In addition to the writing and translation of books of philosophy, Syriac Literature during this period covered a wide range of topics. Theology, religious poetry, and commenaries on the Scriptures were perhaps the most extensively treated subjects. Jacob of Saruj (d. 521), Philoxenus of Mabug (d. 523), Paul of Callinicus (d. 528), Mara of Amid (d. 529), Paul of Talla (d. 617), John of the Sedras (d. 648), and Marutha of Takrit (d. 649), stand as the most eminent Syrian writers and poets.

The Syrians also concerned themselves with the study and practice of medicine. Sergius of Ras Ayn has already been mentioned as an outstanding translator of medical as well as philosophical books. Indeed, medicine was taught along with philosophy in the Syrian schools. Famous among these was the school of Gundishapor, established in the time of Khosru Anushirwan (521-579), which became the main center of the study of medicine and philosophy in the Persian territory. It was, moreover, the primary source of court physicians for Caliphs of Baghdad in a later age.

The Syrians did not write much about natural history, for their interest was directed to religious studies. However, they translated a book on physiology from Greek. The anonymous writer of this book, probably composed at Alexandria in the first half of the second century appears to have relied on the knowledge of natural history in the pre-Christian era. Many additions were made to this book, which may have some relationship with the Hexameron of St. Basil. Bar Bahlul is said to have used a Nestorian version which, in addition to the original chapters, contained a section on geography and natural objects, such as trees and stones. (124)

The Syrians also translated a book on agriculture (Geoponica), a copy of which survives in the British Museum MS. 14662. The original copy of this treatise contained fourteen chapters, to which were later added two more, dealing with animal husbandry and the cultivation of different plants. (125)

The writing of history constitutes an essential part of Syriac Literature during this period. Syrian historians should be considered trustworthy for having mainly restricted themselves to events that they themselves witnessed. Early writings, such as the Doctrine of 'Addai and the story of King Abgar, shed light on the beginnings of Christianity in Edessa, even though many interpolations in their texts were made afterwards. However, since these documents were preserved at the royal archives of Edessa (as has been attested by Eusebius, who had personally examined and translated them), they should in all probability be regarded as authentic historical evidence.

One of the earliest of these Syriac historical writings, which contained chronicles of the Persian and Byzantine empires, was the Acts of Martyrs. As these martyrs lived in both Persian and Byzantine territory, the chronicles of their martyrdom contain valuable descriptions of the political and administrative conditions of the two empires. Furthermore, these chronicles specify the exact dates on which the historical events they record took place. Of these writings, there survive the acts of Sharbil, who had been a high priest of idols and was converted to Christianity; the martyrdom of Barsmayya, bishop of Edessa; and the martyrdoms of Habib the deacon, Shamuna and Guriyya. (126)

Besides the Acts of Martyrs, Syrian writers composed biographies of their eminent men, including Rabula, bishop of Edessa; Alexius the man of God; Simon, the Stylite; John of Talla; Dioscorus, patriarch of Alexandria; and the Nestorian Catholici Mar 'Abba and Sabr Yeshu'.(127)  

In the writing of general history, which did not begin until the sixth century or shortly earlier, the Syrians were influenced by their Greek contemporaries. In this period appeared the history of Yeshu the Stylite; the famous history of John of Ephesus, who combined biography with church history in a magnificent literary style; and the history of Qura, a priest of Edessa, who gives a detailed account of the church in the time of Justinian II (565-582). (128)

Michael the Great probably relied on the last two of these in writing his Chronicle. (129) Famous among the Nestorian chroniclers of this period are Mshiha Zkha and Bar-hadh-Bshabba Arbaya, who have been previously cited. Apart from these original Syriac writings, Greek histories like those of Eusebius and Zacharias Rhetor were translated into Syriac.

This era also witnessed the beginning of Syrian mysticism and mystical writings. Available evidence indicates that the earliest work on mysticism was the Book of Hierotheos commonly attributed to the Syrian writer Stephen Bar Sudayli (d. 510). This work spread widely in Syria and continued to influence Syrian mystical ideas through the Middle Ages. The impact of this important work on Syrian writers of succeeding generations, especially on Bar Hebraeus, the most renowned Syrian mystic, was tremendous. Perhaps the most elaborate treatment of the Book of Hierotheos and the mysticism of Bar Sudayli is A. L. Forthingham, Jr's work titled Stephen Bar Sudaili The Syrian Mystic and The Book of Hierotheos (Leyden, 1886).

This period may rightly be considered the golden age of Syriac literature, filled as it is with the names of great writers, poets, theologians, historians, and translators. It was also a period in which the Syrian church was split into two hostile camps, never to meet again. Despite its obvious disadvantages of weakening the church, this rift served as an impetus to the translation of the logic of Aristotle, in which both sides found grounds for defending their doctrinal disputes. It also facilitated the conquest of Syria and Persia by the Arabs, whose domination diverted the Syrians from their destructive hostility to the beneficial and constructive task of translating the knowledge of the Greeks into Arabic. However much Renan and Wright may disdain the Syrians as a mediocre people, the Syrians made many original contributions to the culture of the Middle East, and their role as translators was absolutely essential to the preservation of ancient Greek knowledge.

Although the church was exposed to tyrannical persecution by the Byzantines and the Persians, the Syrians not only continued their literary production, but also carried the torch of the Gospel as far as Arabia in the south, and to Turkistan and China in the east.

The literature of the Nestorians in this period, unlike that of the Western Syrians, is known to us only in general terms. After the great schism of the Syrian church in the fifth century, the Nestorians lived mostly in Persian territory, far from Syria; hence, almost nothing is known about their literature. Still, the literature of the Nestorian Syrians did not surpass that of the Western Syrians. In this regard, Duval correctly observes that the Nestorians did not have prose writers or poets of as high caliber as Jacob of Saruj, Philoxenus of Mabug, Sergius of Ras 'Ayn and John of Asia. (130)