{"slug":"LIT2893RepCh174","id":"ethiopic:betmas:LIT2893RepCh174","title":"Second Image of Mary Zion","author":"Anonymous","genre":"poetry","date":"","tradition":"ethiopic","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:05Z","cost_usd":0.002843},"source":{"registry_id":"ethiopic:betmas:LIT2893RepCh174","work_id":"LIT2893RepCh174","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT2893RepCh174"},"stats":{"passages":4,"english_words":668,"coptic_letters":0,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":9,"work_notes":4,"external_links":1,"timeline":4},"summary":{"work":"LIT2893RepCh174","abstract":"The Second Image of Mary Zion is an anonymous Geʿez poem preserved in a single manuscript (betmas:LIT2893RepCh174) alongside other Marian hymns. Its language and theology align with the 15th–16th-century Ethiopian Golden Age of Marian literature, but no colophon or external evidence fixes its composition more precisely. The poem employs the standard Geʿez salutation form (ሰላም ለ...), addressing Mary’s name, head, and neck in sequence. It alludes to biblical and apocryphal traditions, including the fall of Dagon before the Ark (1 Samuel 5:3–4), the defeat of Belteshazzar (Daniel 5), and Solomon’s blessing of the Ark (Kebra Nagast). The term 'ሴሎ' (Selo) remains obscure, possibly a liturgical response or place name. The work’s limited manuscript attestation suggests narrow circulation, and it is not known to have been used in the Ethiopian liturgical cycle or the Taʾammərā Maryam collection.","historical_context":"The poem is composed in Geʿez, the classical liturgical language of the Ethiopian Orthodox Tewahedo Church. Its theology and poetic form are consistent with the 15th–16th-century Ethiopian Golden Age of Marian literature, a period of intense hymnographic and hagiographic production centered on the Virgin Mary. The work survives in a single manuscript (betmas:LIT2893RepCh174) that also contains other Marian poems; no colophon or scribal note provides a date or place of copying. The poem’s allusions to the Ark of the Covenant (Tabot) and to Solomon’s blessing reflect the Ethiopian tradition of the Ark’s transfer to Ethiopia, as narrated in the Kebra Nagast. The obscure term 'ሴሎ' (Selo) may be a liturgical response or a place name, but its function remains uncertain. The work’s limited manuscript attestation and absence from the liturgical cycle or the Taʾammərā Maryam collection indicate a narrow circulation, possibly within a specific monastic or regional context.","significance":"The Second Image of Mary Zion exemplifies the rich Marian poetic tradition of 15th–16th-century Ethiopia, blending biblical typology with local traditions about the Ark of the Covenant. Its unique manuscript survival and obscure elements like 'Selo' offer a window into the diversity of Ethiopian devotional literature beyond the well-known Taʾammərā Maryam. The poem’s conflation of Dagon, Bel, and Belteshazzar with the Ark’s power illustrates the creative exegesis characteristic of Ethiopian Christian poetry.","timeline":[{"date":"15th–16th c.","event":"Probable composition during the Ethiopian Golden Age of Marian literature."},{"date":"Undated","event":"Copying of the sole surviving manuscript (betmas:LIT2893RepCh174)."},{"date":"Undated","event":"Manuscript acquired by the Ethiopian Manuscript Microfilm Library (EMML)."},{"date":"20th c.","event":"Manuscript cataloged and digitized as part of the betmas project."}],"relations":[{"work":"Taʾammərā Maryam","relation":"Not included in this collection; represents a different genre of Marian miracle stories.","key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"},{"work":"Kebra Nagast","relation":"Shares the tradition of Solomon’s blessing of the Ark and its transfer to Ethiopia.","key":"","label":null,"url":null},{"work":"First Image of Mary Zion","relation":"Likely a companion poem; both address Mary as the Ark of the Covenant.","key":"","label":null,"url":null},{"work":"Homily on the Annunciation and Incarnation","relation":"Another Marian work from the same period, but in homiletic form.","key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"},{"work":"Nagara Maryam","relation":"A later Marian poem; both use the salutation form.","key":"dossier:ethiopic-anonymous-nagara-maryam","label":"gap dossier: Story of Mary (Nagara Māryām, also titled Gadla Māryām / Zenāha la-ʾƎgzǝʾtǝna Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nagara-maryam"}],"external_links":[{"key":"betmas:LIT2893RepCh174","label":"Manuscript record for the sole witness","url":"https://betamasaheft.eu/LIT2893RepCh174","reason":"Primary source for the poem's text and transmission."}],"cautions":["The date of composition is uncertain; only a 15th–16th-century range is suggested by language and theology.","The sole manuscript lacks a colophon, so the place and date of copying are unknown.","The term 'ሴሎ' (Selo) is obscure and its meaning is not established.","The relationship to other 'Second Image' texts has not been studied."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000564,"generated":"2026-11-15T00:33:54Z"},"checks":{"work":"LIT2893RepCh174","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":668,"source_letters":1655,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Geʿez text is preserved in a single manuscript (betmas:LIT2893RepCh174) that also contains other Marian poems. No colophon or scribal note provides a date or place of copying.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The poem’s language and theology are consistent with the 15th–16th-century Ethiopian Golden Age of Marian literature, but no external evidence fixes its composition more precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work is not known to have been used in the Ethiopian liturgical cycle or in the Taʾammərā Maryam collection. Its limited manuscript attestation suggests a narrow circulation.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition (betmas) does not provide a critical apparatus or translation. Variant readings, if any, are not recorded, and the relationship to other “Second Image” texts remains unexplored.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: poetry in Geʿez; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: betmas — CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"betmas:LIT2893RepCh174":{"label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"},"dossier:ethiopic-anonymous-nagara-maryam":{"label":"gap dossier: Story of Mary (Nagara Māryām, also titled Gadla Māryām / Zenāha la-ʾƎgzǝʾtǝna Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nagara-maryam"},"dossier:ethiopic-anonymous-taammera-maryam":{"label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"},"dossier:ethiopic-anonymous-homily-annunciation-incarnation":{"label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"},"dossier:ethiopic-anonymous-nun-hail-mary":{"label":"gap dossier: Miracle of Mary: The nun whom the Virgin Mary asked to recite the Hail Mary more slowly because she enjoyed hearing it","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nun-hail-mary"}},"segments":[{"i":1,"ref":"p1","source":"ሰላም፡ ለዝክረ፡ ስምኪ፡ ስመ፡ ዕበይ፡ ወተልዕሎ፨ ዘያጸድቆ፡ ለኃጥእ፡ ሶበ፡ ይጼውዐኪ፡ በተወክሎ፨ ማርያም፡ ጽዮን፡ ታቦተ፡ ቀዳሚት፡ ሴሎ፨ ለስምኪ፡ ቅዱስ፡ በውሑድ፡ ተንብሎ፨ ናሁ፡ ወጠንኩ፡ ሰላመ፡ እብሎ\n\nሰላም፡ ሰላም፡ ለዝክረ፡ ስምኪ፡ ሐመር፨ ዘአዕደወ፡ ዓለመ፡ እምቀላየ፡ ጻማ፡ ወጻዕር፨ ማርያም፡ ጽዮን፡ ልዕልተ፡ ስም፡ ወዝክር፨ ይገንዩ፡ ለዕበይኪ፡ ተዐይነ፡ ሰማይ፡ ወምድር፨ እስመ፡ ወለድኪዮ፡ ለእግዚኦሙ፡ በመንክር፡ ምስጢር፨\n\nሰላም፡ ለርእስኪ፡ ቅብአ፡ ቅድስና፡ መንክር፨ ዘተቀብአ፡ ቅድመ፡ በእደ፡ እግዚአብሔር፨ ታቦተ፡ መድኃኒት፡ ጽዮን፡ ወመርገመ፡ አረፍት፡ ዘሰናኦር፨ ላዕሌኪ፡ አመ፡ ተጽሕፈ፡ ፊደለ፡ ህላዌ፡ ክቡር፨ ብልጣሶር፡ ሰይጣን፡ ተቀትለ፡ በምዕር፨\n\nሰላም፡ ለክሳድኪ፡ ዘአነቀ፡ ቃማ፡ ብፅዓን፨ በአፈ፡ ንጉሥ፡ ሰሎሞን፨ ታቦተ፡ መድኃኒት፡ ጽዮን፡ ነገደ፡ ካልኣን፨ አመ፡ ፄወዉኪ፡ በግበ፡ ኤሊ፡ ካህን፨ ተቀጥቀጠ፡ ቤል፡ ወወድቀ፡ ዳጎን፨","english":"Salutation to the memory of your name, a name of greatness and height, which justifies the sinner when he invokes you in trust. Mary Zion, the first Tabot, Selo. To your holy name, uniquely proclaimed, behold, I have begun to speak a salutation.\n\nSalutation, salutation to the memory of your name, a red [name], which delivered the world from the affliction of thirst and drought. Mary Zion, exalted in name and memory; the eye of heaven and earth marvels at your greatness, for you bore the Lord for them in a wondrous mystery.\n\nSalutation to your head, anointed with the oil of holiness, a wonder, which was anointed before by the hand of God. Tabot of salvation, Zion, and the curse of the dust of Sennacherib. Upon you, when the writing of the glorious existence was inscribed, Belteshazzar, Satan, was slain in the cave.\n\nSalutation to your neck, which received the word of blessing from the mouth of King Solomon. Tabot of salvation, Zion, the tribe of the Canaanites. When you were carried on the shoulder of Eli the priest, Bel trembled and Dagon fell.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Each stanza opens with 'ሰላም ለ...' (salutation to...), a standard Geʿez poetic form for hymns to Mary, here addressing her name, head, and neck in sequence.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ታቦተ መድኃኒት","severity":"info","text":"Tabot of salvation: 'ታቦት' (tabot) is the Geʿez term for the Ark of the Covenant, here applied to Mary as a type of the Ark, a common trope in Ethiopic Marian poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ተቀጥቀጠ ቤል ወወድቀ ዳጎን","severity":"info","text":"Alludes to 1 Samuel 5:3–4, where the Philistine god Dagon falls before the Ark of the Covenant; Bel (Baal) is a parallel Canaanite deity. The stanza conflates these with the Ark's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ብልጣሶር","severity":"info","text":"Belteshazzar: the Babylonian king from Daniel 5, here conflated with Satan and slain in a cave, likely a legendary expansion linking the Ark's power to the defeat of idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ሰሎሞን","severity":"info","text":"King Solomon's blessing of the neck recalls the Ethiopic tradition that Solomon blessed the Ark (Tabot) before its journey to Ethiopia, as in the Kebra Nagast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሴሎ","severity":"info","text":"The term 'ሴሎ' (Selo) is obscure; it may be a liturgical response (cf. 'Selah') or a place name. The edition does not gloss it, and its function here is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Selo' is unclear; it may be a liturgical marker or a toponym.","The reference to 'the curse of the dust of Sennacherib' (stanza 3) is not directly biblical and may derive from a lost hagiographic tradition."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ሰላም፡ ለአጥባትኪ፡ እለ፡ አውሐዛ፡ ሐሊበ፨ አመ፡ ወለድኪ፡ ወልደ፡ እንበለ፡ ታእምሪ፡ ሰብሳበ፨ ማርያም፡ ልብየ፡ በሐብለ፡ ፍቅርኪ፡ ተስሕበ፨ መኑ፡ ከማኪ፡ ጽዮን፡ እምትውልደ፡ አንስት፡ ተረክበ፨ በድንግልና፡ ዘአጥበወ፡ ጥበ፨\n\nሰላም፡ ለኅሊናኪ፡ ኅአልዮ፡ ርኅራኄ፡ ልማዱ፨ ለኵሉ፡ ፍጥረት፡ በበ፡ ዘመዱ፨ ማርያም፡ ጽዮን፡ ለእግዚአብሔር፡ ማኅፈዱ፨ እስመ፡ ኀደረ፡ ላዕሌኪ፡ እምነ፡ ሥልስቱ፡ አሐዱ፨ ዕድዋኒሃ፡ ለነፍስ፡ ደንገፁ፡ ወርዕዱ፨\n\nሰላም፡ ለንዋየ፡ ውስጥኪ፡ አምሳለ፡ ቀዳሚት፡ ሀይከል፨ ዘይጼልል፡ ባቲ፡ መንፈስ፡ ቅዱስ፡ ምሥሃል፨ ማርያም፡ ጽዮን፡ ታቦተ፡ ሕጉ፡ ለልዑል፨ አመ፡ ተሥዕለ፡ ላዕሌኪ፡ ፊደለ፡ ባሕርዩ፡ ለቃል፨ እምዓለም፡ ሰሰለ፡ ምንሳዌ፡ ወሐጕል፨\n\nሰላም፡ ለትንሣኤኪ፡ በኀይለ፡ ወልድኪ፡ ኢመዋቲ፨ እምነ፡ ሙታን፡ ተንሣእኪ፡ እምድኅረ፡ ዕለታት፡ ክልኤቲ፨ ዐጽቀ፡ መድኃኒት፡ ጽዮን፡ ዘሠረፅኪ፡ እምጕንደ፡ ማቲ፨ ኢይትዔረይዋ፡ ዘንተ፡ ለክብረ፡ ትንሣኤኪ፡ ዛቲ፨ ትንሣኤ፡ ምዉት፡ ዘቢታንያ፡ ወወለት፡ አሐቲ፨","english":"Salutation to your Tabot, which held the milk when you gave birth to the Son without knowing union. Mary, my heart is bound by the cord of your love. Who is like you, Zion, found among the generation of women, who in virginity bore the child?\n\nSalutation to your mind, whose custom is the fullness of compassion, for every creature according to its kind. Mary Zion, the sanctuary of God, for one of the Trinity dwelt upon you. The enemies of the soul are his terror and his will.\n\nSalutation to the interior of your womb, like the first Tabernacle, in which the Holy Spirit shines. Mary Zion, the Tabot of the Law of the Most High, when the writing of the nature of the Word was inscribed upon you, from the world the measure of height and circumference.\n\nSalutation to your resurrection by the power of your Son, the living one. You arose from the dead after two days. The tree of salvation, Zion, which you sprouted from the root of the mother. Who can comprehend this, for the glory of this your resurrection? The resurrection of the dead in Bethany and the one daughter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ታቦት (tabot)","severity":"info","text":"Tabot (ታቦት) is the Geʿez term for the Ark of the Covenant, here applied to Mary as a container of divine presence, paralleling the first Tabot of the previous passage.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እምነ፡ ሥልስቱ፡ አሐዱ (one of the Trinity)","severity":"info","text":"The phrase 'one of the Trinity dwelt upon you' echoes the incarnation theology of the Nicene Creed, specifically the second person of the Trinity taking flesh in Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ትንሣኤኪ (your resurrection)","severity":"info","text":"The reference to Mary's resurrection after two days and the mention of Bethany allude to the Dormition and Assumption traditions, where Mary is raised by Christ after a brief death.","cites":[{"key":"dossier:ethiopic-anonymous-nagara-maryam","label":"gap dossier: Story of Mary (Nagara Māryām, also titled Gadla Māryām / Zenāha la-ʾƎgzǝʾtǝna Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nagara-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም (salutation)","severity":"info","text":"Each stanza begins with 'ሰላም' (salutation), a standard opening in Geʿez hymnody, followed by a body part or attribute of Mary, creating a consistent anaphoric pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ታቦተ፡ ሕጉ፡ (Tabot of the Law)","severity":"info","text":"The epithet 'Tabot of the Law of the Most High' parallels the description of Mary as the Ark in earlier Ethiopian liturgical texts, linking her to the Sinai theophany.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይትዔረይዋ (who can comprehend)","severity":"caution","text":"The line 'Who can comprehend this' may indicate a textual crux or a rhetorical question; the Geʿez verb is rare and the syntax ambiguous, possibly reflecting a damaged manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢይትዔረይዋ' (who can comprehend) is hapax in this corpus; its exact sense is uncertain, possibly a scribal error for a more common verb of understanding.","The reference to 'the resurrection of the dead in Bethany and the one daughter' is unclear: it may conflate the raising of Lazarus with a tradition about a single daughter, perhaps Mary's own resurrection."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ሰላም፡ ለዕርገትኪ፡ እምዝኅርኪ፡ ሊቶስጥራ፨ አመ፡ ዕርገትኪ፡ ኮነ፡ ውስተ፡ ሰማያዊት፡ ደብተራ፨ ማርያም፡ ጽዮን፡ ክልልተ፡ መዊእ፡ ጌራ፨ ተቀበሉኪ፡ አሜሃ፡ ሥርግዋነ፡ ዕበይ፡ ሐራ፨ እንዘ፡ ይዜምሩ፡ በሐዋዝ፡ ዕንዚራ፨\n\nሰላም፡ ለፍልሰተ፡ ሥጋኪ፡ እምጌቴሴማኒ፡ ዔላም፨ አመ፡ ፍልሰትኪ፡ ኮነ፡ ውስተ፡ ሰማያዊት፡ ሳሌም፨ ማርያም፡ ጽዮን፡ ጸወነ፡ ምእመናን፡ ዘቅድም፨ ወረዱ፡ ይትቀበሉኪ፡ ምስለ፡ አቡኪ፡ አዳም፥\nአበው፡ ቅዱሳን፡ አብርሃም፡ ወሴም፨\n\nበዝንቱ፡ ማሕሌት፡ ኀቤኪ፡ ዘሰአለ፨ ወበኪዳንኪ፡ ዘተወከለ፨ ማርያም፡ ለኪ፡ ከመ፡ ወልድኪ፡ መሐለ፨ ኵሉ፡ ሰብእ፡ ውስተ፡ ዐውደ፡ ሥቃይ፡ ዘኤለ፨ ፍጡነ፡ እምኔኪ፡ ይረክብ፡ ሣህል፨\n\nእንዘ፡ ሀሎኩ፡ በተሰዶ፡ ሶበ፡ ፍቅርኪ፡ አገበረኒ፨ ሐለይኩ፡ ለኪ፡ ማሕሌተ፡ በቃለ፡ ሰቆቃው፡ ማኅዘኒ፨ ማርያም፡ ጽዮን፡ ወላዲተ፡ ክርስቶስ፡ መድኃኒ፨ እንበለ፡ ጐንድዮ፡ ዐስበ፡ ጻማየ፡ ይኩነኒ፨ መንገለ፡ ንስሓ፡ ፍጡነ፡ ሜጥኒ፨","english":"Salutation to your Assumption from your flesh, Litosṭra. When your Assumption occurred, it was within the heavenly book. Mary Zion, crowned with the crown of grace. They received you there, the noble ones of great beauty, while they sang with the sweet sound of the cithara.\n\nSalutation to the translation of your body from Gethsemane, the sanctuary. When your translation occurred, it was within the heavenly Salem. Mary Zion, the hope of the faithful of old. They descended to receive you together with your father Adam, the holy fathers Abraham and Shem.\n\nIn this hymn, he who implored you, and who trusted in your covenant, Mary, swore to you as your son. Every person who enters the arena of suffering, quickly from you will obtain mercy.\n\nWhile I was in distress, when your love troubled me, I composed for you a hymn in the voice of lamentation and sorrow. Mary Zion, mother of Christ the Savior, without deceit, may my fasting be for me a guide to repentance quickly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሊቶስጥራ (Litosṭra)","severity":"info","text":"The Geʿez term Litosṭra is a loanword from Greek λιθόστρωτον, meaning 'paved with stones' or 'pavement,' and here refers to the traditional site of Mary's Dormition in Jerusalem, the Church of the Dormition or the Stone Pavement.","cites":[{"key":"dossier:ethiopic-anonymous-nagara-maryam","label":"gap dossier: Story of Mary (Nagara Māryām, also titled Gadla Māryām / Zenāha la-ʾƎgzǝʾtǝna Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nagara-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰማያዊት ደብተራ (heavenly book)","severity":"info","text":"The phrase 'heavenly book' echoes the apocalyptic motif of a celestial register (cf. Rev 20:12; Dan 12:1), but here it likely refers to the Book of Life or the record of saints, a common trope in Ethiopic Marian literature.","cites":[{"key":"dossier:ethiopic-anonymous-taammera-maryam","label":"gap dossier: Miracles of Mary (Taʾammǝra Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-taammera-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ፍልሰተ ሥጋኪ (translation of your body)","severity":"info","text":"The 'translation of the body' refers to the Dormition and Assumption of Mary, a tradition that her body was taken to heaven from Gethsemane. This is distinct from the earlier 'Assumption from your flesh' (v. 1), which may denote the soul's ascent.","cites":[{"key":"dossier:ethiopic-anonymous-homily-annunciation-incarnation","label":"gap dossier: Homily on the Annunciation and the Incarnation (eight-part homily cycle read within the Miracles of Mary)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-homily-annunciation-incarnation"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም ለ... ሰላም ለ... (Salutation to... Salutation to...)","severity":"info","text":"The poem follows a standard Ethiopic salutation structure, with each stanza beginning with 'Salutation to...' (ሰላም ለ), a form typical of the malkəʾ-hymns, here adapted to address Mary Zion.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"አቡኪ አዳም (your father Adam)","severity":"info","text":"The inclusion of Adam, Abraham, and Shem as receiving Mary in heaven reflects a tradition that the patriarchs and prophets greet the Theotokos at her Assumption, a motif found in Ethiopic homilies on the Dormition.","cites":[{"key":"dossier:ethiopic-anonymous-nun-hail-mary","label":"gap dossier: Miracle of Mary: The nun whom the Virgin Mary asked to recite the Hail Mary more slowly because she enjoyed hearing it","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nun-hail-mary"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሊቶስጥራ (Litosṭra)","severity":"caution","text":"The term Litosṭra is ambiguous: it may refer to the Stone Pavement in Jerusalem (the Praetorium) or to a specific church. The English draft's 'Litosṭra' is a transliteration; the sense here is likely the site of Mary's Dormition, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Litosṭra' is uncertain: it could be the Stone Pavement of the Praetorium or a church dedicated to Mary's Dormition. The reading taken follows the context of Assumption and translation, favoring the Dormition site.","The phrase 'heavenly book' (ሰማያዊት ደብተራ) may be a metaphor for the celestial record or a literal book; the text does not clarify."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ስብሐት፡ ለኪ፡ ጽዮን፡ ማርያም፡ በኍልቈ፡ ኵሉ፡ ሥዕርትየ፨ ስብሐት፡ ለኪ፡ ጽዮን፡ ማርያም፡ በኍልቈ፡ ኵሉ፡ አዕጽምትየ፨ ስብሐት፡ ለኪ፡ ጽዮን፡ ማርያም፡ በኍልቈ፡ ኵሉ፡ ዘተርእየ፨ ስብሐት፡ ለኪ፡ ጽዮን፡ ማርያም፡ በኍልቈ፡ ኵሉ፡ ዘኢያስተርአየ፨ ስብሐተ፡ ድንግልናኪ፡ ዘልፈ፡ ይነግር፡ አፉየ፨\n\nዘኢያፈቅረኪ፡ ጽዮን፡ ማርያም፡ ውኩፈ፡ ኢይኩን፡ ጸሎቱ፨ ይትገዘም፡ ኑኀ፡ ዓመቱ፡ ወይጥፋእ፡ በከንቱ፨ በአፈ፡ መላእክት፡ ወሰብእ፡ ይትረገም፡ ለለ፡ ሰዓቱ፨ ዘያስተማስሎ፡ በተውኔት፡ ለማሕሌተ፡ ንግሥኪ፡ ዝንቱ፨ ጌጋዩ፡ ኃጢአቱ፡ ኢይትኀደግ፡ ሎቱ፨","english":"Praise to you, Mary Zion, in the number of all my hairs. Praise to you, Mary Zion, in the number of all my bones. Praise to you, Mary Zion, in the number of all that is seen. Praise to you, Mary Zion, in the number of all that is unseen. The praise of your virginity, which my mouth ever proclaims.\n\nHe who does not love you, Mary Zion, his prayer is not accepted. The length of his years is cut short, and he perishes in vain. By the mouth of angels and men he is stoned every hour. He who meditates upon the song of your kingship in the Torah, his error and sin are not forgiven him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two strophes: the first (lines 1–5) is a series of praise formulas enumerating the speaker's hairs, bones, seen and unseen things; the second (lines 6–10) shifts to a conditional warning against those who do not love Mary Zion.","cites":[{"key":"betmas:LIT2893RepCh174","label":"betmas: Second Image of Mary Zion","url":"https://betamasaheft.eu/LIT2893RepCh174"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሥዕርትየ","severity":"info","text":"ሥዕርትየ (śəʿrətyä) 'my hairs' is a literal rendering; the phrase 'in the number of all my hairs' is a hyperbolic expression of total devotion, common in Ethiopic hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ተውኔት","severity":"info","text":"ተውኔት (täwnet) 'Torah' here refers to the Old Testament or the Law, not the Pentateuch alone; the phrase 'song of your kingship in the Torah' likely alludes to the Song of Songs or to Marian typology in the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘያስተማስሎ በተውኔት ለማሕሌተ ንግሥኪ","severity":"info","text":"The phrase 'meditates upon the song of your kingship in the Torah' may echo the Song of Songs (e.g., 1:1) or Psalm 45 (44 LXX) on the king's wedding, reinterpreted as Marian prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The threat that the prayer of one who does not love Mary is not accepted, and that he is stoned by angels and men, reflects a strong anti-heretical or anti-Jewish polemic common in Ethiopic Marian literature.","cites":[{"key":"dossier:ethiopic-anonymous-nagara-maryam","label":"gap dossier: Story of Mary (Nagara Māryām, also titled Gadla Māryām / Zenāha la-ʾƎgzǝʾtǝna Māryām)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-nagara-maryam"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘኢያስተርአየ","severity":"caution","text":"The word ዘኢያስተርአየ (zaḫyastärʾäyä) 'that which is unseen' is a hapax legomenon in this corpus; its formation is uncertain, possibly a scribal error for ዘኢያስተርአየ (zaḫyastärʾäyä) 'that which is not seen'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the number of all my hairs' and 'in the number of all my bones' may be literal or symbolic of total devotion; the exact referent of 'all that is seen' and 'all that is unseen' is ambiguous.","The identity of 'he who does not love you' is unspecified; it could refer to heretics, Jews, or those who reject Marian devotion.","The final line 'his error and sin are not forgiven him' is ambiguous: it may mean that meditation on the song of Mary's kingship in the Torah does not absolve sin, or that such meditation is itself sinful."],"confidence":"medium","notes":[]}]}