ܐܘ ܟܝܢܝܬܐ ܙܕܩ ܗܘܐ ܕܬܗܘܐ.","english":"and not by the palpability of the tangible qualities that are perceived from the objects that are moved, but by the transparency of the air, from which even from bodies that are very small, scents are carried to distant places, which if all their bodies were dissolved into these scents, they would not be able to reach them. And again from that which even hard bodies are carried, and from them again hearing, which is a power arranged in the nerve that is on the cochlear bone, which is within the ear, spread out. It perceives sounds and noises through the mediation of the air. And sound is an aerial vibration that occurs by means of a striker or a striking object, when the air is set in motion from a blow. And this vibration reaches the air that is within the ear, and imparts to it a similar form. And when it enters the skin, or rather the membrane that is spread over the delicate nerve, as over a drum it is stretched, something like a movement is generated and is perceived by the power of sensation. And from them again sight exists. It is a certain power that is arranged in the delicate nerves that are carried from the brain to the eyes, and to the forms of the crystalline humor. It perceives transparent and clear air, spirit, and illuminations; and that which is thought to be seen by the emission of a ray from the eye, which in the visible objects would be a kind of palpation, in that this, if it were a body, how could it be distinguished from that which is placed and strikes the visible objects without destruction? Or if it were a body, how could that which is confined in a small pupil be spread out over half of the entire world when it emerges? And again, it would be necessary that by its movement it would collide with these stars and would be destroyed by the motion of the spheres. And again, its motion or natural movement would have to be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܫܘܦܘܬ","severity":"info","text":"The Syriac ܓܫܘܦܘܬ (geššūpūt) denotes 'palpability' or 'tactile quality', a technical term in Bar Hebraeus's faculty psychology for the object of touch.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܓܠܠܢܘܬܐ","severity":"info","text":"The term ܡܬܓܠܠܢܘܬܐ (metgallalūtā) means 'vibration' or 'undulation', used here to describe sound as an aerial motion, reflecting Aristotelian physics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of hearing via the cochlear bone and stretched membrane (like a drum) echoes Galenic and Aristotelian accounts of auditory anatomy, mediated through Syriac translations.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument against extramission (that sight cannot be a ray emitted from the eye) follows a standard critique in ancient optics, found in Aristotle and later in Ibn al-Haytham.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the enumeration of the cognitive-motive power, treating smell, hearing, and sight as sub-faculties, each explained by its medium (air) and organ.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is syntactically broken; the clause 'its motion or natural movement would have to be' is incomplete, possibly due to a lacuna or scribal error.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܢܗܘܢ (menhōn) could mean 'from them' (the senses) or 'from him' (the agent); the context favors the former as a transition between sensory faculties.","The phrase ܗܿܘ ܕܐܣܒܪ (haw d-esbar) is ambiguous: 'that which is thought' or 'that which is supposed'; the reading 'is thought to be seen' is adopted."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ܘܒܕܓܘܢ ܠܘ ܠܦܢܝ̈ܬܐ ܡܫܚ̈ܠܦܬܐ ܙܕܩ ܗܘܐ ܕܢܬܬܙܝܥ. ܐܘ ܨܒܝܢܝܬܐ. ܒܕܓܘܢ ܙܕܩ ܗܘܐ ܕܡܨܝܢ ܗܘܝܢ ܠܡܚܕܝܘܗܝ ܘܠܐ ܢܚܙܐ ܟܕ ܥܝܢ̈ܝܢ ܦܬܝ̈ܚܢ. ܘܬܘܒ ܙܕܩ ܗܘܐ ܕܠܐ ܢܫܬܚܠܦ ܗܘܐ ܚܙܝܐ ܒܝܕ ܪܚܝܩܘܬܐ ܘܩܪܝܒܘܬܐ ܕܡܬܚܙܝܢܐ. ܘܬܘܒ ܙܕܩ ܗܘܐ ܕܠܐ ܢܚܙܐ ܟܕ ܪ̈ܘܚܐ ܢܫ̈ܒܢ. ܒܗܿܝ ܕܡܣܬܕܩ ܗܘܐ. ܘܬܘܒ ܙܕܩ ܗܘܐ ܕܡܬܚܙًܝܢܐ ܗܠܝܢ ܕܒܓܘܫ̈ܡܐ ܐܫܝ̈ܕܐ ܕܡܓܘܢܢܝܢ ܛܒ ܡܢ ܗܿܢܘܢ ܕܒܙܓܘ̈ܓܝܬܐ ܢܬܚܙܘܢ ܗܘܘ. ܘܟܕ ܢܩܦ̈ܝܬܐ ܟܠܗܝܢ ܫܟܝܪ̈ܢ. ܐܟܘܬܗܝܢ ܘܩܕܡ̈ܝܬܐ ܫܟܝܪ̈ܢ. ܘܡܬܚܙܝܢܐ ܡܢ ܗܿܘ ܕܡܒܥܕ ܣܝܡ. ܙܥܘܪܐ ܡܬܚܙܐ ܒܗܿܝ ܕܟܕ ܐܣܦܪܢܝܬܐ ܡܕܡ ܘܙܥܘܪܬܐ ܐܝܬܝܗܿ ܗܿܝ ܕܒܡܬܪܫܡܢܘܬܗܿ ܚܙܝܐ ܡܫܬܡܠܝ ܥܠ ܡܢܬܐ ܕܙܥܘܪܝܐ ܒܗܿ ܢܦܠ ܪܘܫܡܗ ܕܡܬܚܙܝܢܐ ܠܦܘܬ ܡܒܥܕܘܬܗ ܐܟܡܐ ܕܒܐܣܟܝܡܐ ܕܡܢ ܠܬܚܬ ܡܬܚܘܐ. ܢܣܝܡ ܡܢ ܩܢܘܡܐ ܡܕܡ ܡܓܢܝܐ ܕܕܠܩܘܒܠܗܿ ܗܘ ܕܪܛܝܒܘܬܐ ܓܠܝܕܢܝܬܐ. ܘܗܝܕܝܟ ܓܠܝܐ ܕܣܘܪ̈ܛܐ ܡܕܡ ܢܦܩܘܢ ܡܢܗܿ ܠܘܬܗ ܥܠ ܐܣܟܝܡܐ ܩܘܢܘܣܝܐ. ܘܟܕ ܒܣܛܪ̈ܝܗܿ ܕܡܓܢܐ ܗܝ ܡܣܬܝܟܝܢ ܛܪ̈ܝܓܘܢܐܣ ܡܫܬܟܚܝܢ ܪ̈ܘܝܚܝ ܬܚ̈ܬܝܐ ܘܐܠܝ̈ܨܝ ܥ̈ܠܝܐ ܕܪܫܗܘܢ ܚܘܕܪܐ ܗܘ ܙܥܘܪܐ ܠܦܘܬ ܙܥܘܪܘܬܗܿ ܕܓܠܝܕܢܝܬܐ. ܒܕܓܘܢ ܟܡܐ ܕܡܬܬܘܣܦܐ ܠܡܓܢܐ ܡܒܥܕܘܬܐ. ܗܢܐ ܟܠܗ ܡܬܬܘܣܦ ܠܩܘܢܘܣ ܗܿܘ ܕܪܫܐ ܐܝܬ ܠܗܿ ܓܠܝܕܢܝܬܐ. ܘܒܐܣܝܣ ܡܓܢܐ ܐܘܪܟܐ. ܘܠܙܘ̈ܝܬܐ ܐܠܝܨܘܬܐ. ܘܡܛܠ ܗܕܐ ܟܡܐ ܕܢܪܚܩ ܡܬܚܙܝܢܐ ܡܬܐܠܨ ܚܘܕܪܐ ܕܓܠܝܕܢܝܬܐ. ܘܗܟܢܐ ܙܥܘܪܐ ܡܬܚܙܐ ܘܡܢ ܪ̈ܓܫܐ ܡܢ ܗܿܢܘܢ ܕܐܢܢܩܐܝܬ ܠܟܠ ܚܝܘܬܐ ܫܟܝܚܝܢ ܓܫܬܐ ܗܝ ܐܝܟ ܕܐܡܝܪܐ ܐܦ ܛܥܡܬܐ. ܗܿܢܘܢ ܕܝܢ ܐ̱ܚܪ̈ܢܐ ܐܝܬ ܐܡܬܝ ܕܠܐ ܢܬܟܢܫܘܢ ܒܡܕܡ ܡܕܡ ܡܢ ܚܝܘ̈ܬܐ. ܦܣܘܩܐ: ܘܪ̈ܓܫܐ ܡܢ ܓܘ̈ܝܐ ܒܚܝ̈ܠܝܢ ܚܡܫܐ ܣܝ̈ܟܝܢ ܘܡܬܦܠܓܝܢ ܠܬܠܬܐ ܦܘ̈ܠܓܐ.","english":"and not by the different palpable qualities ought it to have been moved, nor by will. By the air it ought to have been possible for them to be perceived together, and not to be seen when the eyes are open. And again, it ought not to have been the case that vision is altered by the distance and proximity of the visible objects. And again, it ought not to have been seen when the winds blow, in that which was being verified. And again, it ought to have been that these visible objects from the scattered bodies of the species are very far from those which would be seen in mirrors. And when all the surfaces are smooth, like them and the former are smooth, and the visible objects are from that which is placed far away, a small one is seen in that which, when a certain small spherical object is present, that by whose delineation vision is completed over the matter of smallness, in it falls the impression of the visible object according to its distance, as in the schema which is shown from below. Something is placed from the standing object, a concave object which is opposite it, that of the icy crystalline. And then the forms of the letters come out from it towards it onto the conical schema. And when on its sides the concave object is, the trigons are found, the lower ones wide and the upper ones narrow, whose heads are the small circle according to the smallness of the icy crystalline. By the air, as much as distance is added to the concave object, so all this is added to the cone which the icy crystalline has as a head. And to the base of the concave object, length; and to the angles, narrowness. And because of this, as the visible object recedes, the circle of the icy crystalline is narrowed. And thus a small one is seen. And from the senses, from those which are essentially found in every animal, touch is, as it is said, also taste. Those others, however, are when they are not hindered by anything from the animals. Section: And the senses from the body are in five powers, distinct, and are divided into three divisions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠܝܕܢܝܬܐ","severity":"info","text":"The term ܓܠܝܕܢܝܬܐ (glīdāʾīṯā) is a loan from Greek κρυστάλλινος, meaning 'icy crystalline' or 'crystal'. It refers to a lens or transparent medium used in optical experiments.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܟܝܡܐ ܩܘܢܘܣܝܐ","severity":"info","text":"The phrase ܐܣܟܝܡܐ ܩܘܢܘܣܝܐ (eskēmā qōnōsāyā) means 'conical schema' or 'conical figure', describing the shape of the light cone in the optical model.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage presents a detailed optical theory involving concave mirrors, crystalline lenses, and the formation of images, reflecting the influence of Greek optics (e.g., Ptolemy's Optics) on Syriac science.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a section marker (ܦܣܘܩܐ) and a summary statement dividing the senses into five powers and three divisions, indicating a structural transition in the treatise.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܢܬܬܙܝܥ, ܢܚܙܐ) due to possible scribal errors or ambiguous orthography, affecting the precise interpretation of the optical argument.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'small spherical object' (ܙܥܘܪܐ ܡܬܚܙܐ) is ambiguous: it may refer to a lens, a pupil, or a point of focus.","The phrase 'from below' (ܡܢ ܠܬܚܬ) is unclear in context, possibly indicating a diagram or a geometric orientation."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܚܕ ܡܢ ܡܕܪܟܢܐ ܕܡܬܬܨܝܪ̈ܢܘܬܐ ܡܢܬܝ̈ܬܐ. ܘܗܘ ܗܢܐ ܬܪܝܢܐܝܬ. ܘܩܕܡܝܐ ܡܢ ܗܿܘ ܕܪܓܫܐ ܡܫܘܬܦܐ ܡܬܩܪܐ. ܐܦ ܦܐܢܛܣܝܐ ܐܝܬܘܗܝ. ܘܗܘ ܗܢܐ ܚܝܠܐ ܗܘ ܡܛܟܣܐ ܒܥܘܒܐ ܩܕܡܝܐ ܕܡܘܚܐ. ܕܠܘܬܗ ܝܘܩܢ̈ܝ ܡܬܪ̈ܓܫܢܐ ܟܠܗܘܢ ܡܬܟܢܫܝܢ ܘܡܕܪܟ ܐܢܘܢ. ܘܐܠܘ ܠܐ ܠܢ ܚܝܠܐ ܗܢܐ ܠܘ ܡܦܣܩ ܦܣܩܝܢ ܗܘܝܢ. ܕܗܢܐ ܚܪܘܥܐ ܗܘ ܚܝܠܐ ܐܝܬܘܗܝ. ܘܕܡܢ ܐܢܢܩܝ ܠܗܿܘ ܕܦܣܩ ܕܡܕܪܟܢܗܘܢ ܢܗܘܐ ܐܟܚܕܐ ܓܠܝܐ. ܘܕܠܝܬ ܒܪ̈ܓܫܐ ܒܪ̈ܝܐ. ܕܟܢܝܫܘܬ ܗܠܝܢ ܡܨܐ ܗܘ ܠܡܕܪܟܘ ܬܘܒ ܓܠܝܐ. ܗܘ ܗܟܘܬ ܘܡܢ ܢܘܩܕܬܐ ܡܬܬܙܝܥܬ ܩܝܩܠܘܣܐܝܬ ܒܪܗܝܒܘ ܚܘܕܪܐ ܡܕܡ ܡܬܚܙܐ. ܘܛܘܦܬܐ ܕܢܚܬܐ ܣܘܪܛܐ ܡܬܚܙܝܐ ܬܪܝܨܐ. ܘܕܠܘ ܥܝܢܐ ܗܝ ܕܕܐܝܟ ܗܠܝܢ ܚܙܝܐ ܓܠܝܐ. ܒܗܿܝ ܕܗܝ ܗܕܐ ܐܠܐ ܠܗܿܝ ܕܕܠܩܘܒܠܝܬ ܣܝܡܐ ܗܝ ܠܗܿ ܠܐ ܡܨܝܐ ܕܬܚܙܐ. ܘܡܢ ܗܠܝܢ ܡܢ ܚܕܐ ܗܝ ܢܘܩܕܬܐ ܐܘ ܛܘܦܬܐ ܕܣܝܡܐ ܩܢܝܐ ܕܐܝܟ ܗܢܐ. ܒܕܓܘܢ ܐܠܝܨܐ ܕܚܝܠܐ ܡܕܡ ܐ̱ܚܪܢܐ ܢܗܘܐ ܕܠܘܬܗ ܡܝܒܠ ܚܙܝܐ ܨܘܪܬܐ ܕܒܗ. ܘܒܗ ܡܬܢܛܪܐ ܡܬܚܙܝܢܐܝܬ ܥܕ ܬܩܦ ܠܗ ܐ̱ܚܪܬܐ ܘܐ̱ܚܪܬܐ ܣܒܝܣܐܝܬ. ܘܗܟܢܐ ܚܘܕܪܐ ܐܘ ܣܘܪܛܐ ܡܬܪܟܒ. ܬܪܝܢܐ ܕܝܢ. ܗܿܘ ܕܗܓܓܐ ܡܬܩܪܐ. ܘܚܝܠܐ ܗܘ ܡܛܟܣ ܒܐܚܪܝܗ ܕܥܘܒܐ ܩܕܡܝܐ (ܕܡܘܚܐ). ܘܒܗ ܝܘܩܢ̈ܐ ܐܘܟܝܬ ܨܘܪܬ ܡܬܪ̈ܓܫܢܐ ܟܠܗܘܢ ܡܬܟܢ̈ܫܢ ܐܦ ܡܬܢܛܪ̈ܢ ܒܬܪ ܫܘܢܝ̈ܗܝܢ ܡܢ ܪ̈ܓܫܐ ܒܪ̈ܝܐ ܐܦ ܦܢܛܣܝܐ. ܘܗܘ ܗܢܐ ܡܕܢܐ ܡܕܡ ܗܘ ܕܦܢܛܣܝܐ. ܒܗܿܝ ܕܒܗ ܡܬܚܡܠܝܢ ܡܬܕܪܟܢܗ. ܘܕܚܝܠܐ ܡܢ ܕܩܘܒܠܐ ܠܘ ܗܘ ܟܕ ܗܘ ܕܢܛܘܪܘܬܐ ܐܝܬܘܗܝ ܝܕܝܥܐ ܡܢ ܗܿܝ ܕܠܘ ܟܠ ܡܩܒܠܢܐ ܢܛܘܪܐ. ܐܟܙܢܐ ܕܡܝ̈ܐ ܕܡܢ ܩܨ ܪܛܝܒܘܬܐ ܡܩܒܠܝܢ ܝܘܩ̈ܢܐ. ܘܡܢ ܩܨ ܓܠܝܙܘܬ ܝܒܝܫܘܬܐ ܠܐ ܢܛܪܝܢ. ܦܘܠܓܐ ܕܝܢ ܕܬܪܝܢ ܡܕܪܟܢܐ ܕܣܘ̈ܟܠܐ ܘܡܫܬܪܪ̈ܢܘܬܐ ܡܢ̈ܬܝܬܐ. ܘܗܘ ܐܦ ܗܢܐ ܬܪܝܢܐܝܬ.","english":"One of the faculties of the imaginative perceptions is the second. And this one is second. And the first is that which is called the common sense. It is also the phantasia. And this one is a power arranged in the first ventricle of the brain, towards which all the sensible qualities are collected and perceived. And if it were not for this power, the perceptions would not be distinguished. For this is the power of discernment. And it is evident that it distinguishes the perceptions of that which is perceived simultaneously. And there are no external senses by which it can perceive the clarity of these things again. Thus, and from a point moving circularly in a wide circle, something is seen, and a line of a straight line is seen, and it is not necessary that it be seen clearly like these things, because this one, except for that which is placed opposite, cannot be seen. And from these, whether it is one point or a line placed fixedly like this, by the swift movement of the power, something else happens which brings with it the vision of the form in it, and through it is adorned visibly until another and another gradually adhere to it. And thus a circle or a line is composed. The second, however, is that which is called the imagination. And it is a power arranged at the end of the first ventricle (of the brain). And in it, qualities, as well as the form of all the sensibles, are collected and also adorned after their equality with the external senses and the phantasia. And this one is something of the phantasia, because in it the perceptions are preserved. And of the power of the opposite, it is not the same when it is known that it is of preservation, because not every recipient preserves. Just as water, from the side of moisture, receives qualities, and from the side of transparency and dryness, does not preserve. The division, however, of the second faculty of intellectual concepts and confirmations is the second. And this one also is second.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܐܢܛܣܝܐ","severity":"info","text":"The Greek loanword φαντασία is used here for the first internal sense faculty, often rendered 'imagination' or 'phantasia' in medieval psychology. Bar Hebraeus distinguishes it from the 'common sense' (ܪܓܫܐ ܡܫܘܬܦܐ) and from a higher faculty called 'imagination' (ܗܓܓܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܓܓܐ","severity":"info","text":"The term ܗܓܓܐ (from the root 'to think, meditate') is used for the second faculty, here translated 'imagination'. It is located at the end of the first ventricle of the brain and preserves and adorns sensible forms after their reception by the external senses and phantasia.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The tripartite division of internal senses (common sense, phantasia, imagination) and their localization in the brain ventricles follows Galenic-Avicennan psychology, mediated through Syriac and Arabic sources. Bar Hebraeus adapts this scheme for his own theological epistemology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks the transition from the first faculty (common sense / phantasia) to the second faculty (imagination), explicitly labeled 'the second' (ܬܪܝܢܐ). The division of the 'second faculty of intellectual concepts and confirmations' is also announced as second, indicating a layered taxonomy.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is compressed: 'the division, however, of the second faculty of intellectual concepts and confirmations is the second. And this one also is second.' The repetition may reflect a textual corruption or an elliptical reference to a further subdivision not fully preserved.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܘ ܗܢܐ ܬܪܝܢܐܝܬ' could mean 'and this one is second' or 'and this one is secondarily'; the translation takes it as ordinal. The referent of 'the second faculty of intellectual concepts and confirmations' is not explicitly defined in the surviving text."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ܚܕ ܡܢ ܗܿܘ ܕܘܗܡ ܡܬܩܪܐ. ܘܐܝܬܘܗܝ ܚܝܠܐ ܡܕܡ ܡܛܟܣ ܒܐܚܪܝܗ ܕܥܘܒܐ ܡܨܥܝܐ ܕܡܘܚܐ ܘܡܕܪܟ ܠܙܢ̈ܝܐ ܠܐ ܡܬܪ̈ܓܫܢܐ ܕܫܟܝܚܝܢ ܒܡܬܪ̈ܓܫܢܐ. ܘܦܣ̈ܩܐ ܡܣܪܚ ܡܢ̈ܬܝܐ ܒܗܘܢ ܥܠܝܗܘܢ. ܐܝܟ ܦܣܩܗܿ ܕܢܩܝܐ ܒܣܢܐܬܐ ܥܠ ܕܐܒܐ. ܘܒܚܘܣܢܐ ܥܠ ܝܠܕܗܿ. ܐ̱ܚܪܢܐ ܕܝܢ ܚܝܠܐ ܗܿܘ ܕܡܬܥܗܕܢܐ ܡܬܟܢܐ. ܘܡܛܟܣ ܒܥܘܒܗ ܐ̱ܚܪܢܐ ܐܘܟܝܬ ܬܠܝܬܝܐ ܕܡܘܚܐ. ܘܢܛܪ ܠܣܘ̈ܟܠܐ ܡܢ̈ܬܝܐ ܐܘܟܝܬ ܠܦܣ̈ܩܐ ܘܗܡ̈ܝܐ. ܘܗܘ ܗܢܐ ܡܕܢܐ ܗܘ ܕܘܗܡ. ܐܝܟ ܕܐܦ ܗܓܓܐ ܠܦܢܛܣܝܐ. ܘܗܠܝܢ ܡܢ ܬܪܝܢ ܚܝ̈ܠܐ ܕܡܬܬܨܝܪ̈ܢܘܬܐ ܡܢ̈ܬܝܬܐ. ܘܬܪܝܢ ܐ̱ܚܪ̈ܢܐ ܕܡܫܬܪܪ̈ܢܘܬܐ ܡܢ̈ܬܝܬܐ ܗ̄ ܠܟܠܚܕܐ ܡܢܗܝܢ ܡܕܪܟܢܐ ܘܢܛܘܪܐ. ܦܘܠܓܐ ܕܝܢ ܬܠܝܬܝܐ. ܗܿܘ ܗܘ ܕܡܟܢ ܠܡܪܟܒܘ ܨܘܪ̈ܬܐ ܥܡ ܚܕ̈ܕܐ. ܘܠܣܘ̈ܟܠܐ ܥܡ ܚܕ̈ܕܐ. ܘܠܣܘ̈ܟܠܐ ܥܡ ܨܘܪ̈ܬܐ. ܘܚܝܠܐ ܡܬܟܢܐ ܡܬܗܓܓܢܐ ܠܘܬ ܚܫܚܬܗ ܕܘܗܡ. ܘܚܫܘܒܬܢܐ ܠܘܬ ܚܫܚܬܗ ܕܗܘܢܐ. ܡܛܟܣ ܕܝܢ ܒܥܘܒܐ ܡܨܥܝܐ ܕܡܘܚܐ ܠܘܬ ܬܘܠܥܐ. ܥܒܕܗ ܕܝܢ ܐܝܬܘܗܝ ܕܢܪܟܒ ܐܟܚܕ ܘܫܪܐ. ܘܢܬܗܓܓ ܚܝ̈ܘܬܐ ܬܪܝܢܬ ܪ̈ܫܐ ܐܘ ܕܠܐ ܪܫܐ. ܘܒܒܪܝܬܗ ܡܢ ܐܝܟ ܗܿܘ ܕܠܐ ܡܬܘܡ ܢܐܚ ܒܫܢܬܐ ܐܘ ܒܥܝܪܘܬܐ ܐܬܬܟܝܢ. ܘܒܗ ܬܚܘ̈ܡܐ ܡܨܥ̈ܝܐ ܡܬܬܨܝܪܝܢ. ܘܠܣܘܥܪ̈ܢܐ ܡܬܗܘܢ̈ܢܐ ܒܡܓܫ̈ܡܐ ܡܕܡܐ. ܘܠܡܬܝ̈ܕܥܢܐ ܒܡܬܪ̈ܓܫܢܐ. ܘܡܢ ܐܝܢܝ̈ܘܬܐ ܠܘܬ ܐܝܢ̈ܝܐ ܪܗܛ. ܘܡܢ ܣܘܥܪ̈ܢܐ ܠܘܬ ܗܿܢܘܢ ܕܣܩܘ̈ܒܠܝܝܢ ܐܘ ܡܣܒܗܝܢ ܒܗܘܢ ܘܠܟܠܚܕ ܡܢ ܗܠܝܢ ܐܘܪ̈ܓܢܐ ܪܘܚܐ ܡܕܡ ܕܒܗ ܕܝܠܢܝܐ. ܗܿܝ ܐܝܕܐ ܕܡܪܟܒܬܐ ܗܝ ܐܘܟܝܬ ܛܥܘܢܬܐ ܕܚܝܠܐ ܕܒܗ ܡܙܝܥܢܐ ܢܗܘܐ ܐܘ ܡܕܪܟܢܐ ܐܘ ܡܕܡ ܐ̱ܚܪܝܢ. ܘܗܝ ܪܘܚܐ ܓܘܫܡܐ ܗܝ ܩܛܝܢܐ ܘܚܡܝܡܐ ܕܡܢ ܩܛܝܢܘܬܗܘܢ ܕܟܘ̈ܡܘ ܡܬܝܠܕܐ. ܐܝܟ ܕܐܦ ܗܕܡ̈ܐ ܡܢ ܠܒܝܕܘܬܗܘܢ. ܢܒܥܐ ܕܝܢ ܗܘ ܠܒܐ ܐܝܬܘܗܝ.","english":"One of them is that which is called imagination. And it is a power arranged in the posterior part of the middle ventricle of the brain, and it perceives the non-sensible intentions that are present in the sensibles. And it composes the forms that are received from them, like the composition of the image of a wolf upon a sheep, and of a son upon his mother. The other power, however, is that which is called the recollective, and it is arranged in the other ventricle, that is, the third of the brain. And it preserves the received concepts, that is, the forms and the images. And this very one is the imagination, just as also the discourse is the phantasia. And these are the two powers of the imaginative perceptions. And the other two of the confirmative perceptions are, for each of them, a perceiver and a preserver. The third division, however, is that which is called the compositive, which combines forms with one another, and concepts with one another, and concepts with forms. And the power called the imaginative is directed toward the need of the imagination, and the cogitative toward the need of the intellect. It is arranged, then, in the middle ventricle of the brain near the pineal gland. Its function, however, is to combine and separate together, and to direct the two-headed or headless animals, and in its creation it is as if it were established without end in an hour or in a vigil. And through it the middle boundaries are formed, and the actions that occur in bodies are imitated, and the things known through the sensibles. And it runs from essences to essences, and from actions to the subjects of the opposites or the recipients in the subject. And for each of these organs, the spirit is something that is in it of its own. That is, the instrument of the composition, or the error of the power by which it is moved, whether it be a perceiver or something else. And this spirit is a subtle and warm body, which is generated from the subtlety of the humors, just as also the limbs are from their moisture. The heart, however, is the seat of the intellect.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܗܡ","severity":"info","text":"The Syriac term ܕܘܗܡ (dūḥām) is here rendered 'imagination' and corresponds to Greek φαντασία. Bar Hebraeus distinguishes it from the 'recollective' (ܡܬܥܗܕܢܐ) and the 'compositive' (ܡܪܟܒܘ) powers, reflecting a tripartite faculty psychology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܒܐ ܡܨܥܝܐ ܕܡܘܚܐ","severity":"info","text":"The description of the imagination as located in the posterior part of the middle ventricle of the brain and the recollective in the third ventricle follows Galenic-Avicennan neuropsychology, mediated through Syriac translations of Arabic philosophical works.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܐܦ ܗܓܓܐ ܠܦܢܛܣܝܐ","severity":"info","text":"The equation of imagination (ܕܘܗܡ) with phantasia and the remark that 'discourse is the phantasia' echoes Aristotle's De Anima III.3, where νοῦς and φαντασία are distinguished, a standard topos in Syriac philosophical compendia.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܠܓܐ ܕܝܢ ܬܠܝܬܝܐ","severity":"info","text":"The passage divides the internal senses into three divisions: imaginative (two powers), confirmative (two powers), and compositive (one power). This triadic structure is a hallmark of Bar Hebraeus's systematic exposition in the Treatise of Treatises.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܚܐ","severity":"info","text":"The 'spirit' (ܪܘܚܐ) is described as a subtle, warm body generated from the subtlety of humors, serving as the instrument of composition or error. This reflects the Galenic concept of πνεῦμα as a corporeal medium between soul and body.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܕܗ ܕܝܢ ܐܝܬܘܗܝ ܕܢܪܟܒ ܐܟܚܕ ܘܫܪܐ","severity":"caution","text":"The phrase 'to combine and separate together' for the compositive power is ambiguous: it may refer to the formation of composite images or to logical combination. The Syriac ܫܪܐ can mean 'loosen' or 'separate', and the intended sense is not fully resolved.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two-headed or headless animals' (ܚܝ̈ܘܬܐ ܬܪܝܢܬ ܪ̈ܫܐ ܐܘ ܕܠܐ ܪܫܐ) is unclear; it may be a reference to mythical creatures or a metaphor for composite mental images.","The phrase 'established without end in an hour or in a vigil' (ܕܠܐ ܡܬܘܡ ܢܐܚ ܒܫܢܬܐ ܐܘ ܒܥܝܪܘܬܐ) is obscure; it may describe the instantaneous or timeless nature of the compositive power's operation."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܘܒܪܕܝܗܿ ܕܡܢܗ ܪܘܚܐ ܚܝܘܬܢܝܬܐ ܡܬܟܢܝܐ. ܘܟܕ ܒܝܕ ܫܪ̈ܝܢܐ ܠܘܬ ܡܘܚܐ ܡܣܬܠܩܐ. ܘܡܬܡܙܓܐ ܒܩܪܝܪܘܬܗ ܘܒܝܕ ܓܝ̈ܕܐ ܥܠ ܣܘܓܐܗ ܕܦܓܪܐ ܢܛܚܐ. ܟܕ ܚܝ̈ܠܐ ܡܪ̈ܓܫܢܐ. ܘܡܬܬܙܝ̈ܥܢܐ ܠܗܘܢ ܠܗܕܡ̈ܐ ܡܝܒܠܐ. ܘܪܘܚܐ ܢܦܫܢܝܬܐ ܡܬܩܪܝܐ. ܘܟܕ ܒܝܕ ܘܪ̈ܝܕܐ ܠܘܬ ܟܒܕܐ ܕܪܫܐ ܗܝ ܕܚܝ̈ܠܐ ܟܠܗܘܢ ܢܨܒ̈ܬܢܝܐ ܡܬܡܛܝܐ. ܪܘܚܐ ܟܝܢܝܬܐ ܡܫܬܡܗܐ. ܘܡܪܢܝܐ ܦܫܝܛܐܝܬ ܠܒܐ ܒܠܚܘܕܘܗܝ ܐܝܬܘܗܝ. ܘܐܠܘ ܡܘܚܐ ܠܘ ܡܢܗ ܢܣܒ ܐܠܐ ܗܘ ܗܘܐ ܪܫܐ ܕܗܘܝܗܿ ܕܪܘܚܐ ܚܡܝܡܐ ܛܒ ܙܕܩ ܗܘܐ ܕܢܗܘܐ. ܘܟܕ ܚܡܝܡܘܬܐ ܡܩܛܢܢܝܬܐ ܡܕܡ ܐܝܬܝܗܿ ܘܡܦܘܫܫܢܝܬܐ. ܐܝܟܢܐ ܩܪܝܪܐ ܪܛܝܒܐ ܐܝܬܘܗܝ. ܘܐܠܘ ܬܘܒ ܚܡܝܡܐ ܐܝܬܘܗܝ ܗܘܐ ܟܕ ܡܬܬܘܣܦܐ ܗܘܬ ܠܗ ܚܡܝܡܘܬܐ ܕܡܢ ܡܬܬܙܝ̈ܥܢܘܬܐ ܘܕܩ ܗܘܐ ܕܡܫܬܓܪܘ ܡܫܬܓܪ ܗܘܐ. ܠܘ ܟܐܢܐܝܬ ܡܕܝܢ ܐܬܪܥܝ ܓܐܠܝܢܘܣ ܘܟܠܗܘܢ ܒܢ̈ܝ ܐܡܢܗ. ܘܕܓܘܫܡܐ ܗܝ ܪܘܚܐ ܝܕܝܥܐ ܡܢ ܗܿܝ ܕܟܠ ܗܕܡ ܟܕ ܣܟܪܐ ܡܕܡ ܒܝܬ ܠܗ ܠܡܘܚܐ ܢܦܠ. ܒܛܠܐ ܡܢܗ ܡܪܓܫܢܘܬܐ. ܘܕܩܛܝܢܐ ܬܘܒ ܝܕܝܥܐ ܡܢ ܗܿܝ ܕܒܡܥܒܪ̈ܬܐ ܕܛܒ ܐܠܝ̈ܨܢ ܥܒܪܐ ܒܦܘܪ̈ܘܓܝܕܢ̈ܝܐ. ܘܐܬܗܕܝܘ ܡܢ ܐ̱ܢܫ̈ܐ ܠܘܬ ܡܫܬܘܕܥܢܘܬܐ ܕܕܠܝܘܬ ܟܠܚܕ ܡܢ ܐܘܪ̈ܓܢܐ ܒܚܝܠܐ ܡܕܡ. ܡܢ ܢܩܝܦܘܬ ܒܘܠܒܠܗܘܢ ܠܚܫܝ̈ܗܘܢ. ܘܡܛܟܣܘܬܗܘܢ ܠܚܘܠܡܢܗܘܢ ܘܕܡܫܚ̈ܠܦܐ ܘܠܘ ܚܕ ܐܢܘܢ ܚܝ̈ܠܐ ܐܫܬܘܕܥܘ. ܡܢ ܗܿܝ ܕܕܝܠܢܐܝܬ ܐܝܬ ܠܗܘܢ ܠܡܟܬܪܘ ܟܠܚܕ ܡܢܗܘܢ ܒܒܘܛܠ ܗܘ ܐ̱ܚܪܢܐ. ܡܥܝܪܢܘܬܐ: ܐܠܘ ܢܦܫܐ ܗܘ ܡܘܙܓܐ ܐܝܬܝܗܿ ܗܘܬ. ܙܕܩ ܗܘܐ ܕܡܥܒܕܢ̈ܘܬܗܿ ܒܦܫܝ̈ܛܐ ܝܬܝܪ ܡܬܚ̈ܙܝܢ ܗܘ̈ܝ. ܒܗܿܝ ܕܡܘܙܓܐ ܘܠܐىܡܕܡ ܗܘ ܐ̱ܚܪܝܢ ܣܛܪ ܡܢ ܐܝܢܝܘܬܐ ܡܢ ܐܝܢܝܘܬܐ ܡܕܡ ܡܪܟܒܬ ܡܢ ܐܝܢܝ̈ܘܬ ܦܫܝ̈ܛܐ ܘܡܨܥܝܘܬܗܝܢ ܐܘܟܝܬ ܫܘܬܦܬܐ ܕܝܠܗܝܢ. ܘܐܠܘ ܬܘܒ ܢܦܫܐ ܡܘܙܓܐ ܗܘܬ.","english":"And by its coldness the animal spirit is tempered. And when, by means of the arteries, it ascends to the brain, it is mixed with its coolness, and by means of the nerves it is distributed over the whole body, while the sensory and motor powers are conveyed to the members. And it is called the psychic spirit. And when, by means of the ducts, it reaches the liver of the head—that is, the place where all the natural powers are received—it is named the natural spirit. And the heart alone is simply the ruler. And if the brain did not receive its heat, it would be the head of the existence of the hot spirit; it would be very fitting that it be so. And since heat is something that cuts and disperses, while the brain is cold and moist, if it were hot, when the heat of the motions was added to it, it would be disturbed and agitated, not moderately. Galen and all the physicians did not think thus. And it is known that the spirit is corporeal, from the fact that when any member is blocked somewhat from the brain, sensation ceases. And it is also known from the fact that it passes through very narrow passages in the foramina, and it is led by the nerves to the recognition of the particularity of each of the organs by some power, by the closeness of their entanglement to their sensations, and by their arrangement for their health, and that diverse powers, and not one single power, are recognized. From the fact that each of them has its own proper activity in the absence of the other. Wakefulness: if the soul were a mixture, its activities would be seen more simply, since a mixture is nothing other than a composition of substances from simple substances and their intermediate, that is, the participation of their own. And if again the soul were a mixture.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܚܐ ܚܝܘܬܢܝܬܐ","severity":"info","text":"The Syriac term 'rūḥā ḥayawtānītā' (animal spirit) is a technical term from Galenic physiology, denoting the pneuma that mediates sensation and motion via the nerves.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܒܕܐ ܕܪܫܐ","severity":"info","text":"The phrase 'kabdā d-rešā' (liver of the head) is a Syriac calque for the liver-like organ in the head, i.e., the brain's anterior ventricle, where the natural spirit is received.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܐܠܝܢܘܣ","severity":"info","text":"Galen (Gālīānōs) is cited as the authority whose view on the brain's coolness and the spirit's nature is being contested; this reflects Bar Hebraeus's engagement with Galenic medicine.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܥܝܪܢܘܬܐ","severity":"info","text":"The word 'məʿīrānūtā' (Wakefulness) marks a new argumentative section, introducing a hypothetical objection against the soul being a mixture, signaled by the marginal note in the manuscript.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܠܘ ܬܘܒ ܢܦܫܐ ܡܘܙܓܐ ܗܘܬ","severity":"caution","text":"The passage ends abruptly with 'if again the soul were a mixture'; the argument is incomplete, possibly due to a lacuna in the manuscript or a deliberate break in the treatise.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is truncated; the intended conclusion of the argument against the soul as a mixture is not provided."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ܙܕܩ ܗܘܐ ܕܒܐܡܝܢ ܬܫܬܚܠܦ ܐܝܟ ܕܐܦ ܗܘ ܡܫܬܚܠܦ ܨܝܕ ܓܫܘܦܘܬ ܗܿܘ ܕܣܩܘܒܠܝ. ܘܬܘܒ ܐܝܟܢܐ ܡܘܙܓܐ ܡܨܝܐ ܕܬܗܘܐ ܗܿܝ ܕܢܛܘܪܬܐ ܗܝ ܕܡܘܙܓܐ. ܟܕ ܥܫܡܐ ܠܟܝ̈ܢܐ. ܥܪ̈ܩܝ ܡܢ ܚܕ̈ܕܐ ܘܢܨܘ̈ܝܐ ܠܘܬ ܡܠܘܬܘܬܐ. ܢܘܗܪܐ ܥܠ ܢܦܫܬܐ ܡܠܝܠܬܐ\nܩܕܡܝܬ ܥܠ ܠܐ ܗܘܠܢܝܘܬܗܿ\nܠܡܐ ܐܪܐ ܡܓܢܐ ܓܢܐ ܐܢ̱ܬ ܡܢ ܝܬܟ ܐܘ ܐܢܬ. ܘܟܕ ܕܡܝܟ ܐܢ̱ܬ ܐܘ ܥܝܪ ܐܘ ܪܘܐ. ܒܗܿ ܒܕܡܘܬܐ ܘܟܕ ܬܬܗܓܓ ܝܬܟ. ܐܝܟ ܗܿܘ ܕܡܦܠܗ̈ܕܢ ܡܢܘ̈ܬܟ ܟܠܗܝܢ. ܠܡܐ ܡܛܥܐ ܬܛܥܐ ܐܢ̱ܬ ܠܟ. ܠܐ ܐܡܪ ܐ̱ܢܐ. ܒܕܓܘܢ ܐܫܬܘܕܥ ܕܠܘ ܡܕܡ ܗܘ ܐܢ̱ܬ ܡܢ ܡܢܘ̈ܬܟ ܓܘܫܡ̈ܢܝܬܐ. ܐܦܠܐ ܟܠܗܝܢ. ܒܗܿ ܒܕܡܘܬܐ ܐܢܗܘ ܕܡܕܡ ܗܘܝܬ ܡܢ ܡܢܘ̈ܬܟ ܗܿܢܝܢ ܕܡܬܚ̈ܙܝܢ ܡܫܟܐ ܠܡܐܡܪ ܐܘ ܡܕܡ ܐ̱ܚܪܝܢ ܙܕܩ ܗܘܐ ܕܠܘ ܐܢ̱ܬ ܬܟܬܪ ܗܘܝܬ ܒܡܬܢܫܛܢܘܬ ܗܢܐ. ܘܐܠܘ ܬܘܒ ܡܕܡ ܗܘܝܬ ܐ̱ܚܪܝܢ ܡܢ ܡܢܘ̈ܬܟ ܠܡ ܓܘܝ̈ܬܐ. ܙܕܩ ܗܘܐ ܕܟܕ ܚܕܐ ܡܢܬܐ ܡܬܢܫܐ ܗܘܝܬ. ܐܦ ܐܢ̱ܬ ܠܟ ܬܬܢܫܐ. ܘܕܠܘ ܗܟܢܐ ܗܘ ܓܠܝܐ. ܒܗܿܝ ܕܠܟܠ ܚܕܐ ܡܢ ܗܠܝܢ ܒܝܕ ܐܘܡܢܘܬܐ ܟܒܪ ܨܘܪܝܬܐ ܡܨܐ ܐܢ̱ܬ ܠܡܐܠܦܝܗܿ. ܘܐܢ̱ܬ ܠܟ ܐܢܢܩܐܝܬ ܒܟܠܙܒܢ ܝܕܥ ܐܢ̱ܬ. ܘܬܘܒ ܐܠܘ ܠܐ ܡܕܡ ܡܬܦܘܫܫ ܗܘܐ ܡܢ ܗܕܡ̈ܝܟ. ܙܕܩ ܗܘܐ ܕܠܪܒܘܬ ܟܡܝܘܬܐ ܕܛܒ ܪܒܐ ܡܬܡܛܐ ܗܘܝܬ ܘܗܐ ܠܘ ܗܟܢܐ. ܘܟܕ ܐܢܢܩܐܝܬ ܬܚܝܬ ܦܘܫ̈ܫܐ ܣܝܡܝܢ ܘܠܘ ܗܢܘܢ ܟܕ ܗܢܘܢ ܡܩܘܝܢ. ܠܘ ܐܢ̱ܬ ܗܘ ܗܢܘܢ ܗܿܘ ܕܐܘܣܚܘܬܟ ܘܠܐ ܡܬܘܡ ܝܪܒܐ ܐܘ ܒܨܪܐ. ܝܬܟ ܡܕܝܢ ܙܠܓܐ ܡܕܡ ܡܠܟܘܬܢܝܐ ܘܐܠܗܝܐ ܐܝܬܝܗܿ. ܗܿܝ ܕܡܥܠܝܐ ܡܢ ܗܘܠܐ ܡܩܒܠܬ ܚܘ̈ܒܠܐ ܘܕܝܘܒܬܐ(ܕܝܡܬܐ). ܕܠܗܿ ܢܦܫܐ ܡܠܝܠܬܐ ܩܪܝܐ ܡܠܬܐ. ܘܡܬܦܫܩܐ ܕܐܝܬܝܗܿ ܐܘܣܝܐ ܕܠܘ ܡܢ ܗܘܠܐ. ܐܦܠܐ ܒܗܘܠܐ ܐܝܬܝܗܿ. ܘܡܟܢܐ ܕܬܙܝܥܝܘܗܝ ܠܓܘܫܡܐ ܘܬܕܪܟ ܟܠܗܝܢ ܕܐܝܬܝܗ̈ܝܢ ܒܚܝܠܐ.","english":"It would be fitting that it be changed in the middle, just as that which is opposite to it is changed in respect of corporeality. And again, how can a mixture be possible such that it is the guardian of the mixture? While the bones are hidden, the veins flee from one another and the nerves towards the extremities, and light upon the rational soul.\n\nFirst, concerning its non-materiality: When you are asleep or awake or intoxicated, in that same manner, and when you are agitated, as if all your members were in fear. When you are deceived, you do not say \"I\". By this it is known that you are nothing from your bodily members, nor all of them. In the same manner, if you were something from those members which are seen, it could be said that you or something else would be fitting, that you would not be occupied with this inquiry. And if again you were something else from your members, the internal ones, it would be fitting that when one member is affected, you also would be affected. And that this is not so is evident, in that for each one of these, by means of a specific art, you can learn its form, and you yourself certainly know at all times. And again, if nothing were separated from your limbs, it would be fitting that you would attain a very great quantity of quantity, and behold, it is not so. And when you are certainly placed under separations, they are not the same when they are stable. You are not that same state of your essence, and there is never increase or decrease. Your self, then, is some royal and divine radiance, which is elevated above these, receiving corruptions and impressions (images). To it, the rational soul is called the Word, and it is interpreted that it is an essence not from these, nor is it in these. And from here it moves the body and directs all that are in power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܬܐ","severity":"info","text":"The Syriac term ܡܠܬܐ (mellṯā) is used here for the rational soul, echoing the Johannine Logos. Bar Hebraeus identifies the rational soul with the Word, a key move in his theological psychology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܒܬܐ(ܕܝܡܬܐ)","severity":"info","text":"The phrase ܕܝܘܒܬܐ(ܕܝܡܬܐ) (dyūbtā dīmtā) likely means 'impressions (images)'. The parenthetical ܕܝܡܬܐ may be a gloss or variant, reflecting the author's engagement with Aristotelian categories of affection and form.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܕܡܝܬ ܥܠ ܠܐ ܗܘܠܢܝܘܬܗܿ","severity":"info","text":"The phrase 'First, concerning its non-materiality' marks a clear structural division, introducing a new argument about the soul's immateriality, distinct from the preceding physiological discussion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܢ̱ܬ ܠܟ ܐܢܢܩܐܝܬ ܒܟܠܙܒܢ ܝܕܥ ܐܢ̱ܬ","severity":"info","text":"The clause 'you yourself certainly know at all times' asserts the soul's constant self-awareness, a point used to argue for its unity and distinction from the body's changing members.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܠܘ ܬܘܒ ܡܕܡ ܗܘܝܬ ܐ̱ܚܪܝܢ ܡܢ ܡܢܘ̈ܬܟ ܠܡ ܓܘܝ̈ܬܐ","severity":"caution","text":"The text is uncertain at 'internal members' (ܠܡ ܓܘܝ̈ܬܐ). The reading 'internal' is conjectural; the Syriac may be corrupt or elliptical. The argument contrasts visible and hidden members, but the exact referent is ambiguous.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'guardian of the mixture' (ܢܛܘܪܬܐ ܕܡܘܙܓܐ) is ambiguous: it may refer to the soul as preserving the blend of elements, or to a specific physiological function. The reading taken follows the context of the rational soul's role.","The clause 'when you are certainly placed under separations' (ܘܟܕ ܐܢܢܩܐܝܬ ܬܚܝܬ ܦܘܫ̈ܫܐ ܣܝܡܝܢ) is syntactically unclear; it likely means the soul is subject to bodily divisions but remains unchanged."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ܐܢ ܐ̱ܢܫܝܬܐ ܗܝ. ܐܘ ܒܡܥܒܕܢܘܬܐ. ܐܢ ܡܘܙܠܬܢܝܬܐ ܗܝ. ܢܘܗܪܐ ܕܥܠ ܚܝ̈ܠܝܗܿ\nܘܠܗܕܐ ܡܢ ܬܪܝܢ ܐܝܬ ܚܝ̈ܠܐ. ܬܐܘܪܝܛܝܩܝܐ ܘܣܥܘܪܝܐ. ܘܟܠܚܕ ܡܢܗܘܢ ܗܘܢܐ ܡܬܩܪܐ. ܘܚܝܠܐ ܡܢ ܣܥܘܪܝܐ ܡܙܝܥܢܐ ܗܘ ܕܦܓܪܐ ܐ̱ܢܫܝܐ ܠܘܬ ܣܥܘܪ̈ܘܬܐ ܡܢ̈ܬܝܬܐ ܗܿܢܝܢ ܕܡܗܢ̈ܝܢ ܠܗܿ ܐܝܟ ܕܐܦ ܚܝܠܐ ܗܿܘ ܡܫܘܓܪܢܐ ܠܘܬ ܗܿܝ ܕܢܬܒܥ ܗܿܘ ܕܪܓܝܓ. ܐܘ ܢܕܚܘܩ ܗܿܘ ܕܣܢܐ ܡܝܬܐ ܠܗܿܘ ܡܙܝܥܢܐ. ܒܗܿ ܒܕܡܘܬܐ ܘܗܢܐ ܐܠܐ ܡܬܒܥܝܢ̈ܘܬܗ ܕܗܢܐ ܗܘܢܢ̈ܝܬܐ ܡܕܡ ܐܝܬܝܗ̈ܝܢ. ܐܟܙܢܐ ܕܛܒܬܐ ܘܟܐܢܘܬܐ ܘܥܒ̈ܕܐ ܕܡܗܢܝܢ ܠܢܦܫܐ ܒܥܠܡܐ ܕܗܪܬܡܢ ܘܐܦܢ ܡܐܚܫ̈ܢܐ ܡܕܡ ܢܗܘܘܢ ܕܫܥܬܐ ܕܡܢܗܘܢ ܪܓܬܐ ܚܝܘܬܢܝܬܐ ܡܫܬܢܩܐ. ܘܚܝܠܐ ܬܐܘܪܝܛܝܩܝܐ ܡܕܪܟܢܐ ܡܕܡ ܐܝܬܘܗܝ ܠܐ ܣܥܘܪܐ. ܡܫܥܒܕܢܐ ܕܝܢ ܒܪܡ ܕܗܿܘ ܣܥܘܪܐ. ܘܗܿܘ ܡܢ ܣܥܘܪܝܐ ܗܘܝܘ ܕܙܕܩ ܠܡܫܬܠܛܘ ܥܠ ܚܝ̈ܠܝ ܦܓܪܐ ܕܫܪܟܐ. ܚܝܒܘܬܗ ܕܝܢ ܕܡܢܗܘܢ ܥܠܬܐ ܗܘܝܐ ܡܒܥܕܢܝܬܐ ܕܡܢ ܫܪܪܐ ܩܕܡܝܐ ܘܡܙܡܢܬ ܫܘܢܩܐ. ܢܦܫܐ ܡܕܝܢ ܘܚܝ̈ܠܝ ܦܓܪܐ ܟܠܚܕ ܡܢܗܘܢ ܠܡܚܒ ܐܝܬ ܠܗ ܡܢ ܗܿܘ ܐ̱ܚܪܢܐ. ܘܐܠܐ ܐܝܟܢܐ ܡܢ ܒܢܝ̈ܢܫܐ ܗܿܘ ܡܢ ܕܠܝܠ ܗܘ ܠܡܬܒܥܪܪܘ. ܗܿܘ ܕܝܢ ܠܡܫܬܪܚܘ ܠܦܘܬ ܚ̈ܫܐ ܕܐܟܣܝܣ ܩܢܘ. ܡܠܘܢ ܕܝܢ ܐܢ̱ܬ ܟܕ ܬܐܘܪ̈ܝܣܐ ܥܒܕ ܐܢ̱ܬ ܓܢܒܪܘܬ ܒܪܘܝܐ ܘܓܐܝܘܬܗ. ܘܟܪ̈ܘܒܐ ܐܘ ܣܪ̈ܦܐ ܕܨܡܚ̈ܐ ܐܢܘܢ ܘܙܠܓ̈ܐ ܕܗܕܝܪܘܬܗ. ܐܘ ܬܫܡܥ ܠܟܪܘܙܐ ܐ̱ܢܫ ܐܠܗܝܐ ܕܡܪܬܐ ܥܠ ܩܘܡܐ ܗܿܘ ܡܠܐ ܣܘܪܕܐ ܕܩܕܡ ܒٍܝܡܐ ܕܚܝܠܬܐ ܐܝܟܢܐ ܡܬܩܒ̈ܒܢ ܠܟ ܒܣܪ̈ܬܐ. ܘܡܙܕܩ̈ܦܢ ܡܢ̈ܐ ܡܢ ܢܘܗܪܐ ܗܿܘ ܕܨܡܚ ܒܢܦܫܟ ܘܥܛܦ ܠܘܬ ܗܝܟܠܟ. ܘܗܟܢܐ ܚܐܫܝܢ ܚܝ̈ܠܐ ܡܢ ܢܦܫܐ. ܘܗܝ ܗܕܐ ܡܩܒܠܢܝܬܐ ܗܝ ܕܣܘ̈ܟܠܐ ܒܚܝܠܐ ܐܟܚܕ ܘܒܡܥܒܕܢܘܬܐ.","english":"or a substance. Or in actuality. Or it is a natural disposition. The light that is upon its powers.\n\nAnd to this, from the two, there are powers: theoretical and practical. And each of them is called a power. And the power from the practical is the motive power of the body, which is a substance, in relation to the practical activities that are natural to it, just as also that power is set in motion in relation to that which follows that which is gentle. Or that which is distant, that which is dead, to that which is motive. In the same manner, and this, but the consequences of this substance are something that are. As is the case with goodness and wickedness and the deeds that are natural to the soul in the world of generation and corruption, and also the affections, something that are of the moment, from which the animal desire is quenched. And the theoretical power apprehends something that is not practical. It is, however, subservient, but that practical one. And that from the practical is that which ought to rule over the powers of the body of the rest. Its obligation, however, from which is the cause, is the separation from the first truth and the diminution of desire. The soul, then, and the powers of the body, each of them has a relation to the other. And if not, how then from the evil ones is that which is from the night, that it is to be set free? That, then, is to be extended towards the passions of the axis of the stomach. You, however, fill, when you make theories, you make the courage of the creator and his pride. And the cherubs or seraphs of the plants are, and the shoots of his splendor. Or listen to the herald, a divine man, of the Lord concerning that form full of the order that is before the sea of power, how it is gathered for you in the gospels. And it is raised up, a hundred from the light that springs up in yourself and turns towards your temple. And thus the powers are felt from the soul. And this is the receptive one of the intellects in power together and in actuality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܝܠܐ ܬܐܘܪܝܛܝܩܝܐ ܘܣܥܘܪܝܐ","severity":"info","text":"The terms 'theoretical' and 'practical' powers (ܚܝܠܐ ܬܐܘܪܝܛܝܩܝܐ ܘܣܥܘܪܝܐ) are standard Aristotelian categories, here applied to the soul's faculties. Bar Hebraeus distinguishes the theoretical power as apprehending non-practical objects, while the practical power governs bodily motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܙܝܥܢܐ","severity":"info","text":"The 'motive power' (ܡܙܝܥܢܐ) is identified as a substance (ܐ̱ܢܫܝܐ) and linked to the practical power. This reflects Bar Hebraeus's adaptation of Aristotelian psychology, where the motive power mediates between soul and body.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܪ̈ܬܐ","severity":"info","text":"The phrase 'gathered for you in the gospels' (ܒܣܪ̈ܬܐ) likely alludes to the Transfiguration or a theophany narrative, though no specific verse is cited. The 'form full of the order before the sea of power' may evoke Ezekiel's vision or Christ's appearance, but the reference remains ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܪ̈ܘܒܐ ܐܘ ܣܪ̈ܦܐ ܕܨܡܚ̈ܐ","severity":"info","text":"The mention of 'cherubs or seraphs of the plants' (ܟܪ̈ܘܒܐ ܐܘ ܣܪ̈ܦܐ ܕܨܡܚ̈ܐ) is unusual and may reflect a symbolic or allegorical reading of angelic hierarchies in relation to natural growth, possibly drawing on Pseudo-Dionysian cosmology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative argument on the soul's powers, moving from the distinction between theoretical and practical powers to their interaction with the body. The final sentence introduces the 'receptive one of the intellects' (ܡܩܒܠܢܝܬܐ ܕܣܘ̈ܟܠܐ), a key concept for the subsequent discussion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܣܝܣ","severity":"caution","text":"The term 'axis of the stomach' (ܐܟܣܝܣ ܩܥܘ) is obscure; 'axis' (ܐܟܣܝܣ) may be a loan from Greek ἄξις, but its meaning here is uncertain. The phrase likely refers to the digestive region as a seat of passions, but the exact sense is contested.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'herald, a divine man, of the Lord' is unclear; possibly Paul or a Gospel figure, but not specified.","The phrase 'a hundred from the light' (ܡܢ̈ܐ ܡܢ ܢܘܗܪܐ) is syntactically ambiguous; it may mean 'a hundred from the light' or 'a hundred lights'.","The 'receptive one of the intellects' (ܡܩܒܠܢܝܬܐ ܕܣܘ̈ܟܠܐ) is introduced without definition, leaving its precise role in the soul-body relation open."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܘܠܚܝܠܐ ܡܢ ܬܠܬܐ ܛܟ̈ܣܐ ܚܕ ܡܢ ܗܿܝ ܡܟܢܘܬܐ ܩܕܡܝܬܐ ܐܝܬܝܗܿ ܐܟܙܢܐ ܕܠܫܒܪ̈ܐ. ܘܡܬܟܢܐ ܗܘܢܐ ܗܘܠܢܝܐ. ܒܬܪ ܕܝܢ ܗܢܐ ܛܟܣܐ ܬܪܝܢܐ ܕܐܝܬܝܗܿ ܥܗܢܘܬܐ ܬܪܝܢܝܬܐ ܕܒܬܪ ܝܕ̈ܥܬܐ ܐܢܢ̈ܩܝܬܐ ܗܘܝܐ ܠܘܬ ܝܕ̈ܥܬܐ ܗܿܢܝܢ ܡܬܩܢܝ̈ܢܝܬܐ ܘܡܬܟܢܐ ܗܘܢܐ ܐܟܣܝܣܝܐ. ܒܬܪ ܕܝܢ ܗܢܐ ܛܟܣܐ ܗܘ ܬܠܝܬܝܐ. ܗܿܘ ܕܟܠ ܐܡܬܝ ܕܢܒܥܐ ܢܬܗܘܢܢ ܝܕ̈ܥܬܐ ܗܢܝܢ ܕܩܕܡ ܐܕܪܟ ܐܢܝܢ ܒܥܠܬ ܒܥܬܐ ܘܡܬܟܢܐ ܗܘܢܐ ܕܒܡܥܒܕܢܘܬܐ. ܘܡܢ ܗܢܐ ܡܬܕܪܓ ܠܘܬ ܓܡܝܪܘܬܐ ܕܐܝܬܝܗܿ ܫܟܝܚܘܬ ܝܕ̈ܥܬܐ ܟܠܗܝܢ ܒܡܥܒܕܢܘܬܐ ܟܕ ܠܝܬ ܒܗ ܗܿܘ ܡܐ ܕܒܚܝܠܐ ܘܡܬܟܢܐ ܗܘܢܐ ܡܬܐܓܪܐ. ܘܒܗ ܒܪܢܫܐ ܒܥܠܡ ܡܬܦܪ̈ܫܢܐ ܡܬܚܝܕ ܘܡܬܒܝܬܐ. ܘܠܗ ܗܘܢܐ ܕܒܡܥܒܕܢܘܬܐ ܡܫܡܫ. ܗܿܘ ܕܡܢ ܗܘܢܐ ܐܟܣܝܣܝܐ ܡܫܬܡܫ ܕܐܦ ܗܘ ܗܘܢܐ ܗܘܠܢܝܐ ܡܫܬܡܫ. ܘܟܠܗܘܢ ܐܟܚܕܐ ܡܢ ܗܘܢܐ ܣܥܘܪܝܐ ܡܫܬܡܫܝܢ. ܗܿܘ ܕܡܢ ܚܝܠܐ ܡܬܗܓܓܢܐ ܡܫܬܡܫ. ܗܿܘ ܕܐܦ ܗܘ ܡܢ ܪܓܫܐ ܡܫܘܬܦܐ ܐܟܡܐ ܕܐܦ ܗܢܐ ܡܢ ܪ̈ܓܫܐ ܒܪ̈ܝܐ ܡܫܬܡܫ. ܘܗܢܘܢ ܗܠܝܢ ܡܢ ܚܝܠܐ ܗܿܘ ܡܫܘܓܪܢܐ ܡܫܬܡܫܝܢ. ܘܗܘ ܗܢܐ ܡܢ ܗܿܘ ܡܥܒܕܢܐ ܕܡܬܬܙܝܥܢܘܬܐ ܘܡܫܡܫܢ̈ܝܬ ܟܠܗܝܢ ܐܝܢܝ̈ܘܬܐ ܐܢܝܢ ܐܪܒܥ. ܗܿܢܝܢ ܕܐܦ ܥܒܘܕ̈ܬܗܝܢ ܡܢ ܚܫܘܫ̈ܬܗܝܢ ܡܫܬܡ̈ܫܢ ܘܗܟܢܐ ܪܘܟܒܐ ܕܒܪܝܬܐ ܡܦܬܟܬܐ ܡܬܠܚܡ ܡܢ ܐܘܡܢ ܐܘܡܢ̈ܐ ܕܠܗ ܟܠ ܡܫܬܥܒܕ ܘܡܫܬܡܫ ܡܢ ܗܿܢܘܢ ܕܠܘ ܠܗܘܠܐ ܐܬܥܒܕܕ. ܢܘܗܪܐ ܥܠ ܗܿܝ ܕܠܘ ܡܢ ܝܬܗܿ ܢܦܫܐ ܡܬܢܗܪܐ\nܢܦܫܐ ܡܢ ܓܝܪ ܠܐ ܡܨܝܐ ܕܬܦܩ ܝܬܗܿ ܡܢ ܚܝܠܐ ܠܡܥܒܕܢܘܬܐ. ܒܗܿܝ ܕܙܢܐ ܗܿܘ ܕܒܗ ܡܥܒܕܐ ܠܘ ܗܘܝܘ ܟܕ ܗܘ ܙܢܐ ܕܒܗ ܡܩܒܠܐ. ܘܒܗܿܝ ܕܦܫܛܬܐ ܗܝ ܠܝܬ ܒܗܿ ܬܪܝܢܘܬ ܙܢ̈ܝܐ. ܐܦܠܐ ܬܘܒ ܓܘܫܡܐ ܗܝ ܐܝܟܢܐ ܕܒܐܕܫܐ ܡܢ ܬܥܒܕ ܒܗܘܠܐ ܕܝܢ ܬܩܒܠ.","english":"And as for the power, from three orders, one of them is that first disposition, which is a nature of the senses, and it is called the hylic [material] state. After this, the second order, which is the second disposition that comes after the theoretical knowledges, is joined to the practical knowledges, and it is called the hexis [habitual] state. After this, the third order, that which, whenever it is necessary, those knowledges that were previously apprehended are actualized by the cause of inquiry, and it is called the energeia [actualization] state. And from this, it is graduated toward the perfection, which is the existence of all knowledges in actualization, while there is in it nothing of potentiality, and it is called the entelecheia [actuality]. And in this, the first principles of the world of differentiated things are united and stabilized. And to it, that which is in actualization serves, that which from the hexis state serves, so that also that hylic state serves. And all together, from the practical state, they serve, that which from the power that is moved serves, that which also from the shared sense serves, inasmuch as also this from the external senses serves. And these serve from that motive power. And this from that agent of motion, and all the four natures serve as servants. Those whose works also serve from their instruments. And thus the composition of creation is woven and joined from the elements of each, to which everything is subordinated and serves from those that were not subordinated to it. A light upon that which is not from itself illuminated. For the soul is not able to bring itself forth from potentiality to actualization, because the agent in it is not the same as the recipient in it. And because it is simple, there is in it no duality of agents, nor again is it a body, as if it could be made into a substrate by touch and receive.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܟܣܐ","severity":"info","text":"The Syriac ܛܟܣܐ (ṭaksā) here means 'order' or 'stage' in a sequence of cognitive states, not a liturgical or hierarchical rank. The three orders correspond to hylic, hexis, and energeia states.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܟܢܐ ܗܘܢܐ ܐܟܣܝܣܝܐ","severity":"info","text":"The phrase ܡܬܟܢܐ ܗܘܢܐ ܐܟܣܝܣܝܐ (methkəʿē hwā eksisyā) renders the Greek ἕξις (hexis), meaning a habitual state or acquired disposition, as distinct from mere potentiality or actuality.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܟܢܐ ܗܘܢܐ ܡܬܐܓܪܐ","severity":"info","text":"The term ܡܬܟܢܐ ܗܘܢܐ ܡܬܐܓܪܐ (methkəʿē hwā metaʾgrā) corresponds to the Greek ἐντελέχεια (entelecheia), denoting the state of full actuality or perfection, where all potential is realized.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage draws on Aristotelian psychology as mediated through Syriac translations, distinguishing hylic, hexis, energeia, and entelecheia states. The soul's inability to actualize itself without an external agent reflects a standard Neoplatonic and Aristotelian problem of self-motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a graduated hierarchy of cognitive states: from hylic (material) through hexis (habitual) and energeia (actualization) to entelecheia (actuality), culminating in the unification of first principles. The final section shifts to a causal argument about the soul's simplicity and its need for an external agent.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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., ܡܬܟܢܐ ܗܘܢܐ ܗܘܠܢܝܐ (hylic state) and ܡܬܟܢܐ ܗܘܢܐ ܐܟܣܝܣܝܐ (hexis state) may reflect scribal errors or variant translations. The phrase 'light upon that which is not from itself illuminated' is elliptical and may be a gloss.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܬܟܢܐ ܗܘܢܐ (methkəʿē hwā) is ambiguous: it could be read as 'it is called' or 'it is named', but the context supports a technical designation. The phrase 'light upon that which is not from itself illuminated' is unclear; it may be a marginal note or a corrupt interpolation."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܘܟܡܐ ܡܢ ܢܦܫ̈ܬܐ ܡܥ̈ܠܝܬܐ ܕܒܥ̈ܝ ܠܡܦܩܘ ܢܦܫܐ ܡܕܡ ܡܢ ܚܝܠܐ ܠܡܥܒܕܢܘܬܐ ܘܠܐ ܐܬܡܨܝ̈ܝܢ ܘܐܬܬܟܣܝܢ. ܒܗܿܝ ܕܟܠ ܡܘܗܒܬܐ ܛܒܬܐ ܡܢ ܠܥܠ ܗܝ. ܘܬܘܒ ܟܠ ܚܝܠܐ ܡܕܪܟܢܐ ܡܢܬܝܐ. ܟܕ ܓܢܝܐ ܡܢܗ ܨܘܪܬܐ ܡܕܡ ܡܢ ܡܕܢܗ ܗܿܦܟ ܢܣܒ ܠܗ. ܐܢܕܝܢ ܐܦ ܘܡܢ ܗܢܐ ܐܬܠܚܝܬ ܚܕܬܐܝܬ ܡܬܪܡܐ ܠܗܿܝ ܕܢܬܬܓܪܝܗܿ. ܘܢܦܫܐ ܡܢ ܐܦ ܡܢܗܿ ܡܢ ܙܒܢ̈ܝܢ ܣܓܝ̈ܐܢ ܡܬܠܚ̈ܝܢ ܨܘܪ̈ܬܐ ܡܕܡ ܡܬܗܘܢ̈ܢܝܬܐ. ܘܡܟܢܐ ܕܒܪܕܪܫ ܬܩܢܐ ܝܕܥܬܗܝܢ ܘܠܐ ܚܕ ܡܕܢܐ ܓܘܫܡܢܝܐ ܡܟܢ ܠܡܗܘܐ ܠܗܿ. ܒܗܿܝ ܕܡܬܗܘܢ̈ܢܐ ܠܐ ܡܨܝܢ ܠܡܫܪܐ ܒܓܘܫ̈ܡܐ ܐܝܟ ܕܡܬܚܘܝܐ. ܐܦܠܐ ܬܘܒ ܡܢܘ̈ܬܐ ܡܕܡ ܡܨ̈ܝܢ ܕܠܗܿ ܢܗܘ̈ܝܢ. ܐܝܟܢܐ ܕܗܿܝ ܡܢ ܡܩܒܠܢܝܬܐ ܬܗܘܐ. ܗܿܝ ܕܝܢ ܢܛܘܪܬܐ. ܫܪܝܟܐ ܡܕܝܢ ܕܠܒܪ ܡܢܗܿ ܢܗܘܐ ܡܕܢܗܿ ܐܘܟܝܬ ܓܡܘܪܗܿ. ܗܿܘ ܕܐܘܣܝܐ ܐܝܬܘܗܝ ܠܐ ܗܘܠܢܝܬܐ ܘܗܘܢܐ ܒܡܥܒܕܢܘܬܐ ܕܠܗ ܟܕ ܚܝܪܢ ܬܪܨܝܢܢ ܡܬܪ̈ܫܡܢ ܝܕ̈ܥܬܐ ܒܢ. ܟܕ ܕܝܢ ܡܢܗ ܡܨܛܠܝܢܢ ܥܓܠ ܡܬܠܚ̈ܝܢ ܗܢܝܢ ܕܐܬܟܬܒ̈ܝܢ ܐܝܟ ܡܚܙܝܬܐ ܡܕܡ ܡܪܝܩܬܐ ܕܟܕ ܠܘܩܒܠ ܫܡܫܐ ܬܬܪܨ ܟܠܗܝܢ ܨܘܪ̈ܬܐ ܕܠܐ ܟܠܝܘ ܠܦܘܬ ܨܠܝܠܘܬܗܿ ܒܗܿ ܡܬܪ̈ܫܡܢ. ܟܕ ܕܝܢ ܬܫܚܬ ܐܘ ܬܬܗܦܟ. ܥܓܠ ܡܢܗܝܢ ܡܣܬܪܩܐ ܕܠܗ ܠܫܡܫܐ ܪܘܚܢܝܐ ܗܘ. ܗܘܢܐ ܡܥܒܕܢܐ ܘܪܘܚܐ ܩܕܝܫܐ ܩܪܝܐ ܡܠܬܐ. ܘܠܦܘܬ ܥܗܢܘ̈ܬܗܿ ܗܿܢܝܢ ܪ̈ܚܝܩܬܐ ܐܘ ܩܪ̈ܝܒܬܐ. ܢܦܫܐ ܐܝܬ ܠܗܿ ܕܡܢ ܗܿܘ ܬܬܢܗܪ. ܟܕ ܚܘܫ̈ܒܐ ܡܨܥ̈ܝܐ ܒܠܚܘܕ ܡܥܬܕ̈ܢܐ ܡܫܟܢ̈ܝ ܥܗܢܘ̈ܬܐ. ܘܠܘ ܝܗܘ̈ܒܐ ܐܝܬܝܗܘܢ. ܘܕܦܪ̈ܘܛܣܝܣ ܡܢ ܠܘ ܒܝܬܗܝܢ ܡܟܢ̈ܫܢ ܠܣܘܢܦܪܝܣܡܛܐ ܐܝܬ ܠܡܬܚܘܝܘ. ܘܟܡܐ ܡܢ ܒܢܝܢ̈ܫܐ ܕܠܗܿܘ ܡܐ ܕܣܓܝ̈ܐܐ ܒܝܕ ܚܘܫ̈ܒܐ ܥܡܝ̈ܩܐ ܠܐ ܐܕܪܟܘ. ܗܢܘܢ ܢܗܝܪܐܝܬ ܕܠܐ ܟܠܝܘ ܕܩܘ.","english":"And how many of the higher souls are required to bring forth something of the power for action, and they were not able and were hindered? For every good gift is from above. And again, every apprehending power is from something, for when the form from its knowledge turns and takes something, it is evident that also from this it is newly constrained and is cast toward that which is its limit. And the soul, also from it, in many times, is constrained by forms of something that are substantial. And from the fact that the rational faculty is established, its knowledges are not one material knowledge, so as to become for it. For substances are not able to dwell in bodies as they appear. Nor again are things from something able to be for it. So that it may be from the receptive. That, however, is the limit. It remains, then, that outside of it, its knowledge, that is, its completion, is that which is the essence, not the hylic, and it becomes in its action, when the rational faculties look, the forms are impressed in it. When, however, they are turned away from it, immediately those that are written are constrained, like a kind of empty vision, which, when it is set opposite the sun, all forms without number are impressed in it according to its transparency. When, however, it is corrupted or turned, immediately from them it is emptied, for the spiritual sun is the agent and the Holy Spirit is called the Word. And according to its distances, those far or near, the soul has something by which it is stirred. When only mediating thoughts are prepared, they are able to find distances, and they are not givens. And of the prototypes, it is not in their house that they stumble against the synderesis, it is to be shown. And how many of the evil ones of that which many, by deep thoughts, did not apprehend, are clearly that they did not cease from that.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܗܘܢ̈ܢܐ","severity":"info","text":"The Syriac term ܡܬܗܘܢ̈ܢܐ (mettḥawwyāṯā) is a plural abstract noun meaning 'substances' or 'essences', derived from the root ܗܘܐ (to be). It corresponds to Greek οὐσίαι and is a key ontological term in Bar Hebraeus's Neoplatonic framework.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܢܦܪܝܣܡܛܐ","severity":"info","text":"The Greek loanword ܣܘܢܦܪܝܣܡܛܐ (synderesis) denotes the innate moral conscience or 'spark' of ethical awareness. In Syriac philosophical tradition, it often refers to the unerring intuitive faculty that discerns good from evil, distinct from discursive reason.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The analogy of the empty vision set opposite the sun, where forms are impressed according to transparency, draws on Neoplatonic theories of perception and emanation, particularly the metaphor of the sun as the source of intelligible light. Bar Hebraeus adapts this to describe the soul's receptive capacity.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative classification of the soul's powers, moving from the hylic and hexis states to a discussion of the rational faculty's dependence on an external, non-material essence. The argument proceeds through a series of conditional and causal clauses, culminating in the metaphor of the spiritual sun.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage is syntactically compressed and may contain a lacuna or scribal error. The phrase 'how many of the evil ones of that which many, by deep thoughts, did not apprehend' is ambiguous; the intended subject and object are unclear, and the reading 'they did not cease from that' may be conjectural.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the evil ones' (ܒܥ̈ܝܫܐ) is unclear; it may denote erroneous opinions or malicious agents. The final clause 'they did not cease from that' (ܕܠܐ ܟܠܝܘ ܕܩܘ) is grammatically incomplete, possibly due to a damaged manuscript."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ܢܘܗܪ̈ܐ ܘܡܚܘܝ̈ܢܘܬܐ ܥܠ ܗܿܝ ܕܠܐ ܚܒܝܟܐ ܥܡ ܓܘܫ̈ܡܐ ܐܝܟ ܚܝ̈ܠܐ ܓܘܫ̈ܡܢܝܐ ܒܕܓܘܢ ܠܘ ܒܒܘܛܠܗܘܢ ܒܛܠܐ ܐܠܐ ܒܛܠܝܢ ܘܗܝ ܩܝܡܐ\nܠܡܕܥ ܐܠܨܐ ܕܡܕܪܟܢܘܬܐ ܠܘ ܡܕܡ ܗܝ ܐ̱ܚܪܝܢ. ܐܠܐ ܡܬܪܫܡܢܘܬܗ ܕܡܕܪܟܢܐ ܒܨܘܪܬ ܡܢܝܘܬܗ ܕܡܬܕܪܟܢܐ. ܠܐ ܒܡܢܝܘܬܗ ܐܟܡܐ ܕܝܘܕܝܐ ܐ̱ܢܫ ܡܢ ܗܿܢܘܢ ܕܐܬܦܠܣܦܘ ܐܣܒܪ. ܒܗܿܝ ܕܣܘܓܐܐ ܕܣܘܥܪ̈ܢܐ ܗܿܢܘܢ ܕܠܐ ܐܝܬܝܗܘܢ ܡܕܪܟܝܢܢ ܐܝܟ ܐܣܟܝ̈ܡܐ ܡܕܡ ܓܐܘܡܛܪ̈ܝܩܝܐ ܕܠܐ ܡܟܢܝܢ ܠܡܫܬܟܚܘ. ܘܪܓܫܐ ܡܢ ܐܟܙܢܐ ܕܚܙܝܐ ܡܒܪܝܘ ܡܒܪܐ ܠܨܘܪܬܐ ܡܢ ܗܘܠܐ. ܐܠܐ ܣܢܝܩ ܥܠ ܐ̱ܚܝܢܘܬܐ ܡܕܡ ܣܝܡܝܬܐ ܕܒܝܬ ܠܗ ܠܡܬܚܙܝܢܐ. ܗܿܝ ܐܝܕܐ ܕܒܡܬܬܪܝܡܢܘܬܗܿ ܡܬܬܪܝܡܐ ܘܡܕܪܟܢܘܬܐ. ܗܓܓܐ ܕܝܢ ܐܦ ܡܢܗܿ ܕܐܚܝܢܘܬܐ ܗܿܝ ܡܒܪܐ ܠܨܘܪܬܐ. ܘܡܟܢ ܕܢܕܪܟ. ܟܕ ܘܠܐ ܣܟ ܗܝ ܗܕܐ ܐܠܐ ܠܘ ܟܠܢܐܝܬ ܡܟܢ ܠܡܒܪܝܘ. ܒܗܿܝ ܕܒܠܥܕ ܣܝܡܐ ܡܕܡ ܐܝܟܢ ܕܗܘ ܐܘ ܐܝܢܝܘܬܐ ܐܘ ܟܡܝܘܬܐ ܠܐ ܡܨܐ ܠܡܕܪܟܘ. ܗܘܢܐ ܕܝܢ ܡܢ ܟܠܗܝܢ ܡܒܪܐ ܠܗܿ ܠܨܘܪܬܐ ܘܡܢܟܪܐ ܥܕܡܐ ܠܗܿܝ ܕܡܢ ܣܘܩܪܛܝܣ ܡܢ ܨܘܪܬܐ ܡܕܡ ܢܣܒ. ܗܿܝ ܐܝܕܐ ܕܗܝ ܟܕ ܗܝ ܐܦ ܠܦܠܛܘܢ ܘܙܝܢܘܢ ܒܠܥܕ ܫܘܚܠܦܐ. ܒܗܿܝ ܕܠܟܠܗܘܢ ܙܢ̈ܝܐ ܐܟܣܢ̈ܝܐ ܡܢܗܿ ܕܗܿܝ ܐܪܝܡ. ܘܠܗܿ ܐܝܟ ܕܐܝܬܝܗܿ ܐܫܬܘܕܥܗܿ. ܘܗܟܢܐ ܒܡܬܪܓܫܢܐ ܗܿܘ ܥܒܕܐ ܡܕܡ ܥܒܕ ܕܒܗ ܡܬܗܘܢܢܐ ܠܘ ܬܘܒ ܡܬܪܓܫܢܐ ܗܘܐ. ܡܚܘܝܢܘܬܐ: ܢܦܫܐ ܡܢ ܓܝܪ ܡܕܪܟܢܝܬܐ ܗܝ ܕܣܘ̈ܟܠܐ ܟܠܢ̈ܝܐ ܐܝܟ ܓܘܫܡܢܘܬܐ ܐܘ ܡܕܡ ܐܚܪܝܢ. ܕܐܟܚܕܐ ܠܓܘܫ̈ܡܐ ܡܫܚ̈ܠܦܝ ܪ̈ܒܘܬܐ ܐܝܬܝܗܿ ܫܡܝܐ ܠܡܐܡܪ ܘܒܙܩܐ. ܘܐܠܘ ܒܡܫܘܚܬܐ ܡܕܡ ܗܘܬ ܕܝܠܢܝܬܐ ܠܐ ܫܘܝܐ ܗܘܬ ܠܡܫܚ̈ܠܦܬ ܡܘܫܚ̈ܬܐ. ܘܟܕ ܠܝܬ ܒܗܿ ܡܫܘܚܬܐ. ܐܝܟܢܐ ܡܨܝܐ ܕܒܡܫܘܚܬܢܝܐ ܬܫܪܐ. ܕܐܠܨܐ ܗܘܬ ܗܝܕܝܟ ܕܒܦܘܠܓܗ ܬܬܦܠܓ.","english":"Demonstrations and proofs concerning that which is not mixed with bodies like bodily powers, for it is not in their nullification that it is nullified, but it is nullified while it itself stands for the intellect to know that the necessity of apprehension is not something else. Rather, the impression of the intellect is in the form of the essence of the thing apprehended, not in the essence of the intellect as some of those who philosophized supposed. For the multitude of actions of those which are not intellective, like some geometrical diagrams, cannot be found. And sensation is like the vision of the seer, from without, to the form from these. But it is necessary for something of the essence, a treasure which is within it, to be manifested. That which, by its being elevated, elevates apprehension. For indeed, also from that essence, it is that which produces the form. And when it apprehends, while this is not entirely, yet not completely, when it produces. For without something like that, whether substance or quantity, it cannot apprehend. For indeed, from all, it produces the form and changes until that which from Socrates, from form, something took. That which, while it is also for Plato and Zeno without change. For to all external species from that, it raised. And to it, as it is, it was known. And thus, in being sensed, that action does something by which becoming is no longer sensed. Demonstration: For the soul is intellective, which is of universal concepts like corporeality or something else. That which, together with bodies of varying magnitudes, is called heaven and ether. And if it were something in magnitude, it would not be equal to the variations of magnitudes. And when there is no magnitude in it, how can it be dissolved by magnitude? For it would be necessary then that by its division it be divided.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that the intellect's apprehension is not a passive reception but an active formation based on the essence of the object, not the intellect itself.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܪܟܢܘܬܐ","severity":"info","text":"The Syriac term ܡܕܪܟܢܘܬܐ (apprehension) is central, denoting the intellective act of grasping forms, distinct from mere sensation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Socrates, Plato, and Zeno situates the argument within Greek philosophical debates on forms and universals, common in Syriac scholasticism.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The claim that the soul is intellective and deals with universals like corporeality echoes Aristotelian psychology, as adapted in Syriac tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a series of demonstrations on the immaterial nature of intellect, marked by the heading 'Demonstration' (ܡܚܘܝܢܘܬܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains possible scribal errors (e.g., ܢܘܗܪ̈ܐ for ܙܘܗܪ̈ܐ), but the overall sense remains clear.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܢ ܗܿܢܘܢ ܕܐܬܦܠܣܦܘ' could refer to 'some of those who philosophized' or 'some of the philosophers,' but the context supports the former reading."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ܫܪܝܟܐ ܡܕܝܢ ܕܡܕܪܟܢ ܣܘܟܠܐ ܕܐܝܟ ܗܢܐ ܒܝܕ ܠܐ ܓܘܫܡܐ ܐܦܠܐ ܒܓܘܫܡܐ ܡܨܐ ܕܢܗܘܐ ܕܠܗ ܐܢ ܬܨܒܐ ܢܦܫܐ ܟܢܐ. ܡܚܘܝܢܘܬܐ: ܡܬܗܘܢ̈ܢܝܬܐ ܡܢ ܦܫܝ̈ܛܬܐ ܡܒܪ̈ܝܬ ܡܢ ܡܫܘܚܬܐ ܐܠܘ ܫܪ̈ܝ ܒܓܘܫ̈ܡܐ. ܙܕܩ ܕܒܡܬܦܠܓܢܘܬܗܘܢ ܢܬܦ̈ܠܓܢ ܗܘ̈ܝ ܐܝܟ ܓܕ̈ܫܐ. ܒܕܓܘܢ ܟܠ ܡܢܬܐ ܡܬܗܘܢ̈ܢܝܬܐ. ܐܢ ܡܕܡܐ ܕܡܝܐ ܠܗܿܝ ܐ̱ܚܪܬܐ ܐܠܨܐ ܕܫܘ̈ܝܬ ܒܟܝܢܐ ܢܗܘ̈ܝܢ ܠܟܘܠܐ. ܘܒܪܒܘܬܐ ܟܡܢܝܬܐ ܡܢܗ ܢܬܦܪ̈ܫܢ ܘܗܐ ܠܝܬ ܠܟܘܠܐ ܪܒܘܬܐ ܕܝܠܢܝܬܐ ܐܝܟ ܕܐܬܚܘܝ. ܡܕܝܢ ܘܠܐ ܒܡܕܡ ܦܪܝܫܐ ܡܢܬܐ ܡܢ ܟܘܠܐ ܗܿܝ ܕܫܟܝܪܐ. ܐܢܕܝܢ ܠܡܢܘ̈ܬܐ ܡܫܚ̈ܠܦܬܐ ܡܬܦܠܓܐ ܝܕܥܬܐ ܗܿܝ ܦܫܝܛܬܐ. ܐܠܨܐ ܕܗܿܢܝܢ ܡܢܘ̈ܬܐ ܡܩܝܡܢ̈ܝܬܐ ܢܗܘ̈ܝܢ ܕܟܠܐ ܗܘ. ܘܟܕ ܓܘܫܡܐ ܠܠܐ ܣܘܦ ܡܨܐ ܗܘ ܠܡܬܦܠܓܘ ܐܝܟ ܕܩܕܡܬ ܐܫܬܘܕܥܬ. ܐܠܨܐ ܬܘܒ ܕܠܝܕܥܬܐ ܗܝ ܡܢܘ̈ܬܐ ܢܗܘ̈ܝܢ ܕܠܐ ܣܘܦ ܕܫܟܝ̈ܚܢ ܒܡܥܒܕܢܘܬܐ ܥܡ ܡܛܟܣܘܬܐ ܗܿܝ ܕܫܟܝܪܐ ܐܝܟ ܕܡܬܚܘܝܐ. ܘܬܘܒ ܐܠܨܐ ܗܘܬ ܕܘܠܐ ܡܬܘܡ ܝܕܥܬܐ ܡܕܡ ܡܕܪܟܝܢ ܗܘܝܢ. ܐܠܐ ܒܬܪ ܕܝܕ̈ܥܬܐ ܕܠܐ ܣܘܦ ܡܕܪܟܝܢ ܗܘܝܢ. ܘܟܕ ܝܕ̈ܥܬܐ ܕܠܐ ܣܘܦ ܠܐ ܡܨܝܢ ܕܐܟܚܕܐ ܒܡܥܒܕܢܘܬܐ ܢܗܘ̈ܝܢ. ܠܐ ܙܕܩ ܗܘܐ ܕܡܕܡ ܢܕܪܟ. ܘܟܕ ܡܕܪܟܝܢܢ ܝܕ̈ܥܬܐ ܣܘܓܐܐ ܕܦܫܝ̈ܛܢ ܠܘ ܡܬܦܠܓܢ̈ܝܬܐ ܐܢܝܢ. ܒܪܢܫܐ ܡܢ ܓܝܪ ܓܘܢܝܐ ܐܦܢ ܠܓܢܣܐ ܘܫܘܚܠܦܐ ܡܬܦܠܓ. ܠܘ ܦܘܠܓܐ ܗܘ ܟܡܢܝܐ ܦܘܠܓܗ ܐܝܟܢܐ ܕܫܟܝܪܘܬܐ ܬܬܟܢܫ. ܐܠܐ ܗܘܢܢܝܐ. ܒܕܓܘܢ ܟܝܢܐ ܗܘ ܦܫܝܛܐ ܕܠܐ ܡܬܦܠܓܢܐܝܬ ܒܟܠܗܘܢ ܐܛܘ̈ܡܘ ܡܫܬܟܚ. ܡܚܘܝܢܘܬܐ: ܨܘܪܬܐ ܡܢ ܓܝܪ ܦܫܝܛܬܐ ܗܝ ܦܫܝܛܘܬܗܿ ܐܢ ܠܦܘܬ ܟܝܢܗܿ ܗܝ ܠܗܿ ܙܕܩ ܗܘܐ ܕܐܦ ܩܢܘ̈ܡܐ ܦܫܝ̈ܛܐ ܢܗܘܘܢ ܗܘܘ ܒܕ ܡܫܘܬܦܝܢ ܒܟܝܢܗܿ. ܐܢܕܝܢ ܠܦܘܬ ܗܠܝܢ ܕܡܢܗܘܢ ܢܣܝܒܐ. ܙܕܩ ܗܘܐ ܕܐܦ ܗܢܘܢ ܦܫܝ̈ܛܐ ܗܘܘ ܘܗܐ ܠܘ ܗܟܢܐ.","english":"It remains, then, that the intellect apprehends that which is like this not by a body nor in a body, and that it is able to be for itself, if it wishes, a soul like a body. Demonstration: The simple natures are from the simple essences, from quantity, if they began in bodies. It is fitting that by their division they would be divided like accidents. For every nature is simple. If something is like another, the necessity of the equalities in nature are for the whole. And by a quantitative magnitude from it they are separated, and behold, the whole has no magnitude of its own, as was shown. Then, nature is in no way distinct from the whole that is composite. Then, for the changing natures, knowledge, which is simple, is divided. The necessity of these natures is that they are constitutive and are of the whole. And when a body is infinite, it is able to be divided, as was previously understood. Again, the necessity is that these natures are of knowledge, which are infinite, and are found in actuality with the composition that is composite, as is shown. And again, the necessity was that knowledge would never apprehend anything, but after the infinite knowledges, it apprehends. And when the infinite knowledges cannot be together in actuality, it would not be fitting that anything be apprehended. And when the knowledges apprehend, the many that are simple are not divisible. For from the beginning, from the genus, it is divided also into species and difference. It is not a quantitative division, its division is as that of composition is confused, but essential. For nature is simple, which is indivisibly found in all atoms. Demonstration: For form is from the simple, its simplicity is either according to its nature, it would be fitting that also the simple predicates would be, since they participate in its nature. Then, according to these that are from it and are taken, it would be fitting that also these would be simple, and behold, it is not so.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܘܝܢܘܬܐ","severity":"info","text":"The term ܡܚܘܝܢܘܬܐ (maḥwāyūṯā) is used twice in this passage to introduce demonstrations, marking a structural shift from argument to illustration.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܫܝ̈ܛܬܐ","severity":"info","text":"The term ܦܫܝ̈ܛܬܐ (pšīṭāṯā) refers to 'simple natures' or 'simple essences', a key concept in Bar Hebraeus's ontology of indivisible intellectual principles.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that simple natures are not divided quantitatively but essentially reflects Bar Hebraeus's engagement with Aristotelian categories and Neoplatonic metaphysics.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional arguments followed by two demonstrations (ܡܚܘܝܢܘܬܐ), each introduced to clarify the indivisibility of simple natures and the nature of intellectual apprehension.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"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, ܗܢܘܢ) that make it difficult to determine whether 'nature' or 'knowledge' is the subject in certain clauses; the English draft resolves these inconsistently.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of ܗܿܝ in the phrase 'ܗܿܝ ܕܫܟܝܪܐ' is ambiguous: it could be 'the whole' or 'the composite nature'. The reading taken follows the English draft in taking it as 'the whole that is composite'.","The phrase 'ܐܠܨܐ ܕܗܿܢܝܢ ܡܢܘ̈ܬܐ ܡܩܝܡܢ̈ܝܬܐ' is syntactically compressed; it is read as 'the necessity of these natures is that they are constitutive'."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ܫܪܝܟܐ ܡܕܝܢ ܕܦܫܝܛܘܬܗܿ ܠܦܘܬ ܗܿܘ ܕܒܗ ܫܪܝܐ ܐܝܬܝܗܿ ܕܗܝ ܢܦܫܐ. ܘܕܡܩܒܠܢܐ ܡܢ ܕܦܫܝܛܐ ܦܫܝܛܐ ܙܕܩ ܕܢܗܘܐ ܓܠܝܐ. ܘܟܕ ܒܡܚܘ̈ܝܢܘܬܐ ܗܠܝܢ ܚܣܝ̈ܢܬܐ ܦܣܝܩܐܝܬ ܫܪܪܬ ܡܠܬܐ ܦܫܝܛܘܬܗܿ. ܐܝܬܐ ܕܒܝܕ ܢܘܗܪ̈ܐ ܡܕܡ ܕܢܝ̈ܚܐ ܢܢܗܪܝܗܿ. ܢܘܗܪܐ: ܐܠܘ ܢܦܫܐ ܐܘܪܓܢܝܬܐ ܡܕܡ ܗܘܬ ܕܒܗܘܠܐ ܩܢܝܐ ܩܘܝܡܐ. ܙܕܩ ܗܘܐ ܕܒܡܚܝܠܘܬܗ ܕܐܘܪܓܢܘܢ ܡܘܚܠܐ ܗܘܬ. ܘܗܐ ܠܘ ܗܟܢܐ. ܒܗܿܝ ܕܒܩܘܡܬܐ ܕܒܬܪ ܐܪܒܥܝܢ ܕܒܗܿ ܦܓܪܐ ܡܡܚܠ ܡܥܫܢ ܥܫܢܐ. ܦܘܫܟܐ ܘܫܪܝܐ: ܠܐ ܡܬܐܡܪܐ ܕܥܬܝܩ ܝܘ̈ܡܐ ܐܡܚܠܬ ܝܕܥܬܗ ܐܝܟ ܕܐܦ ܐܘܪ̈ܓܐܢܘܗܝ ܦܓܪ̈ܢܝܐ ܐܡܚܠܘ. ܒܗܿܝ ܕܐܡܪܝܢܢ. ܕܐܠܘ ܡܢ ܩܨ ܡܘܚܠܘܬ ܐܘܪ̈ܓܐܢܘܗܝ ܡܘܚܠܐ ܗܘܬ ܝܕܥܬܗ. ܙܕܩ ܗܘܐ ܕܘܠܐ ܡܬܘܡ ܟܕ ܗܠܝܢ ܡܘܚܠܝܢ ܗܘܘ ܡܨܝܐ ܗܘܬ ܕܬܥܫܢ ܗܝ ܗܕܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܒܗܿ ܒܕܡܘܬܐ ܠܐ ܕܡܝܪܐ. ܐܢܗܘ ܕܡܥܒܕܢܐ ܡܕܡ ܢܒܛܠ ܡܢ ܡܥܒܕܢܘܬܗ ܟܕ ܐ̱ܚܪܢܐ ܢܗܘܐ ܕܫܓܡ ܠܗ. ܒܕܓܘܢ ܠܐ ܟܐܢܐ ܠܡܐܡܪ ܕܒܝܕ ܗܿܘ ܕܗܐ ܫܓܡ ܡܬܓܡܪܐ ܗܘܬ ܡܥܒܕܢܘܬܐ ܠܡܥܒܕܢܐ ܗܿܘ ܟܐܡܬ ܟܕ ܠܐ ܫܓܡ ܗܘܐ. ܘܗܕܐ ܡܢ ܓܕܫܐ ܠܢܦܫܐ. ܟܕ ܚܝ̈ܠܐ ܗܠܝܢ ܚܝ̈ܘܬܢܝܐ ܚܐܫܝܢ ܒܗܿܢܘܢ ܕܡܬܕܝܘܢܝܢ. ܡܫܬܓܡܐ ܕܝܢ ܗܝܕܝܟ ܒܗܘܢ ܐܝܟ ܠܡܐܣܝܘܬܗܘܢ. ܘܐܠܘ ܬܘܒ ܐܘܪܓܢܝܬܐ ܗܘܬ ܠܐ ܙܕܩ ܗܘܐ ܕܬܕܪܟ ܐܘܪܓܢܘܢ ܕܝܠܗܿ. ܒܗܿܝ ܕܘܠܐ ܚܕ ܐܘܪܓܢܘܢ ܐܝܬ ܒܝܬ ܝܬܗܿ ܠܗܿܘ. ܘܗܐ ܠܘ ܗܟܢܐ. ܒܗܿܝ ܕܠܟܠܗܘܢ ܐܟܚܕܐ ܗܕܡ̈ܐ ܐܘܪ̈ܓܢܘܗܝ ܡܣܬܒܪܝܢ ܐܟܚܕܐ ܡܕܪܟܐ. ܘܬܘܒ ܘܐܠܘ ܐܘܪܓܢܝܬܐ ܗܘܬ ܙܕܩ ܗܘܐ ܕܡܬܚܒ ܬܚܒܐ ܗܘܬ ܒܣܘܓܐܬ ܡܥܒܕܢ̈ܘܬܐ ܐܝܟ ܕܐܦ ܪ̈ܓܫܐ ܘܠܐ ܙܕܩ ܗܘܐ ܕܬܕܪܟ ܠܡܚܝܠܐ. ܒܬܪ ܡܕܪܟܢܘܬܗܿ ܕܠܗܿܘ ܕܥܫܝܢ ܐܝܟ ܕܐܦ ܣܘܩܐ ܠܒܨܝܪ ܪܝܚܐ ܒܬܪ ܪܝܚܬܢܐ ܕܛܒ ܦܐܚ. ܘܗܐ ܠܘ ܗܟܢܐ.","english":"It remains, then, that the simplicity of the soul is according to that in which it is placed, and that from the simple, the simple is fitting to be revealed. And when by these deficient demonstrations the word of its simplicity was definitively confirmed, there is something that by proofs of its own kind demonstrates it. Demonstration: If the soul were an organic thing, something that by a material instrument has a stable existence, it would be fitting that by the weakness of the instrument it would be weakened. And behold, it is not so. For in the age after the fortieth year, in which the body begins to be weakened, the intellect performs its action. Solution and beginning: It is not said that old age weakened its knowledge, as also its bodily instruments were weakened. For it is said that if from the beginning the weakening of its instruments were the weakening of its knowledge, it would be fitting that never, when these were weakened, would it be able to perform this. And behold, it is not so. In the same way, it is not fitting. For if the maker of something ceases from his making when another comes who hinders him, it is not fitting to say that by that which hinders, the making is completed for the maker at the time when it was not hindered. And this happens to the soul, when these vital powers are deficient in the things that are known. It is then arranged, however, in them as for their healing. And if again it were organic, it would not be fitting that it should perceive its own instrument, since there is no instrument between itself and that. And behold, it is not so. For all its members together are understood together by the intellect. And again, if it were organic, it would be fitting that it be distracted among many actions, as also the senses, and it would not be fitting that it should perceive the power after its perception of that which is difficult, as also the nose for a lesser scent after the smelling of a very fragrant one. And behold, it is not so.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܦܫܐ","severity":"info","text":"The Syriac term napšā (ܢܦܫܐ) is rendered 'soul' throughout, but in this context it denotes the rational soul or intellect, distinct from the vital powers (ܚܝ̈ܠܐ ܚܝ̈ܘܬܢܝܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܪܓܢܝܬܐ","severity":"info","text":"The term ʾōrganīṯā (ܐܘܪܓܢܝܬܐ) is a loanword from Greek ὀργανικός, meaning 'organic' or 'instrumental'. Bar Hebraeus uses it to denote a soul that is dependent on bodily organs.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the demonstration that the soul is simple and not organic, using three arguments: (1) the soul's activity persists despite bodily decline; (2) the soul can heal its own powers; (3) the soul perceives its own instruments and multiple objects simultaneously.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that the soul's knowledge is not weakened by old age echoes Aristotelian psychology (De Anima I.4), where the intellect is said to be unaffected by bodily decay. Bar Hebraeus adapts this to a Syriac philosophical context.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of the nose perceiving a lesser scent after a strong one (lines 20–22) parallels a similar example in Aristotle's De Sensu (442a) and is used here to argue that the intellect, unlike the senses, is not overwhelmed by prior perceptions.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at lines 10–11 (ܒܗܿ ܒܕܡܘܬܐ ܠܐ ܕܡܝܪܐ) is ambiguous: it may mean 'in the same way, it is not fitting' or 'in the same way, it is not measured'. The English draft takes the former reading.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܗܿ ܒܕܡܘܬܐ ܠܐ ܕܡܝܪܐ (line 10) could be read as 'in the same way, it is not fitting' or 'in the same way, it is not measured'; the context supports the former.","The referent of ܗܿܘ ܕܫܓܡ (line 12) is unclear: it may be 'that which hinders' or 'the one who hinders'; the translation takes it as 'that which hinders'."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ܒܗܿܝ ܕܒܣܘܓܐܬ ܡܬܗܘܢܢ̈ܘܬܐ ܡܥܫܢ ܥܫܢܐ. ܘܡܢ ܝܕ̈ܥܬܐ ܗܿܢܝܢ ܕܬܩܝ̈ܦܢ. ܝܬܝܪ ܚܬܝܬܐܝܬ ܠܗܿܠܝܢ ܕܒܨܝܪ̈ܢ ܡܕܪܟܐ. ܘܐܘܪܓܢܝܘܬܐ ܕܢܦܫܐ ܟܕ ܐܡܪܝܢܢ ܗܪܟܐ. ܠܚܒܝܟܘܬܗܿ ܕܥܡ ܗܘܠܐ ܒܥܝܢܢ ܐܝܟ ܕܫܪܟܐ ܕܚܝ̈ܠܐ ܓܘܫܡܢ̈ܝܐ ܕܠܐ ܦܫܝܛܝܢ ܐܦܠܐ ܠܦܫܝ̈ܛܐ ܡܟܢܝܢ ܠܡܕܪܟܘ. ܘܟܕ ܢܗܝܪܐܝܬ ܐܬܚܘܝܬ ܦܫܝܛܘܬܗܿ ܕܢܦܫܐ ܘܠܐ ܚܒܝܟܘܬܗܿ ܕܒܦܓܪܐ ܘܕܐܢܢܩܐܝܬ ܩܝܡܬ ܠܝܬܗܿ ܗܝ ܘܥܡܗ ܐܣܝܪܐ. ܠܘ ܐܝܟ ܐܣܪܐ ܗܘ ܕܒܪܢܫܐ ܒܬܟܣܝܬܗ ܕܟܠ ܐܡܬܝ ܕܨܒܐ ܢܫܠܚܝܗܿ ܐܣܪܗܿ. ܐܠܐ ܐܝܟ ܐܣܪܐ ܕܫܢܝܓܐ ܒܡܫܬܢܓܢܐ. ܫܢܓܬܐ ܕܝܢ ܒܪܡ ܗܿܝ ܐܝܕܐ ܕܠܐ ܡܬܘܡ ܡܨܐ ܒܗܿ ܠܡܬܦܪܩܘ ܫܢܝܓܐ ܡܢ ܡܫܬܢܓܢܐ ܗܿܘ. ܟܡܐ ܕܥܗܢ ܗܘ ܗܘ ܗܢܐ ܠܡܫܬܢܓܘ. ܢܘܗܪܐ ܥܠ ܗܿܝ ܕܠܘ ܚܕܐ ܗܝ ܒܡܢܝܢܐ ܢܦܫܐ ܐܦܠܐ ܩܕܝܡܐ ܠܦܓܪܐ ܘܥܠ ܙܢ̈ܝܐ ܐ̱ܚܪ̈ܢܐ\nܘܕܠܘ ܚܕܐ ܗܝ ܒܡܢܝܢܐ ܢܦܫܐ ܕܡܕܒܪܐ ܩܢܘ̈ܡܝܢ ܣܓܝ̈ܐܐ. ܝܕܝܥܐ ܡܢ ܗܿܝ ܕܐܠܘ ܗܟܢܐ ܗܘܬ ܙܕܩ ܗܘܐ ܕܗܿܘ ܡܐ ܕܝܕܝܥ ܗܘܐ ܠܡܕܡ ܡܢ ܩܢܘ̈ܡܐ ܐܦ ܠܟܠܗܘܢ ܢܬܝܕܥ ܗܘܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܘܕܠܘ ܩܕܝܡܐ ܒܗܘܝܗܿ ܠܦܓܪܐ ܝܕܝܥܐ ܡܢ ܗܿܝ ܕܫܘܝ̈ܬ ܒܐܕܫܐ ܐܝܬܝܗ̈ܝܢ ܢܦܫ̈ܬܐ ܟܠܗܝܢ ܡܠܝ̈ܠܬܐ ܐܟܚܕܐ. ܘܐܠܘ ܩܕܝ̈ܡܢ ܗܘ̈ܝ ܠܦܓܪ̈ܐ ܐܠܨܐ ܗܘܬ ܕܠܐ ܒܡܕܡ ܢܬܦܪ̈ܫܢ ܗܘ̈ܝ ܒܗܿܝ ܕܟܝܢܐ ܗܘ ܟܕ ܗܘ ܐܝܬܘܗܝ ܠܟܠܗܝܢ. ܘܡܛܠ ܗܕܐ ܐܦ ܢܩܦܝ̈ܘܗܝ ܕܗܢܐ ܗܢܘܢ ܟܕ ܗܢܘܢ ܙܕܩ ܕܢܗܘܘܢ. ܐܦܠܐ ܬܘܒ ܗܘܠܐ ܐܝܬ ܕܒܗܿ ܡܨ̈ܝܢ ܠܡܬܦܪܫܘ ܒܣܘܥܪ̈ܢܐ ܡܕܡ ܓܕܫܢ̈ܝܐ ܘܡܬܟܝܢ̈ܢܝܐ. ܐܦܠܐ ܬܘܒ ܡܨܐ ܠܡܐܡܪ ܕܚܕܐ ܗܝ ܕܡܬܦܠܓܐ ܒܩܢܘ̈ܡܐ ܣܓܝ̈ܐܐ. ܒܗܿܝ ܕܠܘ ܡܢ ܗܢܝܢ ܗܝ ܕܡܬܦ̈ܠܓܢ ܘܣܓ̈ܝܢ ܗܿܝ ܕܠܐ ܗܘܠܐ. ܘܬܘܒ ܐܠܘ ܩܕܡ ܦܓܪܐ ܗܘ̈ܝ ܢܦܫ̈ܬܐ ܣܬܪܐ ܘܠܐ ܚܕ ܙܕܩ ܗܘܐ ܕܢܗܘܐ ܒܝܢܬܗܝܢ ܘܒܝܢܬ ܥ̈ܠܠܬܐ.","english":"plicity is placed, and that from the simple, the simple is fitting to be revealed. And when by these deficient demonstrations the word of its simplicity is placed here, its composition with matter is sought, as is the case with the rest of the corporeal powers, which are neither simple nor are they revealed to the simple for comprehension. And when the simplicity of the soul was clearly shown, and not its composition with the body, and that it does not exist substantially and is bound with it, not like a bond that is in the head in the covering of all, whenever it wishes to cast off its bond, but like the bond of a prisoner in a prison. The prison, however, is that from which the prisoner can never be separated from that prison, as long as he is in it, to be imprisoned. And evidence that the soul is not one in number, nor prior to the body, and concerning other opinions. And that the soul of the ruler is not one in number among many individuals, it is known from the fact that if it were so, it would be necessary that when it knows something of the individuals, it would also know all of them. But behold, it is not so. And that it is not prior in its existence to the body, it is known from the fact that all rational souls are equal in creation at the same time. And if they were prior to bodies, it would be necessary that they not be distinguished from one another in any way, since the nature is one, which is for all of them. And because of this, even their accidents, when they are, ought to be as they are. Nor again is there matter by which they can be distinguished by accidental and essential actions. Nor again can it be said that it is one that is divided among many individuals, since it is not from those that are divided and many, that which is not matter. And again, if souls were prior to bodies, it would be absurd and not one, and it would be fitting that it be between them and between causes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܫܝܛܘܬܗܿ","severity":"info","text":"The term 'simplicity' (ܦܫܝܛܘܬܐ) is a key concept in Bar Hebraeus's psychology, denoting the soul's non-composite nature, contrasted with material composition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܪܐ ܕܫܢܝܓܐ ܒܡܫܬܢܓܢܐ","severity":"info","text":"The analogy of a prisoner in a prison (ܐܣܪܐ ܕܫܢܝܓܐ ܒܡܫܬܢܓܢܐ) reflects a Neoplatonic or Aristotelian trope of the soul's embodiment as a temporary but inescapable bond, common in Syriac philosophical works.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܘܪܓܢܝܘܬܐ ܕܢܦܫܐ","severity":"info","text":"This passage continues the argument from the previous section, now introducing a demonstration (ܐܘܪܓܢܝܘܬܐ) that the soul is simple and not composite with matter, using multiple sub-arguments.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘ̈ܡܐ","severity":"info","text":"The term 'individuals' (ܩܢܘ̈ܡܐ) is used in a technical sense for individual substances or persons, central to the argument that the soul is not numerically one across many bodies.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܠܘ ܚܕܐ ܗܝ ܒܡܢܝܢܐ ܢܦܫܐ ܕܡܕܒܪܐ ܩܢܘ̈ܡܝܢ ܣܓܝ̈ܐܐ","severity":"caution","text":"The phrase 'the soul of the ruler is not one in number' may be textually corrupt or ambiguous; the Syriac ܕܡܕܒܪܐ could mean 'of the ruler' or 'of the one that governs', but the argument about numerical unity is clear.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܘܝ̈ܬ ܒܐܕܫܐ","severity":"info","text":"The claim that all rational souls are created equal at the same time (ܫܘܝ̈ܬ ܒܐܕܫܐ) parallels earlier Syriac Christian creationist views, opposing pre-existence of souls.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the ruler' (ܕܡܕܒܪܐ) is unclear; it may refer to a specific philosophical or theological figure, or be a generic term for a governing principle.","The phrase 'not like a bond that is in the head in the covering of all' is obscure; the Syriac may be corrupt or elliptical."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ܘܐܠܨܐ ܗܘܬ ܗܝܕܝܟ ܕܕܠܐ ܟܠܝܘ ܢܬܪ̈ܫܡܢ ܗܘ̈ܝ ܒܓܡܝܪܘܬܗܝܢ ܘܠܐ ܢܣܬܢ̈ܩܢ ܗܘ̈ܝ ܥܠ ܦܓܪ̈ܐ ܕܒܝܕܗܘܢ ܢܬܓܡܪ̈ܢ. ܘܐܝܩܝ ܡܫܬܟܚ ܗܘܐ ܐܣܪܗܝܢ ܥܡܗܘܢ ܘܕܒܛܝܠܘܬܐ ܘܠܐ ܚܕ ܣܘܥܪܢ ܐܦܢ ܢܗܘܐ ܕܡܐܟ ܐܝܩܝ ܐܟܝܢܬ ܬܩܢܘܬ ܚܟܡܬܗܿ ܣܗܕܐ. ܐܦܠܐ ܬܘܒ ܥܠܬܗܿ ܗܘ ܦܓܪܐ. ܒܗܿܝ ܕܗܘ ܗܢܐ ܒܓܘܫ̈ܡܐ ܗܘ ܠܚܘܕ ܡܨܐ ܠܡܥܒܕܘ. ܗܢܘܢ ܕܩܕܝܡܝܢ ܫܟܝܚܝܢ. ܐܦܠܐ ܬܘܒ ܗܝ ܐܝܬܝܗܿ ܥܠܬ ܦܓܪܐ. ܒܗܿܝ ܕܠܐ ܐܝܬܝܗܿ ܡܢ ܩܕܡܘܗܝ. ܫܪܝܟܐ ܡܕܝܢ ܕܐܚܪܢܐ ܗܘ ܥܠܬܗܿ ܥܒܘܕܬܐ. ܘܦܓܪܐ ܥܗܢܝܐ ܗܘ ܒܠܚܘܕ ܒܝܕ ܡܘܙܓܐ ܠܘܩܒܠ ܡܥܒܕܢ̈ܘܬܗܿ ܘܠܘ ܡܕܡ ܗܘ ܐܚܪܝܢ ܡܘܙܓܐ. ܐܠܐ ܕܡܘܬ ܦܬܝܠܬܐ ܐܝܕܐ ܕܟܕ ܥܗܢܝܬܐ ܗܘܬ ܕܠܩܬ ܡܢ ܢܘܪܐ ܘܠܡܦܝܕܐ ܗܘܬ. ܘܗܟܢܐ ܡܨܕ ܨܐܕ ܡܘܙܓܐ. ܢܦܫܐ ܡܢ ܝܗܒ ܨܘܪ̈ܬܐ ܕܗܝ ܗܝ ܓܡܘܪܬܗ. ܘܒܬܪ ܕܐܣܪܐ ܡܕܡ ܘܡܙܝܥܢܘܬܐ ܒܝܬ ܦܪܙܠܐ ܘܡܓܢܛܝܣ ܚܙܐ ܐܢ̱ܬ. ܠܘ ܣܓܝ ܒܐܣܪܐ ܕܐܝܟ ܗܢ ܬܬܡܗ. ܘܠܝܬ ܒܢ ܢܦܫܐ ܡܕܡ ܐ̱ܢܫܝܬܐ. ܘܐ̱ܚܪܬܐ ܚܝܘܬܢܝܬܐ. ܒܗܿܝ ܕܐܡܪ ܐܢ̱ܬ. ܐܪܓܫܬ ܘܐܬܥܙܙܬ. ܐܘ ܐܕܪܟܬ ܘܐܙܝܥܬ ܥ̈ܠܠܬ ܟܠܗܝܢ ܐܢܬ. ܘܐܢܬ ܢܦܫܐ ܘܐܢ̱ܬ ܡܕܪܟܢܝܬܐ ܘܟܠܗܘܢ ܚܝ̈ܠܐ ܢܩ̈ܦܝܗܿ. ܘܗܘܢܐ ܡܢ ܡܥܒܕܢܐ ܦܚܡܐ ܗܘ ܩܢܐ ܕܫܡܫܐ. ܗܿܘ ܕܠܦܘܬ ܡܫܚܠܦܘܬ ܡܩܒ̈ܠܢܐ. ܘܡܥܒܕܢ̈ܘܬܗ ܡܫܬܚ̈ܠܦܢ. ܘܗܟܢܐ ܒܢܨ̈ܒܬܐ ܘܚܝܘܬܐ ܘܒܢܝܢ̈ܫܐ ܨܘܪ̈ܬܐ ܡܫܬܚ̈ܠܦܢ ܡܢ ܝܗܘܒܐ ܠܐ ܡܫܬܚܠܦܢܐ. ܢܘܗܪܐ ܥܠ ܡܙܝܥܢ̈ܘܬܐ ܡܕܡ ܢܦܫ̈ܢܝܬܐ\nܢܦܫܐ ܡܢ ܓܝܪ ܠܘ ܟܝܢܗܿ ܗܘ ܥܠܬ ܡܙܝܥܢܘܬܐ. ܘܐܠܐ ܙܕܩ ܗܘܐ ܕܒܕܡܘܬ ܟܝܢܗܿ ܕܠܐ ܡܫܬܚܠܦܢܐ ܗܘ. ܐܦ ܘܡܙܝܥܢܘܬܐ ܬܗܘܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܘܠܠܐ ܡܫܬܚܠܦܢܐ ܬܘܒ ܐܝܟܢܐ ܙܢܐ ܢܩܦ ܡܫܬܚܠܦܢܐ. ܡܬܚܕ̈ܬܢ ܡܕܝܢ ܠܗܿ ܡܙܝܥܢ̈ܘܬܐ ܘܡܫܬܚ̈ܠܦܢ.","english":"And it was necessary then that the forms not be completed in their perfection, and that they not be established upon the bodies through which they are perfected. And how was their binding with them found, and their nullity, and not a single action of theirs was such that how the stability of her wisdom might bear witness? Nor again is that body her cause. For that which is in bodies alone is able to act. Those of the ancients are found. Nor again is she the cause of body. For she is not before it. It remains, then, that another is the cause of her making, and that body is the instrument alone, by means of mixture, corresponding to her operations, and not anything else is the mixture. But like a rope, a hand which, when it was instrumental, took from the fire and was about to be consumed. And thus, on the side of mixture, the soul gives forms which are its completion. And after something binding and movements between iron and magnet, you see the soul. Not much in a binding like this is to be wondered at. And there is in the soul nothing psychic, and another thing animal. For it says, \"You.\" You perceived and were strengthened, or you apprehended and set in motion all the actions, you. And you are soul, and you are intellect, and all the powers attached to her. And he was with the maker, a craftsman who is the sun. That one, according to the variation of recipients, and his operations are varied. And thus, in forms and animals and in living beings, forms are varied from a giver that is not varied. Light upon movements something psychic. For the soul is not its nature the cause of movement. For it would be necessary that, in the likeness of its nature which is not varied, movement also would be. And behold, it is not so. And to the unvaried, again, how does the varied attach? They are renewed, then, for her, movements and are varied.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܠܨܐ ܗܘܬ ܗܝܕܝܟ","severity":"info","text":"The opening phrase indicates a logical necessity derived from the preceding argument about the soul's simplicity, not a narrative event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܦܫܐ","severity":"info","text":"The term ܢܦܫܐ (soul) is central; here it is distinguished from intellect (ܡܕܪܟܢܝܬܐ) and animal powers, reflecting Bar Hebraeus's tripartite psychology.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܓܢܛܝܣ","severity":"info","text":"The magnet (ܡܓܢܛܝܣ) analogy for soul-body binding echoes ancient Greek and Syriac philosophical discussions, notably in Aristotle and later commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܟܢܐ ܒܢܨ̈ܒܬܐ ܘܚܝܘܬܐ ܘܒܢܝܢ̈ܫܐ","severity":"info","text":"This passage transitions from the soul's operations to a broader analogy of the sun as craftsman, illustrating variation in recipients while the giver remains unchanged.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܝܬ ܒܢ ܢܦܫܐ ܡܕܡ ܐ̱ܢܫܝܬܐ. ܘܐ̱ܚܪܬܐ ܚܝܘܬܢܝܬܐ","severity":"caution","text":"The negation of 'psychic' and 'animal' in the soul is paradoxical; the text may be corrupt or elliptical, as it contradicts the earlier tripartite scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܿܘ ܕܠܦܘܬ ܡܫܚܠܦܘܬ ܡܩܒ̈ܠܢܐ","severity":"info","text":"The sun-as-craftsman analogy parallels Neoplatonic and Syriac Christian discussions of the One and the many, where a single source produces varied effects.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܝܬ ܒܢ ܢܦܫܐ ܡܕܡ ܐ̱ܢܫܝܬܐ. ܘܐ̱ܚܪܬܐ ܚܝܘܬܢܝܬܐ' is ambiguous: it may deny any psychic or animal element in the soul, or it may be a scribal error for a positive distinction.","The referent of 'ܐܢ̱ܬ' (you) shifts between the soul and the reader, leaving the addressee unclear."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܠܦܘܬ ܚܘܕ̈ܬܐ ܕܡܫܚܠܦܘܬ ܨܒܝ̈ܢܐ ܘܣܢܝܩ̈ܘܬܐ. ܘܟܡܐ ܕܠܐ ܢܬܥܐ ܣܢܝܩܘܬܐ ܠܘܬ ܗܿܘ ܕܡܬܒܥܐ. ܘܠܐ ܣܟ ܡܙܝܥܢܘܬܐ ܠܘܬ ܒܥܬܗܿ ܗܿܘܝܐ. ܘܗܿܘ ܕܕܡܝܟ ܠܘ ܐܝܩܝ ܡܙܝܥ ܡܢܘ̈ܬܗ. ܐܠܐ ܟܕ ܡܬܗܓܓ ܨܒܘܬܐ ܡܕܡ ܡܬܒܥܝܢܝܬܐ. ܐܘ ܡܬܥܪܩܢܝܬܐ ܘܫܓܘܡܐ ܕܩܨܪ̈ܬ ܐܣ̈ܐ ܐܘ ܡܢ̈ܝ ܕܩܢܐ. ܒܝܕ ܗܓܓܘܬܐ ܡܕܡ ܗܢܝܢܝܬܐ ܕܒܗ ܢܘܡܝ ܐܚܝܕܐ ܕܢܙܝܥ ܐܝܕܐ ܡܬܪܡܐ ܘܠܘ ܐܝܩܝ. ܟܠ ܚܝܘܬܐ ܡܕܝܢ ܡܛܠ ܢܝܫܐ ܡܕܡ ܡܬܬܙܝܥܐ ܟܠܢܝܐ ܢܗܘܐ ܗܘ ܢܝܫܐ. ܘܒܝܕ ܙܘ̈ܥܐ ܘܨܒܝ̈ܢܐ ܡܢ̈ܬܝܐ ܡܬܡܛܝܐ ܠܗ ܐܝܟ ܗܿܘ ܕܡܫܟܢܐ ܡܕܡ ܨܒܐ ܠܡܒܢܐ ܐܘ ܠܐܬܪܐ ܕܛܒ ܡܒܥܕ ܗܡܣ ܕܢܬܡܛܐ ܘܠܗܿܠܝܢ ܠܐ ܡܨܐ ܠܡܫܡܠܝܘ. ܐܠܐ ܒܝܕ ܨܒܝ̈ܢܐ ܘܙܘ̈ܥܐ ܡܢ̈ܬܝܐ. ܐܘ ܡܢܬܝܐ ܢܗܘܐ ܗܘ ܢܝܫܐ. ܘܟܕ ܙܒܢ̈ܝܢ ܣܓܝ̈ܐܢ ܐܝܬ ܠܟ ܕܬܬܗܓܓ ܘܬܬܙܝܥ ܘܬܬܢܫܐ ܕܐܬܗܓܓܬ ܠܘ ܪܒܬ ܙܕܩ ܠܟ ܕܬܟܦܪܝܗܿ ܘܬܣܒܪ ܕܐܝܩܝ ܐܬܬܙܝܥܬ. ܢܘܗܪܐ ܥܠ ܗܿܝ ܕܙܘܥܐ ܚܘܕܪܢܝܐ ܢܦܫܢܝܐ ܘܠܘ ܟܝܢܝܐ ܐܝܬܘܗܝ\nܓܘܫܡܐ ܡܬܬܙܝܥ ܩܝܩܠܘܣܐܝܬ ܠܘ ܟܝܢܐ ܗܘ ܙܘܥܗ. ܒܗܿܝ ܕܠܟܠ ܣܝܡܐ ܘܢܘܩܕܬܐ ܕܡܬܡܛܐ ܠܗܘܢ ܡܫܒܩ ܫܒܩ ܘܥܒܪ. ܘܡܢ ܗܪܟܐ ܠܘ ܟܝܢܝܐ ܗܘܐ ܙܘܥܐ ܡܫܬܟܚ ܗܘܐ ܡܬܒܥܝܢܐ ܕܗܘ ܟܕ ܗܘ ܠܗ ܟܕ ܠܗ ܠܡܬܬܙܝܥܢܐ ܡܬܥܪܩܢܐ ܗܘ ܗܿܝ ܕܫܟܝܪܐ. ܘܐܠܘ ܢܘܩܕܬܐ ܡܕܡ ܠܐ ܡܬܒܥܝܢܝܬܐ ܗܘܬ ܠܡܢܐ ܠܗܿ ܨܒ. ܘܐܠܘ ܡܬܒܥܝܢܝܬܐ ܗܘܬ ܠܡܢܐ ܡܢܗܿ ܐܨܛܠܝ. ܘܡܢ ܗܠܝܢ ܚܬܝܬܐܝܬ ܡܬܝܕܥܐ ܕܙܘ̈ܥܝ ܡܘܙًܠܬܐ ܟܠܗܝܢ ܨܒܝ̈ܢܝܐ ܐܘܟܝܬ ܢܦܫܢ̈ܝܐ ܐܝܬܝܗܘܢ. ܘܡܨܛܠܝܢܘܬܐ ܚܘܕܪܢܝܬܐ ܒܟܝܢܐ ܠܗܝܢ ܐܝܬ ܒܠܥܕ ܡܢ ܡܨܛܠܝܢܘܬܐ ܐ̱ܚܪܬܐ ܒܗܦܟܐ ܕܦܓܪ̈ܝܢ ܘܗܕܐ ܗܝ ܡܠܬ ܦܝܠܣܘܦܐ ܕܐܡܪܐ. ܕܡܨܛܠܝܢܘܬܐ ܠܗܝܢ ܐܝܬ ܟܝܢܝܬܐ ܘܚܘܕܪܢܝܬܐ. ܢܦܫܐ ܡܕܝܢ ܐܝܬ ܠܗܝܢ ܡܠܝܠܬܐ ܕܡܥܠܝܐ ܡܢ ܗܕ ܕܝܠܢ.","english":"…according to the renewals of the alteration of the natures and the privations. And just as privation does not belong to that which is sought, nor does potentiality belong to its actuality, so that which is at rest does not have its potential motions; but when it is moved by some appetitive or aversive impulse, and by the impulse of the short nerves or the long muscles, by means of some natural motion in which the principle of motion is held, the hand is raised and not at rest. Every animal, then, because of some sense, is moved locally by that sense; and by means of motions and appetites brought to it, it is brought to that which it can, desiring to flee or to a place of good, beyond the limit which is reached, and beyond that it cannot complete. But by means of appetites and motions brought, or by that which is brought, that sense is. And when many times you have it that you are moved and stirred and you think that you have been moved, it is not right that you deny it and suppose that you have not been moved. Evidence concerning this: that circular motion is voluntary and not natural. A body is moved circularly, not by its natural motion; for every position and heat that reaches it, it leaves behind and passes on. And from here it is found that the motion is not natural, but voluntary, since it is moved and not moved, and that which is stirred is that which is at rest. And if heat were not voluntary, how would it reach the appetite? And if it were voluntary, how would it be extinguished? And from these it is clearly known that the motions of the soul are all voluntary, that is, voluntary; and circular motion is natural to them, apart from another motion in the turning of the bodies. And this is the word of the philosopher who said: motion is natural and circular to them. The soul, then, has a rational motion which is superior to this one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܒܝ̈ܢܐ","severity":"info","text":"The Syriac term ܨܒܝ̈ܢܐ (ṣebyāne) is rendered 'natures' here, but in this philosophical context it often denotes 'wills' or 'inclinations'; the ambiguity is deliberate.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܒܥܝܢܝܬܐ","severity":"info","text":"The term ܡܬܒܥܝܢܝܬܐ (metbaʿyāʾīṯ) is translated 'voluntary' but literally means 'by seeking' or 'appetitively', aligning with the appetitive faculty of the soul.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܠܣܘܦܐ","severity":"info","text":"The 'philosopher' (ܦܝܠܣܘܦܐ) is likely Aristotle, whose discussion of circular motion as proper to the celestial spheres (De Caelo) underlies this passage.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the argument that motion in animals is voluntary, not natural, using the example of circular motion to distinguish the soul's motion from bodily motion.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܨܛܠܝܢܘܬܐ","severity":"info","text":"The distinction between natural and circular motion echoes Aristotle's Physics and De Anima, where circular motion is proper to the celestial realm and not to sublunary bodies.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܥܪܩܢܐ","severity":"caution","text":"The Syriac ܡܬܥܪܩܢܐ (metʿarqʿā) is rendered 'stirred' but may also mean 'agitated' or 'disturbed'; the sense of self-motion is contested in the manuscript tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܨܒܝ̈ܢܐ could be read as 'natures' or 'wills'; the translation opts for 'natures' but the context of appetitive motion suggests 'wills'.","The phrase ܡܬܒܥܝܢܝܬܐ is ambiguous between 'voluntary' and 'appetitive'; the English draft uses 'voluntary' but the Syriac root ܒܥܐ (to seek) supports 'appetitive'."],"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":"ܒܗܿܝ ܕܡܩܒܠܢܐ ܒܗܝܢ ܛܒ ܡܢ ܕܒܢ ܡܥܠܝ. ܘܐܠܘ ܐܣܛܘܟܣ̈ܢܝܬܐ ܐܝܬܝܗ̈ܝܢ. ܒܗܿܝ ܕܦܫܝ̈ܛܝܗܝܢ ܠܐ ܥܗܢܝܢ ܠܘܩܒܠ ܢܦܫ̈ܬܐ ܘܐܠܐ ܠܐ ܐܣܬܢܩ ܥܠ ܡܘܙܓܐ ܘܡܪ̈ܟܒܝܗܘܢ ܠܘ ܐܡܝܢ̈ܝ ܟܘܬܪܐ. ܒܕܓܘܢ ܙܕܩ ܗܘܐ ܕܢܬܦܘܫ̈ܫܢ. ܒܣܘܓܐܬ ܙܘ̈ܥܐ ܘܗܐ ܠܘ ܗܟܢܐ. ܐܦܠܐ ܬܘܒ ܡܣܬܕܩܢ̈ܝܬܐ ܐܘ ܡܨܛܪ̈ܝܢܝܬܐ ܐܝܬܝܗ̈ܝܢ ܘܐܠܐ ܡܩܒ̈ܠܢܝܬܐ ܗܘ̈ܝ ܕܙܘ̈ܥܐ ܬܪ̈ܝܨܐ. ܘܗܐ ܠܘ ܗܟܢܐ. ܐܣܛܘܟܣܐ ܐܢܝܢ ܡܕܝܢ ܚܡܝܫܝܐ ܕܐܟܣܢܝ ܠܕܝܠܢ. ܦܣܘܩܐ: ܘܐܢܫ̈ܐ ܡܢ ܠܘ ܠܐ ܡܫܚܠܦܝܢ ܒܒܘܝ̈ܢܝܗܘܢ. ܒܕ ܡܢܗܘܢ ܐܝܬ ܕܒܪܝܪ. ܗܿܘ ܐܝܢܐ ܕܠܐ ܣܟ ܐܟܫܪ. ܒܚܘܫܒܐ ܡܕܡ. ܡܢܗܘܢ ܕܝܢ ܐܝܬ ܕܥܫܝܢ ܒܒܘܝܢܐ ܗܘ. ܗܿܘ ܕܠܟܠܗܘܢ ܥܠܒ ܒܟܡܐ ܘܐܝܢܐ. ܘܠܗ ܠܗܢܐ ܘܠܐ ܚܕ ܬܚܘܡܐ ܐܝܬ ܕܒܗ ܩܐܡ. ܒܕܓܘܢ ܠܘ ܠܐ ܡܨܐ ܕܢܗܘܐ ܒܪܢܫܐ ܐ̱ܢܫ ܗܿܘ ܕܠܟܠܗܝܢ ܡܬܝܕܥܢ̈ܝܬܐ ܒܙܒܢܐ ܡܕܡ ܙܥܘܪܐ ܒܠܥܕ ܡܠܦܢܐ ܒܝܕ ܒܘܝܢܗ ܢܕܪܟ. ܐܝܬ ܕܝܢ ܬܘܒ ܘܢܦܫܐ ܐ̱ܚܪܬܐ ܗܿܝ ܕܡܬܟܢܝܐ ܩܘܕܫܢܝܬܐ ܥܫܝܢܬ ܚܝ̈ܠܐ ܐܟܡܐ ܕܠܢܒܝ̈ܐ. ܘܡܕܥܐ ܚܝܠܐ ܡܕܡ ܐܝܬܘܗܝ ܡܥܬܕܢܗܿ ܕܢܦܫܐ ܠܘܬ ܡܬܬܓܪܢܘܬ ܪ̈ܥܝܢܐ. ܘܣܘܟܠܐ ܡܝܬܪܘܬܗ. ܘܚܘܫܒܐ ܬܘܒ ܐܝܬܘܗܝ ܡܬܬܙܝܥܢܘܬ ܡܕܥܐ ܡܢ ܥ̈ܠܠܬܐ ܠܘܬ ܒܥ̈ܬܐ. ܘܒܘܝܢܐ ܟܘܢܝܐ ܗܘ ܕܡܝܬܪܘܬܗܿ ܕܡܬܬܙܝܥܢܘܬܐ ܗܕܐ ܠܘܬ ܨܝܘܕܘܬ ܬܚܘܡܐ ܗܘ ܡܨܥܝܐ ܒܠܥܕ ܒܥܬܐ ܣܓܝܐܬܐ. ܘܢܗܝܪܘܬܐ ܟܘܢܝܐ ܗܝ ܕܬܘܩܦܗ. ܘܗܪܟܐ ܣܝܟܐ ܡܠܬܐ ܕܥܠ ܢܦܫܐ ܠܦܘܬ ܦܪܓܡܛܝܐ ܗܕܐ. ܟܕ ܠܫܪܟܐ ܕܒܘܚ̈ܢܝܗܿ ܒܝܘܠܦܢܐ ܗܿܘ ܐ̱ܚܪܝܐ ܦܪܥܝܢܢ. ܒܝܕ ܐܠܗܐ ܬܘܒ ܡܫܪܝܢܢ ܒܗܿܠܝܢ ܕܦܪܓܡܛܝܐ ܕܬܠܬ ܕܒܬܪ ܟܝܢ̈ܝܬܐ\nܗܝ ܕܦܝܠܣܘܦܝܐ ܩܕܡܝܬܐ ܡܬܟܢܝܐ ܘܬܐܘܠܘܓܝܐ\nܩܕܡܬ ܓܝܪ ܒܡܠܬܐ ܫܘܕܥܬܗ ܠܗܿܘ ܕܗܿܘ ܕܣܝܡ ܗܘ ܠܗܢܐ ܝܘܠܦܢܐ. ܕܗܘܝܘ ܗܿܘ ܕܐܝܬܘܗܝ.","english":"…according to the renewals of the alteration of the natures and the privations. And just as privation does not belong to that which is sought, nor does potentiality belong to its actuality, so that which is at rest does not belong to that which is in motion, nor does that which is in motion belong to that which is at rest. And if the elements are, in that they are simple, they are not opposed to the natures, yet it is not established that the mixture and their compositions are not capable of a better state. For it would be fitting that they be dissolved by many motions, but it is not so. Nor again are they receptivities or susceptibilities, but they are receptive of rectilinear motions. And it is not so. An element is something, a fifth, which is foreign to its own. Section: And fires, if they do not change in their qualities, some of them are clear; that is the one that is not fit for anything in thought. Some of them, however, are difficult in quality; that is the one that surpasses all in quantity and quality. And for this one there is not even one limit in which it stands. For it is not possible that a man be at the head, that man who is known by all the sciences in some small time, except by teaching through his quality. There is, moreover, another nature, that which is called holy, difficult in powers as many as are for the prophets. And the intellect is a power, something that is the preparedness of the nature for the commerce of thoughts. And reason is its excellence. And thought, again, is the motion of the intellect from causes to ends. And quality is a property that is the excellence of this motion towards the acquisition of the limit that is intermediate, except by many ends. And clarity is a property that is its strength. And here is the end of the discourse on nature according to this pragmateia. As for the rest of its investigations, in that last teaching they will be completed. By God, again, we begin with those of the pragmateia of the third after the natural ones, which is called first philosophy and theology. For first, in the discourse, he gave knowledge of that which is set for this teaching, that it is that which is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܟܣܐ ܐܢܝܢ ܡܕܝܢ ܚܡܝܫܝܐ","severity":"info","text":"The phrase 'a fifth element' (ܐܣܛܘܟܣܐ ܐܢܝܢ ܡܕܝܢ ܚܡܝܫܝܐ) refers to the Aristotelian quintessence, the celestial substance beyond the four sublunary elements, here described as 'foreign to its own' (ܕܐܟܣܢܝ ܠܕܝܠܢ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܓܡܛܝܐ","severity":"info","text":"The Greek loanword pragmateia (ܦܪܓܡܛܝܐ) denotes a systematic treatise or division of philosophy; here it marks the end of the discourse on nature and the transition to the third pragmateia, 'first philosophy and theology'.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the second pragmateia (natural philosophy) and announces the third pragmateia, identified as 'first philosophy and theology' (ܦܝܠܣܘܦܝܐ ܩܕܡܝܬܐ ܘܬܐܘܠܘܓܝܐ), following the Aristotelian division of sciences.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to a 'fifth element' and the distinction between intellect, reason, thought, quality, and clarity reflect Bar Hebraeus's engagement with Aristotelian and Neoplatonic psychology, mediated through Syriac philosophical tradition.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the beginning of the passage is textually uncertain; the phrase 'ܒܗܿܝ ܕܡܩܒܠܢܐ ܒܗܝܢ ܛܒ ܡܢ ܕܒܢ ܡܥܠܝ' is corrupt or mispointed, and the English draft's rendering 'according to the renewals of the alteration' is conjectural.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, especially in the opening lines, where the exact sense of 'renewals' and 'alteration' is unclear due to possible scribal errors.","The identity of 'that which is set for this teaching' (ܗܿܘ ܕܣܝܡ ܗܘ ܠܗܢܐ ܝܘܠܦܢܐ) is ambiguous; it may refer to Aristotle or to a divine principle, but the text does not specify."],"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":52,"ref":"p52","source":"ܘܟܕ ܗܘ ܗܢܐ ܠܟܠܗܝܢ ܕܐܝܬܝܗܝܢ ܐܚܝܕ ܟܐܢܐܝܬ ܗܘ ܝܘܠܦܢܐ ܕܥܠܘܗܝ ܓܘܢܝܐ ܛܒ ܡܢ ܟܠܗܘܢ ܝܘܠܦ̈ܢܐ ܙܕܩ ܕܢܗܘܐ. ܘܣܘܥܪ̈ܢܐ ܕܒܗ ܢܦܠܐ ܒܥܬܗܘܢ. ܗܠܝܢ ܐܢܘܢ ܕܠܗܿܘ ܕܐܝܬܘܗܝ ܒܗܿܝ ܕܐܝܬܘܗܝ ܢܩܝܦܝܢ ܐܝܟ ܗܿܝ ܕܟܠ ܕܐܝܬܘܗܝ ܐܘ ܐܘܣܝܐ ܐܝܬܘܗܝ ܐܘ ܓܕܫܐ. ܐܘ ܟܠܢܝܐ ܐܘ ܡܢܬܝܐ. ܐܘ ܡܣܝܟܐ ܐܘ ܠܐ ܡܣܝܟܐ. ܐܘ ܒܚܘܫܒܐ ܐܘ ܒܣܘܥܪܢܐ. ܐܘ ܩܕܡܝܐ ܐܘ ܐܚܪܝܐ. ܐܘ ܥܠܬܐ ܐܘ ܥܠܬܢܐ. ܐܘ ܒܚܝܠܐ ܐܘ ܒܡܥܒܕܢܘܬܐ. ܐܘ ܐܠܨܝܐ ܐܘ ܡܬܡܨܝܢܐ. ܒܗܦܟܐ ܕܬܠܝܬܝܘܬ ܓܘܢ̈ܘܬܐ ܗܿܝ ܐܝܕܐ ܕܠܐ ܢܩܦܐ ܠܗܿܘ ܕܐܝܬܘܗܝ ܒܗܿܝ ܕܐܝܬܘܗܝ. ܐܠܐ ܒܗܿܝ ܕܡܫܘܚܬܐ ܗܘ. ܐܦܠܐ ܐܝܟ ܙܘܓܢܝܘܬܐ ܕܠܐ ܢܩܦܐ ܠܗ. ܐܠܐ ܒܗܿܝ ܕܡܢܝܢܐ ܗܘ. ܘܗܿܘ ܕܐܝܬܘܗܝ ܘܠܐ ܚܕ ܬܚܘܡܐ ܐܘ ܪܘܫܡܐ ܡܨܝܢ ܕܠܗ ܢܗܘܘܢ. ܒܗܿܝ ܕܗܿܘ ܡܢ ܡܢ ܓܢܣܐ ܗܘ ܡܬܢܣܒ. ܘܠܗܢܐ ܡܢܐ ܢܗܘܐ ܐܪܐ ܓܢܣܐ. ܟܕ ܠܝܬ ܗܿܘ ܕܡܢܗ ܓܘܢܝ. ܗܿܘ ܕܝܢ ܡܫܘܕܥܢܘܬܐ ܕܗܿܘ ܕܓܢܝܙ ܒܗܿܘ ܕܓܠܐ ܘܠܗܢܐ ܡܢܐ ܐܪܐ ܢܗܘܐ ܪܘܫܡܐ. ܟܕ ܠܝܬ ܗܿܘ ܡܐ ܕܛܒ ܡܢܗ ܓܠܐ. ܘܐܢܗܘ ܕܒܕܘܟ ܬܬܥܟܪ ܝܕܥܬܗ. ܡܢ ܩܨ ܠܐ ܝܕܥܬܐ ܕܒܫܡܐ ܡܫܘܕܥܢܗ ܓܕܫܐ ܗܕܐ. ܒܕܓܘܢ ܒܝܕ ܦܘܫܩܐ ܗܘ ܕܫܡܐ ܡܬܝܕܥ. ܘܠܘ ܒܝܕ ܬܚܘܡܐ ܐܘ ܪܘܫܡܐ.","english":"…belong to that which is in motion. And when this is the case, the teaching concerning the substance is properly the best of all teachings, and the activities that fall within it are sought. These are the things that belong to that which is in that which it is, being attached like that which is either substance or accident, or category or predicate, or finite or infinite, or in thought or in activity, or prior or posterior, or cause or effect, or in potentiality or in actuality, or necessary or contingent. By the reversal of the three substances, that is the one that does not attach to that which is in that which it is, but to that which is in quantity. Nor does it attach to it as a relation, but to that which is in quality. And that which is and is not one boundary or definition can be made for it, because it is composed of many genera. And for this reason, when it becomes a genus, there is no substance that is more general than it. That which is the knowledge of that which is hidden in that which is manifest, and for this reason, when it becomes a definition, there is nothing that is better than the manifest. And if in some place your knowledge is confused, it is not because the knowledge of the name does not make known this accident, but because the name is known through interpretation, and not through boundary or definition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܘܢܝܐ","severity":"info","text":"The Syriac term ܓܘܢܝܐ (gawwāyā) is rendered 'substance' here, corresponding to Greek οὐσία. Bar Hebraeus uses it to denote the primary ontological category, distinct from accident (ܓܕܫܐ).","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܕܫܐ","severity":"info","text":"The term ܓܕܫܐ (gedšā) means 'accident' in the Aristotelian sense, i.e., a property that inheres in a substance but is not essential to it. Bar Hebraeus pairs it with substance as a fundamental ontological division.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The list of paired opposites (e.g., finite/infinite, cause/effect) reflects the Aristotelian categories and post-Predicaments as mediated through Syriac philosophical tradition, particularly the works of Sergius of Reshʿayna and later commentators.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes Book 2 by arguing that the teaching on substance is the best of all teachings, and that the highest universal ('that which is') cannot be defined by boundary or definition but only known through interpretation.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'reversal of the three substances' is obscure. It may refer to a tripartite division of substance (e.g., material, intellectual, divine) or to a logical inversion. The Syriac text does not clarify the referent.","cites":[{"key":"ed:dsc-539","label":"source edition: Treatise of Treatises, Book 2","url":"https://syriaccorpus.org/539"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three substances' (ܬܠܝܬܝܘܬ ܓܘܢ̈ܘܬܐ) is not specified; it may allude to a triadic scheme in Bar Hebraeus's ontology or to a lost source.","The phrase 'that which is in that which it is' (ܗܿܘ ܕܐܝܬܘܗܝ ܒܗܿܝ ܕܐܝܬܘܗܝ) is a technical expression for essence or quiddity, but its precise logical function here is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}