Hymn XLII (Carmina Nisibena XLII)
Ten stanzas in which Satan laments the power of apostolic relics — the first hymn in the Carmina Nisibena to address the cult of saints' bones directly. The occasion is historical: the translation of Thomas's relics from India to Edessa, one of the earliest Syriac witnesses to this tradition. Satan wails that he stirred Death to kill the apostles, hoping to escape their scourging — but by their deaths he is scourged even more, for the relic of Thomas outran him to Edessa: "Here and there I found him, and I was confounded" (stanza 1). The merchant who carried the bones traded with them — and Ephrem deploys a devastating wordplay: the glossqama (purse) of Judas Iscariot gave Satan power, but the glossqama (coffin) of Thomas destroys him (stanza 2). Moses carried Joseph's bones in faith; rightly then did the merchant believe, and his treasure was opened in Edessa and enriched the great city (stanza 3). The relics' power increases the more it is drawn upon — like a spring that flows more strongly when tapped (stanza 4). Elisha was a spring in a thirsty people: because the thirsty did not press toward him, his flow did not increase; but when Naaman pressed toward him, healing gushed forth — spring cast into spring, and in the river the leprosy was cleansed (stanza 5). Gehazi's staff could not raise the dead boy, yet Elisha's bones raised a dead man — and a necromancer cannot raise living and holy bones; what appeared at Endor was not Samuel but demons mocking Saul (stanza 6). God refused Satan's request to stir demons by the bones of pagan priests, for that would either discredit the apostles or make Satan's messengers resemble them (stanza 7). The calm judgment of relics operates silently: demons cry out from pains though no one lifts the rod; spirits hang fettered though no one binds them (stanza 8). If the apostles will judge the twelve tribes, how much greater that they judge demons now — and the crucifiers, if they do not examine themselves, will be worse than demons at the judgment (stanza 9). Satan reared Paul as a wolf in sheep's clothing, but near Damascus the wolf was changed to a lamb — and woe to demons from the scourges of the apostles' bones (stanza 10). The refrain throughout is: "Blessed is the power that dwells in the illustrious bones."
Melody: Same melody (VIII)
I.
The Evil One wailed:
"To where, henceforth,
can I flee from the righteous?
I stirred up Death to kill the apostles,
as though to escape their scourging.
But by their deaths even more now
I am scourged grievously.
The relic of him who was slain in India —
to Edessa it outran me!
Here he is entirely, and also there.
I went there — there he is!
Here and there I found him, and I was confounded."
Response: Blessed is the power that dwells in the illustrious bones.
II.
Bones he carried — that merchant.
[...text damaged...]
Or perhaps they carried him!
For behold, they traded with each other,
and what is it to me?
They helped each other
and were helped, each from the other —
for me, in both ways, it is loss.
The purse of Iscariot —
who will show it to me? —
from it I gained power.
The coffin of Thomas has slain me,
for the hidden power that dwells in it torments me.
III.
The chosen Moses
carried bones in faith,
as a treasure.
And if a great prophet believed
that there is help in bones,
rightly did the merchant believe —
and well-named is he, the merchant!
This merchant traded
and grew great and prospered —
his treasure greatly impoverished me.
His treasure was opened in Edessa
and enriched the great city with blessings.
IV.
At this treasury of treasures I marveled.
For small was its treasure at first,
and as long as no one took from it,
it was too poor for one to seek its riches.
But when many surrounded it
and plundered it and snatched its profits —
the more it was plundered, the more
its riches increased.
A spring, if enclosed —
when one breaks through to it,
then all the more it flows,
great and running and overflowing.
V.
[...text damaged...]
Manifest is this:
that Elisha too was a spring
in a thirsty people.
And because the thirsty did not press toward him,
his flow did not increase.
But when Naaman pressed toward him,
he gushed and poured forth healing —
spring into spring
he took him and cast him, and in the river the leprosy was cleansed.
Jesus, the sea of blessings,
to Siloam sent the blind man — and he was healed.
VI.
Gehazi with a staff
could not raise the dead —
could not raise the boy.
And how then by a necromancer did the illustrious one ascend?
We — it is at Saul we mocked!
For instead of one demon that he requested,
two demons came up and mocked him.
By the bones of Elisha I learned
also concerning Samuel:
that if bones raised the dead,
a necromancer cannot
raise living and holy bones.
VII.
"And how much I sought this question,
and it was not given to me —
by him who gives all!
For if demons were stirred
by the bones of a priest
or of a magus, a sorcerer,
a Chaldean, or a diviner —
then I too would have known
that it was mockery,
and on both sides I would have been deceiving:
either giving the lie to the apostles,
or making my own messengers resemble the apostles."
VIII.
The hosts of demons are being emptied;
the hosts of evil spirits bear scourges.
While no one lifts the rod openly,
demons cry out from their pains.
While no one binds or chains them,
spirits hang suspended and fettered.
This is the calm judgment —
quiet and still,
that does not even trouble with questioning.
One power — this far it suffices —
behold, it dwells in the bones of Elisha a second time.
IX.
"Judgment he gave to his twelve —
that they should judge the twelve tribes.
And if the sons of great Abraham
the apostles are about to judge,
is it not even greater
that they judge demons now?
For unless the crucifiers begin —
for the judgment that is to come —
to examine themselves through our judgment,
they will be worse than us, crying out
before the apostles, the judges of the nations."
X.
"A wolf indeed was
the apostle Saul,
and in the likeness of lambs
I reared him.
He grew strong and became a lone wolf.
But near Damascus, suddenly,
from wolf to lamb he was changed.
He himself said that the angels —
the apostles are about to judge.
By 'angels' he named the priests, as it is written.
And if they are so empowered —
woe to the demons from the scourges of their bones!"
Colophon
Translated from Classical Syriac by Bardaisan, a Good Works tulku, 2026. Source text: Digital Syriac Corpus (DSC), file 300.xml, CC BY 4.0 (syriaccorpus.org/300), based on the critical edition of Edmund Beck, Carmina Nisibena (CSCO 218/219, Louvain, 1961). Translation prepared directly from the Syriac. Lexical verification against Payne Smith's Thesaurus Syriacus and SEDRA (sedra.bethmardutho.org). No existing English translation of the Carmina Nisibena was consulted during translation.
This hymn marks a thematic transition from the Death-Satan dialogue cycle (Hymns XXXV–XLI) to the cult of relics (Hymns XLII–XLIII). The historical occasion is the translation of Thomas's bones from India to Edessa — one of the earliest Syriac witnesses to this tradition, which is also central to the Acts of Thomas. The merchant (tagara) who carried the bones echoes the figure of Habban in the Acts of Thomas. The stanza 2 wordplay on glossqama — meaning both "purse" (Judas's money-bag) and "coffin" or "reliquary" (Thomas's bone-chest) — is untranslatable but theologically charged: the same Syriac word for the instrument of betrayal and the vessel of redemption. Stanza 4's metaphor of the spring that flows more strongly when tapped is Ephrem's theological defense of the cult of relics: holiness is not depleted by use but increased by demand. Stanza 6 contains a remarkable argument about the witch of Endor: since dead bones (Elisha's) can raise the dead, a living necromancer cannot truly command living and holy bones — therefore what appeared at Endor was not truly Samuel. Stanza 10's image of Paul as a wolf reared among lambs, suddenly changed to a lamb on the Damascus road, is one of Ephrem's most compressed biographical portraits. Textual damage is present in stanzas 2, 5, and 7 (indicated by ܀܀܀ in Beck's edition).
Biblical parallels: Acts of Thomas (Thomas in India, stanza 1); John 12:6 (Judas's purse, stanza 2); Exodus 13:19 (Moses carrying Joseph's bones, stanza 3); 2 Kings 5 (Naaman, stanza 5); John 9:7 (pool of Siloam, stanza 5); 2 Kings 4:31 (Gehazi's staff, stanza 6); 1 Samuel 28 (witch of Endor, stanza 6); 2 Kings 13:21 (Elisha's bones, stanzas 6, 8); Matthew 19:28 (twelve judging twelve tribes, stanza 9); 1 Corinthians 6:3 (judging angels, stanzas 9–10); Acts 9:1–19 (Damascus road, stanza 10); Malachi 2:7 (priests as messengers/angels, stanza 10).
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
🌲
Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 42 (Carmina Nisibena 42)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܚ ܒܰܪ ܩܳܠܶܗ
1.
ܐܰܝܠܶܠ ܒܺܝܫܳܐ
ܕܠܰܐܝܟܳܐ ܡܶܟܺܝܠ
ܐܺܝܬ ܠܺܝ ܕܶܐܥܪܽܘܩ
ܡܶܢ ܙܰܕܺܝ̈ܩܶܐ
ܠܡܰܘܬܳܐ ܓܶܪܝܶܬ ܕܶܐܩܛܽܘܠ ܠܰܫܠܺܝ̈ܚܶܐ
ܐܰܝܟ ܕܰܐܓܗܶܐ ܡܶܢ ܢܶܓܕܰܝ̈ܗܽܘܢ
ܒܡ̈ܰܘܬܰܝܗܽܘܢ ܝܰܬܺܝܪ ܗܳܫܳܐ
ܡܶܬܢܰܓܰܕ ܐ̱ܢܳܐ ܩܰܫܝܳܐܺܝܬ
ܫܶܠܚܳܐ ܕܩܰܛܠܶܗ ܒܗܶܢܕܽܘ
ܠܽܐܘܪܗܳܝ ܩܰܕܡܰܢܝ̱ ܗܳܪܟܰܐ ܗ̱ܘ ܟܽܠܶܗ ܐܳܦ ܬܰܡܳܢ
ܐܶܙܰܠ̱ܬ ܠܬܰܡܳܢ ܬܰܡܳܢ ܗ̱ܽܘ
ܗܳܪܟܳܐ ܘܬܰܡܳܢ ܐܶܫܟܰܚܬܶܗ ܘܶܐܬܟܰܡܪܶܬ
ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܚܰܝܠܳܐ ܕܰܫܪܶܐ ܒܓܰܪ̈ܡܶܐ ܢܰܨ̈ܺܝܚܶܐ
2.
ܓܰܪ̈ܡܶܐ ܛܥܶܢ ܗ̱ܘܳܐ
ܗܰܘ ܬܰܓܳܪܳܐ
܀܀܀
ܐܰܘ ܕܰܠܡܳܐ ܟܰܝ ܗܳܢܽܘܢ ܛܰܥܢܰܘܗ̱ܝ
ܗܳܐ ܓܶܝܪ ܠܰܚ̈ܕܳܕܶܐ ܐܶܬܬܰܓܰܪܘ̱ ܗ̱ܘܰܘ
ܘܠܺܝ ܡܳܐ ܠܺܝ ܕܥܰܕܰܪܘ̱ ܗܳܢܽܘܢ
ܐܳܦ ܐܶܬܥܰܕܰܪܘ̱ ܚܰܕ ܡܶܢ ܚܰܕ
ܕܠܺܝ ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܚܽܘܣܪܳܢܰܐ ܗ̱ܘ
ܗܰܘ ܓܠܽܘܣܩܳܡܶܗ ܕܰܣܟܰܪܝܽܘܛܳܐ
ܡܰܢܽܘ ܢܚܰܘܶܝܢܝ̱ ܕܡܶܢܶܗ ܚܰܝܠܳܐ ܩܳܢܶܐ ܗܘܺܝܬ
ܓܠܽܘܣܩܳܡܶܗ ܕܬܽܐܘܡܰܐ ܩܰܛܠܰܢܝ̱
ܕܚܰܝܠܳܐ ܟܰܣܝܳܐ ܕܰܫܪܶܐ ܒܶܗ ܡܫܰܢܶܩ ܠܺܝ
3.
ܓܰܒܝܳܐ ܡܽܘܫܶܐ
ܛܥܼܶܢ ܗ̱ܘܳܐ ܓܰܪ̈ܡܶܐ
ܒܗܰܝܡܳܢܽܘܬܳܐ
ܐܰܝܟ ܝܽܘܬܪܳܢܳܐ
ܘܶܐܢ ܗܽܘ ܕܰܢܒܺܝܳܐ ܪܰܒܳܐ ܗܰܝܡܶܢ
ܕܺܐܝܬ ܗ̱ܽܘ ܒܓܰܪ̈ܡܶܐ ܥܽܘܕܪܳܢܳܐ
ܫܰܦܺܝܪ ܗܰܝܡܶܢ ܬܰܓܳܪܳܐ
ܘܫܰܦܺܝܪ ܫܡܶܗ ܬܰܓܳܪܳܐ
ܗܳܢ ܬܰܓܳܪܳܐ ܐܶܬܬܰܓܰܪ
ܘܺܝܪܶܒ ܘܰܐܡܠܶܟ ܣܺܝܡܬܶܗ ܣܰܓܺܝ ܡܶܣܟܺܢܬܳܢܝ̱
ܣܺܝܡܬܶܗ ܒܽܐܘܪܳܗܝ ܐܶܬܦܰܬܚܰܬ
ܘܰܐܥܬܰܪܬܶܗ ܠܟܶܪܟܳܐ ܪܰܒܳܐ ܒܥܽܘܕܪ̈ܳܢܶܐ
4.
ܒܗܳܕܶܐ ܣܺܝܡܰܬ
ܓ̈ܰܙܶܐ ܬܶܗܪܰܬ
ܙܥܽܘܪܳܐ ܗ̱ܘܳܐ ܓܶܝܪ
ܓܰܙܳܗ̇ ܠܽܘܩܕܰܡ
ܘܰܟܡܳܐ ܕܠܳܐ ܐ̱ܢܳܫ ܫܩܰܠ ܗ̱ܘܳܐ ܡܶܢܳܗ̇
ܡܶܣܟܺܝܢ ܗ̱ܘܳܐ ܕܢܶܒܥܶܐ ܕܥܽܘܬܪܳܗ̇ ܟܰܕ ܕܶܝܢ ܟܰܪܟܽܘܗ̇ ܣܰܓ̈ܺܝܐܶܐ
ܘܰܒܙܽܘܗ̇ ܘܰܚܛܰܦܘ̱ ܝܽܘܬܪ̈ܳܢܶܝܗ̇ ܟܡܳܐ ܕܡܶܬܒܰܙܙܳܐ ܟܶܢ ܝܰܬܺܝܪ
ܣܳܓܶܐ ܥܽܘܬܪܳܗ̇ ܕܡܰܒܽܘܥܳܐ ܚܒܺܝܫܳܐ ܐܶܢ ܗܽܘ
ܕܗܶܡܰܣ ܒܶܗ ܟܶܢ ܗܽܘ ܝܰܬܺܝܪ ܡܶܬܬܪܰܥ
ܪܰܒܳܐ ܐܳܦ ܪܳܕܶܐ ܘܡܶܫ̇ܰܬܦܰܥ
5.
܀܀܀
ܓܰܠܝܳܐ ܗ̱ܝ ܗܳܕܶܐ
ܕܳܐܦ ܐܶܠܺܝܫܰܥ
ܡܰܒܽܘܥܳܐ ܗ̱ܘܳܐ
ܒܥܰܡܳܐ ܨܰܗܝܳܐ
ܘܡܶܛܽܠ ܕܰܨܗ̈ܰܝܳܐ ܠܳܐ ܗܰܡܶܣܘ̱ ܗ̱ܘܰܘ ܒܶܗ
ܠܳܐ ܣܶܓܝܰܬ ܗܘܳܬ ܡܰܪܕܺܝܬܶܗ
ܟܰܕ ܕܶܝܢ ܗܳܡܶܣ ܒܶܗ ܢܶܥܡܳܢ
ܐܰܫܦܰܥ ܘܶܐܫܰܕ ܚܽܘܠܡܳܢܳܐ
ܡܰܒܽܘܥܳܐ ܠܓܰܘ ܡܰܒܽܘܥܳܐ
ܫܰܩܠܶܗ ܘܰܫܕܳܝܗ̱ܝ ܕܰܒܢܰܗܪܳܐ ܠܓܰܪܒܶܐ ܕܰܟܺܝ
ܝܶܫܽܘܥ ܝܰܡܳܐ ܕܥܽܘܕܪ̈ܳܢܶܐ
ܠܫܺܝܠܽܘܚܳܐ ܫܰܠܚܶܗ ܠܣܰܡܝܳܐ ܕܶܐܬܦܰܬܰܚ
6.
ܓܶܚܙܺܝ ܒܚܽܘܛܪܳܐ
ܡܰܚܶܐ ܡܺܝ̈ܬܶܐ
ܠܳܐ ܐܶܫܟܰܚ ܗ̱ܘܳܐ
ܛܰܠܝܳܐ ܕܰܢܩܺܝܡ
ܘܰܐܝܟܰܢ ܒܙܳܟܽܘܪܳܐ ܣܠܶܩ ܢܰܨܺܝܚܳܐ
ܚܢܰܢ ܗܽܘ ܒܫܳܐܽܘܠ ܒܰܙܰܚܢܰܢ ܕܰܚܠܳܦ ܚܰܕ ܫܺܐܕܳܐ ܕܫܰܐܶܠ
ܬܪ̈ܶܝܢ ܫܺܐܕ̈ܺܝܢ ܣܠܶܩܘ̱ ܒܰܙܰܚܘ̱ ܒܶܗ
ܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ ܐܺܝܠܰܦ
ܐܳܦ ܕܰܫܡܳܘܐܶܝܠ ܕܶܐܢ ܓܰܪ̈ܡܶܐ ܠܡܺܝܬܳܐ ܐܰܚܝܰܘ
ܠܳܐ ܡܨܶܐ ܙܟܽܘܪܳܐ ܡܺܝܬܳܐ
ܠܓܰܪ̈ܡܶܐ ܚܰܝ̈ܶܐ ܘܩܰܕܺܝ̈ܫܶܐ ܠܡܰܣܰܩܘ̱
7.
ܘܰܟܡܳܐ ܒܥܺܝܬܳܗ̇
ܠܗܳܕܶܐ ܒܥܳܬܳܐ
ܘܠܳܐ ܝܰܗܒܳܗ̇ ܠܺܝ
ܗܰܘ ܝܰܗ̱ܒ ܟܽܘܠ
ܕܶܐܠܽܘ ܡܶܬܬܙܺܝܥܺܝܢ ܗ̱ܘܰܘ ܫܺܐܕ̈ܶܐ
ܡܶܢ ܓܰܪ̈ܡܶܐ ܕܓܰܒܪܳܐ ܟܽܘܡܪܳܐ
ܐܰܘ ܕܰܡܓܽܘܫܶܐ ܘܚܰܪܫܳܐ
ܕܟܰܠܕܳܝܳܐ ܘܰܕܩܳܨܽܘܡܳܐ ܐܳܦ ܐܶܢܳܐ ܝܳܕܰܥ ܗܘܺܝܬ
ܕܰܕܒܶܙܚܳܐ ܗܘܳܬ ܒܰܬܪ̈ܶܝܢ ܓܰܒܺܝ̈ܢ ܡܰܛܥܳܐ ܗܘܺܝܬ
ܕܰܐܘ ܠܰܫܠܺܝܚ̈ܶܐ ܡܕܰܓܶܠ ܗܘܺܝܬ
ܐܰܘ ܠܰܫܠܺܝ̈ܚܰܝ ܒܰܫܠܺܝ̈ܚܶܐ ܡܕܰܡܶܐ ܗܘܺܝܬ
܀܀܀
8.
ܓܰܒ̈ܶܐ ܕܫܺܐܕ̈ܶܐ
ܗܳܐ ܡܶܣܬܰܪܩܺܝܢ
ܓܰܒ̈ܶܐ ܕܕܰܝ̈ܘܶܐ
ܢܶܓܕ̈ܶܐ ܛܥܺܝܢܺܝܢ
ܟܰܕ ܠܰܝܬ ܕܰܡܪܰܝܰܡ ܫܰܒܛܳܐ ܓܰܠܝܳܐܺܝܬ
ܫܺܐܕ̈ܶܐ ܓܳܥܶܝܢ ܡܶܢ ܟܺܐܒ̈ܶܐ
ܟܰܕ ܠܰܝܬ ܕܶܐܣܰܪ ܘܕܰܦܟܰܪ
ܪ̈ܽܘܚܶܐ ܬܰܠܝܳܢ ܘܰܦܟܺܝܪ̈ܳܢ
ܗܳܢܰܘ ܕܺܝܢܳܐ ܒܗܺܝܠܳܐ
ܕܰܡܢܳܚ ܘܫܳܠܳܐ ܕܳܐܦܠܳܐ ܒܫܽܘܐܳܠܳܐ ܥܡܰܠ
ܚܰܕ ܚܰܝܠܳܐ ܕܰܠܟܳܐ ܣܳܦܶܩ
ܗܳܐ ܫܪܳܐ ܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܰܐܠܺܝܫܰܥ ܬܰܢܺܝܢܳܐ
9.
ܕܺܝܢܳܐ ܝܰܗ̱ܒ
ܠܰܬܪܥܶܣܰܪܬܶܗ
ܐܰܝܟ ܕܰܢܕܽܘܢܽܘܢ
ܬܪ̈ܶܥܣܰܪ ܫܰܒ̈ܛܺܝܢ
ܘܶܐܢܗܼܽܘ ܕܠܰܒ̈ܢܰܝ ܐܰܒܪܳܗܳܡ ܪܰܒܳܐ
ܥܬܺܝܕܺܝܢ ܫܠܺܝ̈ܚܶܐ ܕܰܢܕܽܘܢܽܘܢ
ܠܳܐ ܗ̱ܘܳܐ ܟܺܝܬ ܪܰܒܳܐ ܗܳܕܶܐ
ܕܰܠܫܺܐܕ̈ܶܐ ܢܕܽܘܢܽܘܢ ܗܳܫܳܐ
ܘܶܐܠܳܐ ܡܰܫܪܶܝܢ ܙܳܩ̈ܽܘܦܶܐ
ܠܕܰܝܢܼܳܐ ܕܰܥܬܺܝܕ ܒܕܺܝܢܰܢ ܕܺܝܠܰܢ ܢܶܬܒܰܩܽܘܢ
ܕܒܺܝܫ ܡܶܢܰܢ ܗܳܘܶܝܢ ܩܳܥܶܝܢ
ܩܕܳܡ ܫܠܺܝܚ̈ܶܐ ܕܰܝܳܢ̈ܶܐ ܕܫܰܪ̈ܒܳܬܳܐ
10.
ܕܰܐܒܳܐ ܗ̱ܘܳܐ ܓܶܝܪ
ܫܠܺܝܚܳܐ ܫܳܐܽܘܠ
ܘܒܰܕܡܳܐ ܕܥܶܪ̈ܒܶܐ
ܐܶܢܳܐ ܪܰܒܺܝܬܶܗ
ܘܰܥܫܶܢ ܘܰܗܘܳܐ ܕܰܐܒܳܐ ܝܺܚܺܝܕܳܐ
ܨܶܝܕ ܕܪܰܡܣܽܘܩ ܕܶܝܢ ܡܶܢ ܫܶܠܝܳܐ ܕܰܐܒܳܐ ܠܥܶܪܒܳܐ ܐܶܫܬܰܚܠܰܦ
ܗܽܘ ܐܶܡܼܰܪ ܗ̱ܘܳܐ ܕܰܠܡܰܠܰܐܟ̈ܶܐ
ܥܬܺܝܕܺܝܢ ܫܠܺܝܚ̈ܶܐ ܕܰܢܕܽܘܢܽܘܢ
ܒܡܰܠܰܐܟ̈ܶܐ ܓܶܝܪ ܟܰܢܺܝ ܠܟܳܗ̈ܢܶܐ ܐܰܝܟ ܕܰܟܬܺܝܒ
ܘܶܐܢ ܗܽܘ ܕܗܳܟܰܢ ܫܰܠܺܝܛܺܝܢ
ܘܳܝ ܠܫܺܐܕ̈ܶܐ ܡܶܢ ܢܶܓܕ̈ܶܐ ܕܓܰܪ̈ܡܰܝܗܽܘܢ
Source Colophon
Syriac text from: Edmund Beck, ed. Des Heiligen Ephraem des Syrers Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium, Vol. 218/219; Louvain: Secrétariat du CorpusSCO, 1961). Syriac base text is public domain. TEI XML edition transcribed by Michael Oez; Digital Syriac Corpus, University of Oxford / Brigham Young University / Vanderbilt University. CC-BY 4.0. Access: github.com/srophe/syriac-corpus.
🌲