{"slug":"khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","title":"De corpore et anima","title_source":"De corpore et anima","author":"Athanasius the Great of Alexandria","genre":"other","date":"","tradition":"greek","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":"2026-11-15T06:29:37Z","cost_usd":0.001912},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","work_id":"khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20corpore%20et%20anima.pdf"},"stats":{"passages":3,"english_words":627,"coptic_letters":0,"source_letters":2478,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","abstract":"De corpore et anima is a Greek treatise traditionally attributed to Athanasius of Alexandria, but its dualistic anthropology and stylistic differences from his undisputed works suggest a later date, likely the 5th–6th century. The work contrasts the composite, dissoluble body with the simple, indissoluble soul, lists five psychic passions (anger, grief, fear, anxiety, envy), and substitutes 'sun' for 'fire' in the four elements, reflecting a possible cosmological variant. It survives only in medieval manuscripts, transmitted among ascetic and monastic circles, often in florilegia on the soul. The present edition is based on a single modern digital transcription without critical apparatus, so textual variants remain unexamined.","historical_context":"The treatise's uncertain date and authorship place it in the later patristic period, possibly 5th–6th century, within Greek-speaking monastic or catechetical communities. Its dualistic anthropology and taxonomy of psychic passions align with ascetic literature and philosophical traditions, such as Stoic and medical metaphors (e.g., Galen's digestive 'pepsis'). The substitution of 'sun' for 'fire' in the four elements may indicate a doxographical variant or local cosmological belief. The work was transmitted in medieval manuscripts, often in florilegia on the soul, but was not cited in major Christological councils, suggesting limited influence on mainstream Greek patristic theology. Its survival in later copies without early papyrus witnesses complicates reconstruction, and the lack of critical edition or stemmatic analysis leaves textual variants unexamined.","significance":"De corpore et anima matters as a witness to later theological and philosophical synthesis in ascetic circles, blending Platonic dualism with Christian anthropology. Its folk etymology of ψυχή (soul) from ψυχρός (cold) and its unique four-element list offer insights into popular misconceptions and cosmological variants. The work's uncertain attribution to Athanasius highlights the challenges of pseudepigraphy in patristic literature.","timeline":[{"date":"4th c.","event":"Traditional attribution to Athanasius of Alexandria, though likely spurious."},{"date":"5th–6th c.","event":"Probable composition date based on dualistic anthropology and style."},{"date":"Medieval period","event":"Earliest extant manuscript copies; transmission in ascetic florilegia."},{"date":"Modern","event":"Digital transcription by khazarzar; no critical edition or stemmatic analysis."}],"relations":[{"work":"Athanasius, Contra Gentes","relation":"Attributed to same author but differs in style and content.","key":"","label":null,"url":null},{"work":"Galen, On the Natural Faculties","relation":"Shares digestive metaphor of soul as fire boiling a cauldron.","key":"","label":null,"url":null},{"work":"Stoic philosophical texts","relation":"Parallel taxonomy of psychic passions and dualistic anthropology.","key":"","label":null,"url":null},{"work":"Florilegia on the soul","relation":"Transmitted in such collections, indicating ascetic readership.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Athanasius is traditional but not secure; the work likely dates to the 5th–6th century.","No early papyrus witness; earliest copies are medieval, complicating reconstruction.","The present edition is based on a single modern digital transcription without critical apparatus or stemmatic analysis.","Textual variants remain unexamined due to lack of manuscript collation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00039,"generated":"2026-11-15T06:29:36Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20corpore%20et%20anima.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-corpore-et-anima","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":627,"source_letters":2478,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives only in later Greek manuscripts; no early papyrus witness is known. The earliest extant copy dates from the medieval period, complicating reconstruction of the original text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Athanasius is traditional but not secure. The treatise’s dualistic anthropology and style differ from his undisputed works, suggesting a later date, possibly 5th–6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work was transmitted among ascetic and monastic circles, often in florilegia on the soul. It was not cited in major Christological councils and had limited influence on later Greek patristic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The present edition is based on a single modern digital transcription (khazarzar) without critical apparatus. No collation of manuscripts or stemmatic analysis has been performed, so textual variants remain unexamined.","cites":[],"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 ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΠΕΡΙ ΣΩΜΑΤΟΣ ΚΑΙ ΨΥΧΗΣ.\n\nΣῶμα τῷ ἔχοντι τὴν σύνθεσιν ἐκ τῶν στοιχείων δέχεται, καὶ διάλυσιν, καὶ ἀφανίζεται. Διὰ τοῦτο τὰ σώματα, καὶ ἀνθρώπων, καὶ ζώων, εὔφθαρτά τε καὶ εὔθνητα τυγχάνουσιν, ἐκ τεσσάρων στοιχείων συνιστάμενα, λέγω δὴ, γῆς, ἡλίου, ὕδατος, καὶ ἀέρος, καὶ αὐτὰ οὐκ ἀγήρατα, οὐκ ἀμάραντα ὡς τὰ σώματα μένει, ἀλλὰ θνήσκει καθὰ καὶ τὰ σώματα, ποιηθέντων πάντων σωμάτων ἐκ γῆς. Τὰ δὲ ἁπλᾶ καὶ ἀσύνθετα τῶν πραγμάτων εὐδιάμονα, καὶ ἕως τῆς συντελείας ἀκατάλυτα μένει· οἷον ὁ ἥλιος, ψυχὴ ἀνθρώπου, φῶς, φωστῆρες, ἀὴρ, ὕδατα, πῦρ, πνεῦμα, καὶ πάντα τὰ ἁπλᾶ, καὶ ἐν ἰδίᾳ. Περὶ δὲ ψυχῆς λέγομεν οὕτως· ὅτι εἰσὶ πέντε πάθη ἐν αὐτῇ, ἅτινα ψυχικὰ πάθη κα λοῦνται. Εἰσὶ δὲ ταῦτα· ὀργὴ, λύπη, φόβος, φροντὶς, καὶ φθόνος. Ὁ οὖν φρόνιμον ἔχων τὸν λογισμὸν, δύναται πάντα κρατεῖν. Ἡ δὲ ψυχὴ ὑπάρχει καθ' ἑαυτῆς, ὡς πῦρ καιόμενον. Ὥσπερ τὸ πῦρ τὰ βαλλόμενα εἰς τὸν λέβητα ἕψει, οὕτω καὶ ἡ πυρώδης ψυχὴ τὰ παραπεμπόμενα σῖτα τῇ κοιλίᾳ λεπτύνει, καὶ δαπανᾷ. Κἂν δὲ ψυχὴ λέγεται, οὐ λέγεται διὰ τὸ οὕτως εἶναι ψυχρὰν τὴν οὐσίαν, ὥς τινες τῶν ἁπλουστέρων διενόησαν· ἀλλὰ διὰ τὸ ἐκ πολλῆς θερμό τητος ἀναξηραίνειν αὐτὴν τὰ ὑγρὰ, ὡς ἔστι πληροφορηθῆναι, καὶ ἐκ τῆς ἐνεργείας τοῦ ἡλίου· ὢν γὰρ πυρώδης, καὶ θερμώδης πηλὸν ξηραίνει, καὶ πάν υγραν ἀνιμᾶται. Ὅτι δὲ ἡ ψυχὴ θερμή ἐστι κατὰ φύσιν, πείθου τοιγαροῦν ἐκ τῶν ἀποθνησκόντων· ᾗ γὰρ ὥρᾳ ἡ ψυχὴ χωρίσθη ἀπὸ τοῦ σώματος, πάντα τὰ μέλη εὑρίσκονται κρυσταλλώδη, καὶ οὐδὲν ἧττον πάθοις χειμερίου.","english":"Of our father among the saints Athanasius, On Body and Soul.\n\nThe body, having its composition from the elements, admits of dissolution and perishes. For this reason, bodies, both of humans and of animals, are corruptible and mortal, being composed of four elements—namely, earth, sun, water, and air—and they are not ageless nor unfading as bodies remain, but they die just as bodies do, all bodies having been made from earth. But simple and uncompounded things are well-fated and remain indissoluble until the consummation: for example, the sun, the human soul, light, the luminaries, air, waters, fire, spirit, and all simple things, each in its own nature. Concerning the soul, we speak thus: that there are five passions in it, which are called psychic passions. These are: anger, grief, fear, anxiety, and envy. The one who has prudent reason can control them all. The soul exists by itself, like burning fire. Just as fire boils what is thrown into the cauldron, so also the fiery soul digests and consumes the foods sent to the stomach. And if it is called soul, it is not called so because its substance is cold, as some of the simpler-minded have supposed, but because from its great heat it dries up moistures, as can be confirmed also from the activity of the sun: for being fiery and hot, it dries mud and draws up all moisture. That the soul is hot by nature, be persuaded therefore from the dying: for at the hour when the soul is separated from the body, all the limbs are found to be icy, and no less than if they had suffered from winter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σῶμα τῷ ἔχοντι τὴν σύνθεσιν ἐκ τῶν στοιχείων δέχεται, καὶ διάλυσιν, καὶ ἀφανίζεται","severity":"info","text":"The opening defines the body as composite and thus subject to dissolution, establishing a contrast with the simple and indissoluble soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὰ πάθη","severity":"info","text":"The phrase 'psychic passions' lists five affections of the soul: anger, grief, fear, anxiety, envy. This taxonomy is common in ascetic and philosophical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τεσσάρων στοιχείων συνιστάμενα, λέγω δὴ, γῆς, ἡλίου, ὕδατος, καὶ ἀέρος","severity":"info","text":"The four elements listed (earth, sun, water, air) diverge from the classical Empedoclean set (earth, water, air, fire) by substituting 'sun' for 'fire', possibly reflecting a cosmological or doxographical variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ τὸ πῦρ τὰ βαλλόμενα εἰς τὸν λέβητα ἕψει, οὕτω καὶ ἡ πυρώδης ψυχὴ τὰ παραπεμπόμενα σῖτα τῇ κοιλίᾳ λεπτύνει","severity":"info","text":"The analogy of the soul as fire boiling a cauldron echoes similar digestive metaphors in Stoic and medical writers, e.g., Galen's use of 'pepsis' (concoction) for digestion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ψυχὴ ... ψυχρὰν","severity":"caution","text":"The author offers a folk etymology connecting ψυχή (soul) to ψυχρός (cold), only to reject it. This suggests awareness of a popular misconception, but the argument is not philologically rigorous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ δὲ ψυχῆς λέγομεν οὕτως","severity":"info","text":"The treatise's attribution to Athanasius is uncertain; its content reflects later theological and philosophical synthesis, possibly from a monastic or catechetical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of elements (earth, sun, water, air) is unusual; 'sun' may stand for 'fire' or reflect a distinct cosmological scheme.","The attribution to Athanasius is not universally accepted; the work may be pseudepigraphical."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ἕως γὰρ ἔχει ἡ ψυχὴ τὴν τροφὴν εἰς ἀφθονίαν, τὸ σῶμα θάλλει, καὶ ἀνδαίνεται· ὁπόταν δὲ ἀπορήσῃ σιτίων, αὐτὸ τὸ σῶμα ἀντὶ τροφῆς ἀντ έχει πρὸς τὴν θερμότητα τῆς ψυχῆς. Ὥσπερ οὔτε ἀγγεῖον χαλκοῦν, ἤτοι λέβης ἐπὶ κλιβάνου, οὐ δύναται ἄνευ ὕδατος φέρειν τὴν σφοδρότητα τοῦ πυρὸς, ἐκφρύγεται γὰρ καὶ διαλύεται τέλειον· οὕτω καὶ ὁ λέβης τοῦ σώματος, μὴ ἔχων τὴν τροφὴν, παρὰ τῆς πυρώδους ψυχῆς ὑπολικμούμενος ἀπολείπεται παντάπασιν. Ἂν θέλῃς δοκιμάσαι μαθεῖν παρά τινος, πῶς διάκειται ἡ ψυχὴ ἐν τῷ σώματι, ἐρώτησον αὐτόν· Εἰπέ μοι, ἐν ὅλῳ τῷ σώματι κατοικεῖ ἡ ψυχὴ τοῦ ἀνθρώπου, ἢ ἐν ἑνὶ τόπῳ; Καὶ ἐὰν εἴπῃ σοι ὅτι ἐν ὅλῳ τῷ σώματι, εἰπὲ αὐτῷ· Καὶ πῶς τέμνουσι τὴν χεῖρα, ἢ τὸν πόδα τοῦ ἀνθρώπου, καὶ οὐ κόπτεται ἡ ψυχὴ, ἀλλὰ πάλιν ζῇ ὁ ἄνθρωπος καὶ οὐκ ἀποθνήσκει; Εἰ δὲ εἴπῃ σοι, ὅτι ἐν ἑνὶ τόπῳ, εἰπὲ αὐτῷ ὅτι, Καὶ πῶς εἰσι τὰ ἄλλα μέλη τοῦ ἀνθρώπου χωρὶς ψυχῆς; Πᾶν γὰρ τὸ μὴ ἔχον ψυχὴν νεκρόν ἐστι, καὶ οὐκ οἶδα τί λέγεις. Ἐγὼ δὲ εἴπω σοι ἐν ποίῳ τόπῳ, καὶ ποίῳ τρόπῳ, καὶ ποῦ ἀναπαύεται ἡ ψυχή· ἐν τρισὶ τόποις ἀναγκαίοις τοῦ σώματός ἐστιν ἐνιδρυμένη· καὶ ὥσπερ ἡ ἀκτὶς τοῦ ἡλίου ἀεὶ ἕνα τόπον χωρεῖ, καὶ εἰσέρχεται τὸν οἶκον, φωτίζει δὲ πάντα τὸν οἶκον, οὕτω καὶ ἡ ψυχὴ ἐν τρισὶ τόποις τοῦ σώματος κατοικοῦσα φωτίζει τὸν οἶκον ὅλον τοῦ σώματος. Κατοικεῖ δὲ ἐν τῇ καρδίᾳ, τῷ ὄπισθεν μέρει τῆς κεφαλῆς, ὅπερ κότυλον ὀνομά ζουσι, καὶ ἐν ταῖς βασιλικαῖς φλέβαις. Ἐν τούτοις τοῖς τρισὶ μέρεσι κατοικεῖ ἡ ψυχή.","english":"For as long as the soul has food in abundance, the body flourishes and thrives; but when it lacks provisions, the body itself serves as food for the heat of the soul. Just as a bronze vessel, that is, a cauldron on a furnace, cannot endure the intensity of the fire without water—for it is parched and completely dissolved—so too the cauldron of the body, lacking food, being licked up by the fiery soul, is entirely consumed. If you wish to test and learn from someone how the soul is disposed in the body, ask him: Tell me, does the soul of a human dwell in the whole body, or in one place? And if he tells you that it is in the whole body, say to him: Then how is it that they cut the hand or the foot of a human, and the soul is not cut, but the human still lives and does not die? But if he tells you that it is in one place, say to him: Then how are the other limbs of the human without a soul? For everything that does not have a soul is dead, and I do not know what you mean. But I will tell you in which place, and in what manner, and where the soul reposes: it is established in three necessary places of the body. And just as the ray of the sun always occupies one place and enters the house, but illuminates the whole house, so too the soul, dwelling in three places of the body, illuminates the whole house of the body. It dwells in the heart, in the back part of the head, which they call the cotyle, and in the royal veins. In these three parts the soul dwells.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κότυλον","severity":"info","text":"The Greek term κότυλον (cotyle) refers to a cup-shaped cavity; here it denotes the occipital region or back of the head, possibly the cerebellum area.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλικαῖς φλέβαις","severity":"info","text":"The phrase 'royal veins' likely refers to the major blood vessels (aorta or vena cava) in ancient medical terminology, not a specific biblical term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The soul's location in heart, head, and veins reflects Hellenistic medical theories (e.g., Galen) rather than a distinctively Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a metaphor (cauldron) to a dialectical question-and-answer format, then to a declarative resolution, a common rhetorical pattern in early Christian catechetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The soul-as-sunlight analogy (ἀκτὶς τοῦ ἡλίου) parallels Plotinus Enneads 4.3.20–22, where the soul illuminates the body like light, though Athanasius adapts it to a tripartite location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The soul's location in three specific places contradicts earlier statements that the soul is indivisible; this may reflect a conflation of sources or a pedagogical simplification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'royal veins' is ambiguous: it may refer to the carotid arteries or jugular veins in ancient physiology, not a precise modern anatomical structure.","The soul's tripartite location is not reconciled with the earlier claim that the soul is not cut when limbs are severed, leaving a logical tension."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Διὰ τοῦτο ᾗ ὥρᾳ κρουσθῇ ἡ κεφαλὴ, ἢ ἡ καρδία, ἢ ἡ βασιλικὴ φλὲψ ἐκρεύσῃ αἷμα πολὺ, καὶ εὐθὺς χωρίζεται τοῦ σώματος ἡ ψυχὴ, καὶ νεκρὸν τὸ σῶμα εὑρίσκεται. Κατοικοῦσα δὲ ἡ ψυχὴ, ἐν τοῖς τρισὶ μέρεσι, μεταδίδωσιν ὅλῳ τῷ σώματι τῆς οἰκείας φωτισμοὺς δυνάμεως.","english":"For this reason, at the moment when the head is struck, or the heart, or the royal vein pours forth much blood, immediately the soul is separated from the body, and the body is found dead. But the soul, dwelling in the three parts, imparts to the whole body the illuminations of its own power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλικὴ φλὲψ","severity":"info","text":"The 'royal vein' (βασιλικὴ φλὲψ) is a standard ancient term for the jugular vein, reflecting Galenic anatomy. Its rupture was considered immediately fatal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τρισὶ μέρεσι","severity":"info","text":"The 'three parts' likely refer to the Platonic tripartite soul (reason, spirit, appetite) or to the three principal organs (brain, heart, liver) in ancient physiology. Athanasius adapts this to Christian anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"φωτισμοὺς δυνάμεως","severity":"info","text":"The phrase 'illuminations of its own power' (φωτισμοὺς δυνάμεως) is unusual; it may reflect a Neoplatonic metaphor of the soul as light-source, or a corruption of φωτισμοῦ (genitive) for 'light of power'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"This passage concludes the preceding analogy of the cauldron: the soul's departure upon bodily injury demonstrates its dependence on the body's material integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"De corpore et anima","severity":"info","text":"This work is transmitted among Athanasian spuria; its anthropology shows influence from Middle Platonism and may date to the 4th–5th century, not necessarily from Athanasius himself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'three parts' (τρισὶ μέρεσι) could refer to the three bodily cavities (head, chest, abdomen) or to the tripartite soul; the text does not specify.","The phrase 'illuminations of its own power' may be textually corrupt; the Coptic Vorlage might clarify the intended metaphor."],"confidence":"medium","notes":[]}]}