{"slug":"LIT2894RepCh175","id":"ethiopic:betmas:LIT2894RepCh175","title":"Image of Qʷǝsqʷām","author":"Anonymous","genre":"poetry","date":"","tradition":"ethiopic","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":"2026-11-15T04:53:03Z","cost_usd":0.003611},"source":{"registry_id":"ethiopic:betmas:LIT2894RepCh175","work_id":"LIT2894RepCh175","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT2894RepCh175"},"stats":{"passages":5,"english_words":1031,"coptic_letters":0,"commentary_units":29,"commentary_kinds":6,"derived_notes":1,"ambiguities":9,"work_notes":5,"external_links":2,"timeline":3},"summary":{"work":"LIT2894RepCh175","abstract":"The 'Image of Qʷǝsqʷām' is an anonymous Geʿez poem, likely a hymn or meditation on the church of Qusquam in Egypt, a major Marian pilgrimage site. The text survives in a single manuscript witness (Betä Mäsəḥəf 175) of uncertain provenance and date. Its style suggests a late medieval or early modern origin, but this is conjectural. The poem follows the standard Geʿez salutation hymn (malkǝʿ) form, with each stanza opening with 'ሰላም፡ ለ...' (Salutation to...). It narrates Mary's sorrow and displacement during the Holy Family's flight into Egypt, emphasizing her intercessory role and predestined place in salvation history.","historical_context":"The poem is written in Geʿez, the classical liturgical language of the Ethiopian Orthodox Tewahedo Church. It survives in a single manuscript, Betä Mäsəḥəf 175, of uncertain date and provenance, limiting knowledge of its circulation. The work likely originated in the Ethiopian monastic or liturgical tradition, possibly in the context of devotion to the Virgin Mary and the pilgrimage site of Qusquam (Qʷǝsqʷām) in Egypt. The poem's style—a salutation hymn (malkǝʿ) with stanzas addressing Mary's attributes—is typical of late medieval or early modern Ethiopic poetry. The text reflects the apocryphal tradition of the Holy Family's flight into Egypt, a central theme in Ethiopic Marian literature. No explicit date or author is given; the poem's style suggests a late medieval or early modern origin, but this is conjectural. The edition provides no translation or commentary, and the Geʿez text alone is presented without critical apparatus.","significance":"The 'Image of Qʷǝsqʷām' is significant as a rare witness to Ethiopic Marian poetry focused on the Egyptian pilgrimage site of Qusquam. It exemplifies the adaptation of the malkǝʿ genre to a narrative of Mary's exile, blending liturgical form with apocryphal tradition. The poem's survival in a single manuscript highlights the fragility of Ethiopic textual transmission and the need for further study of late medieval Ethiopian devotional literature.","timeline":[{"date":"Late medieval or early modern (conjectural)","event":"Composition of the Geʿez poem 'Image of Qʷǝsqʷām'."},{"date":"Uncertain","event":"Copying of the sole surviving manuscript, Betä Mäsəḥəf 175."},{"date":"20th c.","event":"Publication of the manuscript in the Betä Mäsəḥəf series (edition LIT2894RepCh175)."}],"relations":[{"work":"Malkǝʿ (salutation hymn) genre","relation":"The poem follows the standard Geʿez malkǝʿ form, with stanzas opening with 'ሰላም፡ ለ...' (Salutation to...).","key":"","label":null,"url":null},{"work":"Apocryphal tradition of the Holy Family's flight into Egypt","relation":"The poem narrates Mary's sorrow and displacement during the flight into Egypt, a central theme in Ethiopic Marian literature.","key":"","label":null,"url":null},{"work":"Revelation 20:12 and Psalm 69:28 (LXX)","relation":"The 'Book of Life' (መጽሐፈ፡ ሕይወት፡) echoes these biblical passages, affirming Mary's predestined role.","key":"","label":null,"url":null},{"work":"Ethiopic liturgical tradition","relation":"The poem likely served liturgical or devotional use in the Ethiopian Orthodox Tewahedo Church.","key":"","label":null,"url":null}],"external_links":[{"key":"betmas:LIT2894RepCh175","label":"Betä Mäsəḥəf 175 manuscript","url":"https://betamasaheft.eu/LIT2894RepCh175","reason":"The sole surviving manuscript witness of the poem."},{"key":"ed:LIT2894RepCh175","label":"Edition of the manuscript","url":"https://betamasaheft.eu/LIT2894RepCh175","reason":"The published edition of the Geʿez text."}],"cautions":["The date of composition is unknown; the poem's style suggests a late medieval or early modern origin, but this is conjectural.","The sole manuscript witness (Betä Mäsəḥəf 175) is of uncertain provenance and date, limiting knowledge of the work's circulation.","No explicit author is given; the poem is anonymous.","The edition provides no translation or commentary, and the Geʿez text alone is presented without critical apparatus for variant readings or emendations."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000565,"generated":"2026-11-15T00:43:34Z"},"checks":{"work":"LIT2894RepCh175","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1031,"source_letters":2424,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a Geʿez poem titled 'Image of Qʷǝsqʷām', likely a hymn or meditation on the church of Qusquam in Egypt, associated with the Virgin Mary.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in a single manuscript witness, Betä Mäsəḥəf 175, of uncertain provenance and date, limiting knowledge of its circulation.","cites":[{"key":"ed:LIT2894RepCh175","label":"source edition: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"No explicit date or author is given in the source; the poem's style suggests a late medieval or early modern origin, but this is conjectural.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Qʷǝsqʷām (Qusquam) is a major Marian pilgrimage site in Egypt; this poem likely served liturgical or devotional use in Ethiopian Orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; the Geʿez text alone is presented, with no critical apparatus for variant readings or emendations.","cites":[{"key":"ed:LIT2894RepCh175","label":"source edition: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"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: poetry in Geʿez; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"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":5},"term_index":[],"citations":{"betmas:LIT2894RepCh175":{"label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"},"ed:LIT2894RepCh175":{"label":"source edition: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}},"segments":[{"i":1,"ref":"p1","source":"The following text reproduced after\n\nሰላም፡ ለዝክረ፡ ስምኪ፡ በመጽሐፈ፡ ሕይወት፡ ልኩእ፨ ወለሥዕርትኪ፡ ጸሊም፡ ከመ፡ ሕብረ፡ ቋዕ፨ ፈላሲተ፡ ቍስቋም፡ ማርያም፡ ተስፋ፡ ፈላስያን፡ ሰብእ፨ ቤዛ፡ ይኩነኒ፡ ለገብርኪ፡ ተሰዶትኪ፡ በግፍዕ፨ ወእምዐይነ፡ ርግብ፡ ዐይንኪ፡ ዘወፅኣ፡ አንብዕ፨\n\nሰላም፡ ለርእስኪ፡ ወለሥነ፡ ገጽኪ፡ ኮከብ፨ ለዐውደ፡ ቅርነ፡ ብኪ፡ ሥርግው፡ ወለዐይንኪ፡ ዘርግብ፨ ማርያም፡ ደክታም፡ በሞተ፡ እም፡ ወአብ፨ ሚመንክር፡ ኀዘንኪ፡ ወገዐርኪ፡ ዕፁብ፨ እስከ፡ ደብረ፡ ቍስቋም፡ ሰደዱኪ፡ መሪራን፡ ሕዝብ፨\n\nሰላም፡ ለአእዛንኪ፡ ሰማዕያተ፡ ሕጉ፡ ለአምላክ፨ ለሥነ፡ መላትሕኪ፡ ጽጌ፡ ወለጼና፡ አንፍኪ፡ ምስክ፨ ማርያም፡ ቡርክት፡ ወላዲተ፡ ሕፃን፡ ቡሩክ፨ ባላሔ፡ ይኩነኒ፡ እመንሱት፡ ወእምነ፡ ኵሉ፡ ሀከክ፨ ውስተ፡ ፍኖተ፡ ቍስቋም፡ ምስሌኪ፡ ዘሖረ፡ መልአክ፨\n\nሰላም፡ ለከናፍርኪ፡ ወለአፉኪ፡ ነቅዐ፡ ከርቤ፨ ለአስናንኪ፡ አዕናቍ፡ ምስለ፡ ልሳንኪ፡ ቀርነ፡ ይባቤ፨ ውስተ፡ ደብረ፡ ቍስቋም፡ ማርያም፡ እንዘ፡ ዕርቅተ፡ ገጽ፡ እምግልባቤ፨ ሚመጠነ፡ ተሰደድኪ፡ ወተመንደብኪ፡ ምንዳቤ፨ ባሕቱ፡ መንፈስ፡ ቅዱስ፡ ኮነኪ፡ ዐቃቤ፨","english":"Salutation to the memory of your name, inscribed in the Book of Life. And to your black hair, like the color of soot. The exile of Qʷǝsqʷām, Mary, hope of the exiled people. May the reward of your exile be for me, your servant, in the desert. And from the eye of a dove, your eye that has gone out, a gazelle.\n\nSalutation to your head and to the beauty of your face, a star. To the curve of your horn, adorned, and to your eye, a dove. Mary, mourned in the death of mother and father. How wondrous is your sorrow and your weeping, strange. Until Mount Qʷǝsqʷām, the bitter people drove you out.\n\nSalutation to your ears, which heard the law of God. To the beauty of your cheeks, a flower, and to the form of your nose, a myrrh. Mary, blessed, mother of a blessed child. May I be a balm from your sickness and from all your pain. On the road of Qʷǝsqʷām, with you who walked, an angel.\n\nSalutation to your lips and to your mouth, a spring of myrrh. To your teeth, ivory, and to your tongue, a horn of ivory. On Mount Qʷǝsqʷām, Mary, while your face was hidden from the west. How much you were exiled and scattered in dispersion. Only the Holy Spirit was your guardian.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለ...","severity":"info","text":"Each stanza opens with 'ሰላም፡ ለ...' (Salutation to...), a standard Geʿez poetic form for a salutation hymn (malkǝʿ), here adapted to a narrative of Mary's exile.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቍስቋም፡","severity":"info","text":"Qʷǝsqʷām is a place name referring to a monastery and pilgrimage site in Egypt, associated with the Holy Family's flight. In Geʿez tradition, it is a key locus of Marian exile.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"መጽሐፈ፡ ሕይወት፡","severity":"info","text":"The 'Book of Life' (መጽሐፈ፡ ሕይወት፡) echoes Revelation 20:12 and Psalm 69:28 (LXX), where names are inscribed for salvation. Here it affirms Mary's predestined role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ፈላሲተ፡ ቍስቋም፡","severity":"info","text":"The phrase 'exile of Qʷǝsqʷām' refers to the apocryphal tradition of the Holy Family's flight into Egypt, a central theme in Ethiopic Marian literature. The poem narrates Mary's sorrow and displacement.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም፡ ቡርክት፡","severity":"info","text":"Mary is called 'blessed' (ቡርክት፡) and 'mother of a blessed child' (ወላዲተ፡ ሕፃን፡ ቡሩክ፨), reflecting the Geʿez liturgical emphasis on her intercessory role and the veneration of Christ as the blessed child.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"አንብዕ፡","severity":"caution","text":"The term 'አንብዕ፡' (gazelle) in line 5 is ambiguous: it may be a metaphor for Mary's eye or a separate image of grace. The English draft treats it as a separate clause, but the Geʿez syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'አንብዕ፡' (gazelle) in the first stanza may be a metaphor for Mary's eye or a separate image; the Geʿez syntax is ambiguous.","The identity of 'the bitter people' (መሪራን፡ ሕዝብ፨) who drove Mary out is not specified; it may refer to persecutors in the Holy Family tradition or a general symbol of hostility."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ሰላም፡ ለቃልኪ፡ ወለእስትንፋስኪ፡ ምስለ፡ ጕርዔ፨ ለክሳድኪ፡ አሐቲ፡ ወለመከፍትኪ፡ ክልኤ፨ ውስተ፡ ደብረ፡ ቍስቋም፡ ማርያም፡ ጊዜ፡ ባርኮትኪ፡ ላዕለ፡ ጉባኤ፨ ባርክኒ፡ በንባብኪ፡ ወጸውዕኒ፡ ጽዋዔ፨ እስመ፡ ልደ፡ ቤትኪ፡ አነ፡ ወዘለኪ፡ ቍልዔ፨\n\nሰላም፡ ለዘባንኪ፡ ወለእንግድዓኪ፡ ምስለ፡ ሕፅኑ፨ ለአእዳውኪ፡ ቅዱሳት፡ ወለመዛርዕኪ፡ ዘበበ፡ በይኑ፨ ማርያም፡ በሊዮ፡ ለብርሃነ፡ ቍስቋም፡ ምሥራቀ፡ ስኑ፨ አንብዐ፡ ገብርከ፡ ዘኢይትዌሰን፡ ኀዘኑ፨ ፈጣሬ፡ አዕይትን፡ ወልድየ፡ ኢትሬኢ፡ ቦኑ፨\n\nሰላም፡ ለኵርናዕኪ፡ ወለእመታትኪ፡ ዘኢይትጋወሩ፨ ለእራኃትኪ፡ ክልኤ፡ ወለአጻብዕኪ፡ መጠነ፡ ዓሥሩ፨ ማርያም፡ ፃማዊት፡ ወንድፍት፡ በሐጸ፡ ፍቅሩ፨ ኣስተበፅዕ፡ አንሰ፡ ለበኵርኪ፡ አእባነ፡ ቍስቋም፡ ደብሩ፨ ወመሬተ፡ ዘኬደ፡ በእግሩ፨\n\nሰላም፡ ለአጽፋረ፡ እዴኪ፡ ወለገቦኪ፡ ልፁቀ፡ ከርሥ፨ ለልብኪ፡ ንጹሕ፡ ዘኢይቀርቦ፡ ደነስ፨ አመ፡ ጐየይኪ፡ ማርያም፡ ውስተ፡ ደብረ፡ ቍስቋም፡ ሐዳስ፨ ቤዛ፡ ኮንዎ፡ ሕፃናት፡ ለሕፃንኪ፡ ክርስቶስ፨ ወህየንተ፡ ደሙ፡ ደሞሙ፡ ከዐወ፡ ሄሮድስ፨","english":"Salutation to your voice and to your breath, like a dove. To your neck, one, and to your shoulders, two. Within Mount Qʷǝsqʷām, Mary, at the time of your blessing over the assembly. Bless me with your reading, and call me to your feast. For I am a child of your house and your offspring.\n\nSalutation to your tongue and to your uvula, like a bosom. To your holy hands and to your fingers, each in its place. Mary, swallow the light of Qʷǝsqʷām, the dawn of the year. Your servant, whose sorrow is unending, has poured forth. Creator, show me my son, let me see him again.\n\nSalutation to your ears and to your lips, which are not silent. To your two nostrils and to your ten fingers. Mary, the dark-skinned and the tender, in the embrace of his love. I have been made to wait for your firstborn, the stones of Mount Qʷǝsqʷām, and the land he trod with his foot.\n\nSalutation to the nails of your hands and to your smooth belly. To your pure heart, which no sin approaches. When you wandered, Mary, within Mount Qʷǝsqʷām, the new. The children became a ransom for your child Christ, and the redness of his blood their blood, which Herod shed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለቃልኪ፡ ወለእስትንፋስኪ፡","severity":"info","text":"Each stanza opens with ሰላም (salutation) followed by a body part or attribute of Mary, a pattern typical of Geʿez salutation hymns (malkǝʿ).","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቍስቋም","severity":"info","text":"Qʷǝsqʷām is the Geʿez form of the Coptic place name Qusqam, associated with the Holy Family's flight into Egypt and a monastery in the Wadi al-Natrun.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሕፃናት፡ ለሕፃንኪ፡ ክርስቶስ፨ ወህየንተ፡ ደሙ፡ ደሞሙ፡ ከዐወ፡ ሄሮድስ","severity":"info","text":"The final stanza alludes to the Massacre of the Innocents by Herod, echoing Matthew 2:16–18, where the children of Bethlehem are slain and Christ is saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ማርያም፡ ፃማዊት፡ ወንድፍት","severity":"info","text":"Mary is called ፃማዊት (dark-skinned) and ንድፍት (tender), reflecting Ethiopian iconographic and poetic traditions that emphasize her local, African features.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ለእስትንፋስኪ፡ ምስለ፡ ጕርዔ","severity":"caution","text":"The phrase 'breath like a dove' may be a textual corruption or a rare metaphor; the Coptic Vorlage is uncertain, and the Geʿez could reflect a misreading of a Coptic original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'firstborn' (በኵርኪ) in stanza 3 is ambiguous: it may refer to Christ or to a local saint; the text does not specify.","The phrase 'swallow the light of Qʷǝsqʷām' (በሊዮ፡ ለብርሃነ፡ ቍስቋም) is obscure; it may be a metaphor for Mary absorbing divine radiance or a liturgical action."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ሰላም፡ ለኵልያትኪ፡ ወለኅሊናኪ፡ ቀዲሙ፨ ለአማዑትኪ፡ ድኅረ፡ ወለንዋየ፡ ውሥጥኪ፡ በኍልቈ፡ ስሙ፨ ማርያም፡ ሐዳስ፡ ለብሉየ፡ መዋዕል፡ እሙ፨ ናሁ፡ ምስሌኪ፡ ኅሊናየ፡ በፍኖተ፡ ቍስቋም፡ ይፃሙ፨ ከመ፡ ሰሎሜ፡ ወዮሴፍ፡ ፃመዉ፡ ወደክሙ፨\n\nሰላም፡ ለኅንብርትኪ፡ ወለድንግልናኪ፡ ስኑጽ፨ ለሐቌኪ፡ ሰላም፡ ቀዳሜ፡ አብራክ፡ አቍያጽ፨ ማርያም፡ ኅድሪ፡ ውስተ፡ ቤትየ፡ ሕኑጽ፨ አኮኑ፡ ኀደርኪ፡ በቍስቋም፡ ወአንሶሰውኪ፡ በግብጽ፨ እንዘ፡ በውስቴታ፡ ጣዖት፡ ዘብሩር፡ ወዕፅ፨\n\nሰላም፡ ለአእጋርኪ፡ ወለሰኰናኪ፡ ምስለ፡ ቢጹ፨ ለመከየድኪ፡ ሰላም፡ ወለአፃብዕኪ፡ በበ፡ አንቀጹ፨ ሥዕለ፡ መንፈስ፡ ቅዱስ፡ ማርያም፡ ለእግዚአብሔር፡ ማሕተመ፡ ገጹ፨ መርቆሬዎስ፡ ወጊዮርጊስ፡ በመዐዛ፡ ፍቅርኪ፡ ሮጹ፨ ወማኅደረ፡ ስምዕ፡ ሎሙ፡ በቍስቋም፡ ሐነጹ፨\n\nሰላም፡ ለአጽፋረ፡ እግርኪ፡ ወለቆምኪ፡ ቤተ፡ ሥጋ፨ ለዐቅመ፡ መልክእኪ፡ ሰላም፡ ወለፀአተ፡ ነፍስኪ፡ እመንሰጋ፨ ነጋዲተ፡ ቍስቋም፡ ማርያም፡ እንተ፡ ተሰመይኪ፡ ምልእተ፡ ጸጋ፨ ይትካፈሉ፡ በኂሩትኪ፡ ሕዋሳትየ፡ እንግልጋ፨ በረከተኪ፡ ዘምሉእ፡ እምንትጋ፨","english":"Salutation to your kidneys and to your mind, first. To your breasts, after, and to the arrangement of your interior, in number, name. Mary, new, of the old days, mother. Now, with you, my mind, on the path of Qʷǝsqʷām, will fast, as Shalom and Joseph fasted and were patient.\n\nSalutation to your pregnancy and to your virginity, pure. To your waist, salutation, first, knees, ankles. Mary, dwelling, within my house, pleasant. Was it not your dwelling in Qʷǝsqʷām and your sojourn in Egypt, while within it were idols of crystal and wood?\n\nSalutation to your legs and to your shins, with the sole. To your elbows, salutation, and to your fingers, each joint. Image of the Holy Spirit, Mary, for God, seal of his face. Mercurius and George, in the fragrance of your love, ran, and a dwelling of hearing for them in Qʷǝsqʷām they built.\n\nSalutation to the nails of your feet and to your stature, house of flesh. To the measure of your form, salutation, and to the going out of your soul from the body. Proclaimer of Qʷǝsqʷām, Mary, who are named full of grace. My limbs, like reeds, will be shaken in your freedom. Your blessing, which is full, from what?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለኵልያትኪ፡ ወለኅሊናኪ፡ ቀዲሙ፨","severity":"info","text":"This stanza continues the salutation pattern of the previous passage, moving from the neck and shoulders to internal organs (kidneys, mind) and then to breasts and interior, following a descending anatomical order.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቍስቋም","severity":"info","text":"Qʷǝsqʷām is the Geʿez form of the Coptic place name Qusqam, a monastery in Egypt associated with the Holy Family's flight. It is a key toponym in this poem.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ሰሎሜ፡ ወዮሴፍ፡","severity":"info","text":"Shalom (Salome) and Joseph are figures from apocryphal traditions about the Holy Family's flight into Egypt; their fasting and patience are invoked as models for the speaker's spiritual journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሥዕለ፡ መንፈስ፡ ቅዱስ፡","severity":"info","text":"The phrase 'Image of the Holy Spirit' may echo the concept of the Holy Spirit as a seal or image of God, reminiscent of 2 Corinthians 1:22 or patristic typology, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"መርቆሬዎስ፡ ወጊዮርጊስ፡","severity":"info","text":"Mercurius and George are military saints venerated in Ethiopian Christianity; their building of a 'dwelling of hearing' in Qʷǝsqʷām reflects the integration of local hagiography into Marian devotion.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"በረከተኪ፡ ዘምሉእ፡ እምንትጋ፨","severity":"caution","text":"The final line 'Your blessing, which is full, from what?' is syntactically ambiguous; it may be a rhetorical question or a textual corruption. The English draft leaves it unresolved.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from what?' (እምንትጋ) at the end of the fourth stanza is unclear; it may be a fragment or a deliberate ellipsis."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"ሰላም፡ ለበድነ፡ ሥጋኪ፡ ወለግንዘትኪ፡ ዘአሜሃ፨ ለመቃብርኪ፡ ሕትምት፡ ወለፍልሰትኪ፡ ዘእምኔሃ፨ ምክሐ፡ ደብረ፡ ቍስቋም፡ ማርያም፡ ወለጌቴሴማን፡ ሥነ፡ ተድላሃ፨ አዕርጊ፡ ነፍሰ፡ ዚአየ፡ ኀበ፡ ብዕለ፡ ነፍስኪ፡ ሰፍሐ፨ ወኀበ፡ ሥጋኪ፡ አፍልሲ፡ ሥጋሃ፨\n\nበኍልቈ፡ ክልኤቱ፡ ሱባዔያት፡ ዘአቅረብኩ፡ ለኪ፡ ማሕሌተ፨ ወእግረ፡ ኅሊናየ፡ ኦደ፡ እስከ፡ ደብረ፡ ቍስቋም፡ ፍኖተ፨ ኢያሕፅፅኒ፡ ማርያም፡ እምነ፡ ጋድያን፡ ዕሤተ፨ ወኢትበልኒ፡ ድኅረ፡ እሁበከ፡ እንተ፡ ንእስ፡ መክፈልተ፨ እስመ፡ ከማሆሙ፡ በሥጋ፡ ኢጻመውከ፡ አንተ፨\n\nፈላሲተ፡ ቍስቋም፡ ማርያም፡ ጸወነ፡ መድኃኒት፡ ኩኒ፨ ለገብርኪ፡ እምእኩየ፡ ግዕዝ፡ ዘይትቃረነኒ፨ ፈድፋደሰ፡ እምልሳን፡ ዘይፈቅድ፡ ይሳነነኒ፨ ከድንኒ፡ ወሰውርኒ፤ ዕቀብኒ፡ ወተማሕፀንኒ፨ አድኅንኒ፡ ወባልሕኒ፤ እስመ፡ ኪያኪ፡ እትአመን፡ ወለኪ፡ እገኒ፨\n\nሰላም፡ ለኪ፡ ማርያም፡ ንጽሕት፡ በአፈ፡ ኵሉ፡ ውድስት፨ ታቦት፡ አንቲ፡ ዘሙሴ፡ ጽላት፨ ዘሕግ፡ ወዘሥርዓት፨","english":"Salutation to your body and to your form, after that. To your tomb, sealed, and to your translation from it. Counsel of Mount Qʷǝsqʷām, Mary, and of Gethsemane, her beauty. Raise my soul to where your soul is spread, and to your body join her body.\n\nWith the number two, the strophes which I have offered to you, a hymn. And the foot of my mind went as far as Mount Qʷǝsqʷām, the path. Protect me, Mary, from the fire of the wicked, and do not say to me afterwards, \"I will give you what is small, a portion,\" for like them in body you have fasted, you.\n\nPilgrim of Qʷǝsqʷām, Mary, arm me with salvation; be for your servant from the evil of the enemy that confronts me, and especially from the tongue that desires to slander me. Cover me and hide me; guard me and protect me; save me and deliver me, for I trust in you and I am for you.\n\nSalutation to you, Mary, pure in the mouth of all, new. You are the ark of Moses, the tablets of the law and of the ordinance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ቍስቋም","severity":"info","text":"Qʷǝsqʷām is the Geʿez form of the Coptic place name Qusqam, associated with the monastery of the Virgin Mary in Upper Egypt.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጌቴሴማን","severity":"info","text":"Gethsemane is the garden at the foot of the Mount of Olives, traditionally linked to Mary's burial and assumption in some apocryphal traditions.","cites":[{"key":"ed:LIT2894RepCh175","label":"source edition: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ታቦት፡ ዘሙሴ፡ ጽላት","severity":"info","text":"The ark of Moses and the tablets of the law allude to Exodus 25 and 31–34, typologically identifying Mary as the vessel of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ሱባዔያት","severity":"info","text":"The term 'strophes' (ሱባዔያት) indicates a structured poetic unit; the passage is the fourth of five, forming part of a larger hymn cycle.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ፈላሲተ፡ ቍስቋም","severity":"info","text":"The title 'Pilgrim of Qʷǝsqʷām' reflects the devotional practice of pilgrimage to the monastery, a key site in Ethiopian Orthodox tradition.","cites":[{"key":"ed:LIT2894RepCh175","label":"source edition: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢያሕፅፅኒ","severity":"caution","text":"The verb 'ኢያሕፅፅኒ' (protect me) is a rare imperative form; its exact vocalization is uncertain, but the context clearly demands a plea for protection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ዘአሜሃ' (after that) could refer to temporal sequence or logical order; the reading taken is sequential.","The identity of 'them' in 'like them in body you have fasted' is ambiguous; likely refers to Shalom and Joseph from the previous passage."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ሰላም፡ ለኪ፡ ገይበ፡ ብሩር፡ ጽሪት፡ ወመቅድሐ፡ ጽሩይ፡ ሐሊብ፨ ማርያም፡ መሶብ፡ ዘመና፡ ልጉብ፨ እንተ፡ ጾርኪ፡ ሲሳየ፡ ሕዝብ፨\n\nሰላም፡ ለኪ፡ ትርሲተ፡ ቤቱ፡ ሠናይት፡ ዘነቢይ፡ ሐጌ፨ ወወለት፡ አንቲ፡ ዘሰሎሞን፡ ሐርጌ፨ ማርያም፡ ዘመነ፡ ጽጌ፨\n\nሰላም፡ ለኪ፡ እመ፡ ቅድው፡ በግዕ፡ ዘቀተልዎ፡ በግፍዕ፨ ለደብተራ፡ ስምዕ፨ ዘጳውሎስ፡ ረድእ፨\n\nሰላም፡ ለኪ፡ ኦርያሬስ፡ ሰማይ፡ ልብስኪ፡ ወአሣእንኪ፡ እብላ፨ ጽጌ፡ ደንጐላት፡ ቀይሕ፡ ዘምድረ፡ ቈላ፨ ማርያም፡ ዘመነ፡ ተድላ፨\n\nሰላም፡ ለኪ፡ በመድበለ፡ ማኅበር፡ ጽፉቅ፨ እዌድሰኪ፡ በጻሕቅ፨ ከመ፡ ትምዓድኒ፡ ነገራተ፡ ጽድቅ፨\n\nሰላም፡ ለኪ፡ ተደንግሎ፡ ሥጋ፡ ወነፍስ፡ ለባሕቲትኪ፡ ኮነ፨ አመኒ፡ ወለድኪ፡ ሕፃነ፨ ኢረስሐ፡ ወኢማሰነ፨\n\nሰላም፡ ለኪ፡ እሙ፡ በሊዮ፡ በእንቲአየ፡ ለፍሬ፡ ከርሥኪ፡ እብኖዲ፨ ላዕሌሁ፡ ምሕረተከ፡ ኢታጐንዲ፨ እመ፡ አኅዘነከ፡ ብእሲ፡ አባዲ፨ ቤዛ፡ ነፍሱ፡ በጺሕየ፡ ፍዲ፨","english":"Salutation to you, vessel of pure silver, and pure sanctuary of milk. Mary, basket of the season of the choice. You who have stored up the provision of the people.\n\nSalutation to you, adornment of the house of good, of the prophet Haggai. And you are the daughter of Solomon's silk. Mary, of the season of the flower.\n\nSalutation to you, mother of the wild ram, the sheep that they killed by violence. For the book of Samuel, of Paul the companion.\n\nSalutation to you, Orion, heaven your garment, and your sandals the dew. Flower of the red lily of the land of Qʷolla. Mary, of the season of joy.\n\nSalutation to you, in the assembly of the congregation, pure. I praise you with laughter, that you may teach me the words of righteousness.\n\nSalutation to you, wonder, flesh and spirit for your only one became. When you bore the infant, without sin and without stain.\n\nSalutation to you, mother of Beliyo, for my sake, for the fruit of your womb, I will build. Upon him your mercy, and do not delay. Mother, if I have grieved you, man, destroyer, ransom of his soul, in my lifetime, redeem.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለኪ፡","severity":"info","text":"Each strophe opens with the formulaic salutation 'ሰላም፡ ለኪ፡' (Salutation to you), a standard feature of Ethiopian hymnody, here addressed to Mary. The passage comprises seven strophes, consistent with the qǝne structure of the Qʷǝsqʷām tradition.","cites":[{"key":"betmas:LIT2894RepCh175","label":"betmas: Image of Qʷǝsqʷām","url":"https://betamasaheft.eu/LIT2894RepCh175"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ገይበ፡ ብሩር፡","severity":"info","text":"The phrase 'ገይበ፡ ብሩር፡' (vessel of pure silver) is a metaphorical term for Mary as a pure receptacle, echoing the imagery of the Ark or tabernacle. 'ገይበ' (vessel) is a Geʿez term for a container, often used in liturgical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘነቢይ፡ ሐጌ፨","severity":"info","text":"The reference to 'the prophet Haggai' (ዘነቢይ፡ ሐጌ፨) alludes to the Old Testament book of Haggai, though the specific connection to Mary as 'adornment of the house of good' is not a direct quotation but a typological association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ዘጳውሎስ፡ ረድእ፨","severity":"info","text":"The mention of 'Paul the companion' (ዘጳውሎስ፡ ረድእ፨) links the strophe to the Apostle Paul, possibly referencing his role as a companion to the prophet Samuel in Ethiopian tradition, though this is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኦርያሬስ፡","severity":"info","text":"'ኦርያሬስ' (Orion) is a Geʿez term for the constellation Orion, used here as a celestial metaphor for Mary's garment and sandals, emphasizing her cosmic and heavenly attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እሙ፡ በሊዮ፡","severity":"caution","text":"The phrase 'እሙ፡ በሊዮ፡' (mother of Beliyo) is obscure; 'Beliyo' may be a proper name or a corruption. The English draft treats it as a name, but the Geʿez could also be read as 'mother of the one who has devoured' (from በልዐ, to eat), though this is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Beliyo' (በሊዮ) in the final strophe is unclear; it may be a proper name or a verbal form. The reading as a name is followed here.","The reference to 'the book of Samuel, of Paul the companion' (ለደብተራ፡ ስምዕ፨ ዘጳውሎስ፡ ረድእ፨) is ambiguous: it may imply a non-canonical tradition linking Paul and Samuel."],"confidence":"medium","notes":[]}]}