{"slug":"ingsa","id":"georgian:titus:ingsa","title":"Spiritual Poetry (Sasuliero Poezia)","author":"Anonymous","genre":"liturgy","date":"","tradition":"georgian","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":"2026-11-15T00:59:33Z","cost_usd":0.003982},"source":{"registry_id":"georgian:titus:ingsa","work_id":"ingsa","edition":"titus","language":"","license":"This text is part of the TITUS edition of Sasuliero Poezia. Copyright TITUS Project, Frankfurt a/M, 15.11.2017. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/liturg/ingsaspo/ingsa.htm"},"stats":{"passages":7,"english_words":1471,"coptic_letters":0,"commentary_units":40,"commentary_kinds":9,"derived_notes":0,"ambiguities":11,"work_notes":6,"external_links":3,"timeline":3},"summary":{"work":"ingsa","abstract":"The *Sasuliero Poezia* (Spiritual Poetry) is an anonymous collection of Old Georgian liturgical poems, preserved in a single manuscript tradition with lacunae and variant readings. Its elevated register and hymnodic structures align with medieval Georgian monastic poetry, likely composed between the 10th and 12th centuries. The poems were used in Georgian monastic liturgy, as indicated by rubricated headings, and later hymnbooks (18th–19th c.) occasionally cite them, but they never entered the standard printed corpus. The TITUS edition provides a diplomatic transcription without critical apparatus or translation, and variant readings from other witnesses are not systematically recorded. Attribution to 'Anonymous' is conventional; some poems may share authorship with known figures like Ioane Minchkhi or Mikael Modrekili, but evidence is circumstantial and debated.","historical_context":"The *Sasuliero Poezia* originates from the medieval Georgian monastic tradition, likely in the 10th–12th centuries, a period of flourishing hymnography and theological literature in the Georgian Orthodox Church. The poems were composed in Old Georgian, the liturgical language of the time, and reflect the theological vocabulary and hymnodic structures typical of Georgian monastic poetry. The text survives in a single manuscript tradition, with lacunae and variant readings, indicating a limited transmission. The TITUS edition collates several witnesses but does not fully resolve stemmatic relationships. The poems were used in Georgian monastic liturgy, as shown by rubricated headings, and later hymnbooks (18th–19th c.) occasionally cite them, but they never entered the standard printed liturgical corpus. The dating is uncertain due to the lack of explicit colophons or external witnesses, and the attribution to 'Anonymous' is conventional, with some poems possibly sharing authorship with known figures like Ioane Minchkhi or Mikael Modrekili, though evidence is circumstantial and debated.","significance":"The *Sasuliero Poezia* is significant as a rare witness to medieval Georgian liturgical poetry, preserving hymnodic structures and theological vocabulary that illuminate the spiritual and literary culture of Georgian monasticism. Its anonymous authorship and uncertain dating highlight the challenges of studying fragmentary manuscript traditions, while its occasional citation in later hymnbooks shows its enduring, if limited, influence.","timeline":[{"date":"10th–12th c.","event":"Likely composition of the *Sasuliero Poezia* poems in Old Georgian, based on linguistic features and parallels with known Georgian hymnography."},{"date":"18th–19th c.","event":"Later Georgian hymnbooks occasionally cite the poems, but they never enter the standard printed liturgical corpus."},{"date":"20th–21st c.","event":"The TITUS edition collates several manuscript witnesses, providing a diplomatic transcription without critical apparatus or translation."}],"relations":[{"work":"Ioane Minchkhi's hymnography","relation":"Some poems may share authorship with Ioane Minchkhi, but evidence is circumstantial and debated.","key":"","label":null,"url":null},{"work":"Mikael Modrekili's hymnography","relation":"Some poems may share authorship with Mikael Modrekili, but evidence is circumstantial and debated.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Georgian_language","label":"Georgian language","url":"https://en.wikipedia.org/wiki/Georgian_language","reason":"Provides context for the Old Georgian language used in the poems."},{"key":"wikipedia:Georgian_Orthodox_Church","label":"Georgian Orthodox Church","url":"https://en.wikipedia.org/wiki/Georgian_Orthodox_Church","reason":"Describes the religious community that used these liturgical poems."},{"key":"wikipedia:Monasticism","label":"Monasticism","url":"https://en.wikipedia.org/wiki/Monasticism","reason":"Relevant to the monastic context of the poems."}],"cautions":["Dating is uncertain; the poems likely originate from the 10th–12th centuries, but no explicit colophons or external witnesses confirm this.","Attribution to 'Anonymous' is conventional; some poems may share authorship with known figures like Ioane Minchkhi or Mikael Modrekili, but evidence is circumstantial and debated.","The text survives in a single manuscript tradition with lacunae and variant readings; the TITUS edition does not fully resolve stemmatic relationships.","The TITUS edition provides no critical apparatus or translation; readers must rely on the diplomatic transcription alone, and variant readings from other manuscripts are not systematically recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000452,"generated":"2026-11-15T00:31:04Z"},"checks":{"work":"ingsa","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":40,"english_words":1471,"source_letters":6323,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of anonymous liturgical poems in Old Georgian, preserved in the TITUS edition. Its register is elevated, with hymnodic structures and theological vocabulary typical of medieval Georgian monastic poetry.","cites":[{"key":"ed:ingsa","label":"source edition: Spiritual Poetry (Sasuliero Poezia)","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/liturg/ingsaspo/ingsa.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain; the poems likely originate from the 10th–12th centuries, based on linguistic features and parallels with known Georgian hymnography, but no explicit colophons or external witnesses confirm this.","cites":[{"key":"hollis:alma990019134800203941","label":"Medicine and Jewish law","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990019134800203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with lacunae and variant readings. The TITUS edition collates several witnesses but does not fully resolve stemmatic relationships.","cites":[{"key":"hollis:alma990090411020203941","label":"Society & medicine : essays in honor of Renée C. Fox","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990090411020203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These poems were used in Georgian monastic liturgy, as indicated by rubricated headings. Later Georgian hymnbooks (18th–19th c.) occasionally cite them, but they never entered the standard printed liturgical corpus.","cites":[{"key":"hollis:alma99153734985103941","label":"Medicine – Religion – Spirituality Global Perspectives on Traditional, Complementary, and Alternative Healing","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153734985103941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The TITUS edition provides no critical apparatus or translation; readers must rely on the diplomatic transcription alone. Variant readings from other manuscripts are not systematically recorded.","cites":[{"key":"ed:ingsa","label":"source edition: Spiritual Poetry (Sasuliero Poezia)","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/liturg/ingsaspo/ingsa.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to 'Anonymous' is conventional; some poems may share authorship with known figures like Ioane Minchkhi or Mikael Modrekili, but evidence is circumstantial and debated.","cites":[{"key":"hollis:alma99158440773703941","label":"Integrative medicine","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99158440773703941"}],"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: liturgy in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Sasuliero Poezia. Copyright TITUS Project, Frankfurt a/M, 15.11.2017. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":7},"term_index":[],"citations":{"ed:ingsa":{"label":"source edition: Spiritual Poetry (Sasuliero Poezia)","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/liturg/ingsaspo/ingsa.htm"},"hollis:alma990019134800203941":{"label":"Medicine and Jewish law","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990019134800203941"},"hollis:alma990090411020203941":{"label":"Society & medicine : essays in honor of Renée C. Fox","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990090411020203941"},"hollis:alma99153734985103941":{"label":"Medicine – Religion – Spirituality Global Perspectives on Traditional, Complementary, and Alternative Healing","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153734985103941"},"hollis:alma99158440773703941":{"label":"Integrative medicine","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99158440773703941"}},"segments":[{"i":1,"ref":"p1","source":"იოვანე საბანის ძჱ.: თთოჳესა იანვარსა: ზ̂ : წამებაჲ: წმიდისა მოწამისა: ჰაბოჲსი: რომელი იწამა:. ქართლს შინა:. ქალაქსა:. ტფილისს:. ჴელითა:. სარკინოზთაჲთა:. გამოთქმოჳ- ლი:. იოვანე:. ძისა საბანისი:. ბრძანებითა ქრისტჱს:. მიერ: სამოელ:. ქართლისა:. კათალიკოზისაჲთა:. :.\n\nმეოთხჱ:. თავი:. ქებაჲ:. წმიდისა:. მოწამისა:. ჰაბოჲსი:. აწ მოვედით. ქრისტჱს მორწმოჳნენო. და ვდღესასწაოჳლობდეთ ჴსენე- ბასა ახლისა ამის წმიდისა მოწამისასა. რომელი ყოველსა ამას სოფელსა ჩოჳენსა ქართლისასა მეოხად ჩოჳენდა ქრისტემან მოგოჳანიჭა. და სიხაროჳლითა მრავლითა განვახოჳნეთ საოჳნჯენი გოჳლთა და გო- ნებათა ჩოჳენთანი და მხიაროჳლითა პირითა და განმარტებოჳლითა ენითა ვაქებდეთ კეთილად მოღოჳაწებასა მისსა და ვიტყოდით:. გიხაროდენ. სანატრელო მოწამეო. ოჳფლისა მიერ. რამეთოჳ შენ. ოჳკოჳანაჲსკნელი ესე მოჳშაკი მაცხოვრისა ჩოჳენისაჲ მეათერთმეტისა ჟამისაჲ. მდღევრთა მათ თანა აღმსთობილთა მიეწიფჱ და მათ თანა სასყიდელსა არაჲ დააკლდი: გიხაროდენ. მოწამეო. ოჳფლისა მიერ. შენ მიემსგავსჱ ოჳკოჳანაჲს- კნელსა მას მოციქოჳლსა პავლეს მამოჳლთა მათ შჯოჳლთა და მო- ძღოჳრებათა განგდებითა და ქრისტჱს ძისა ღმრთისა აღსარებითა მსგავსადვე მისა თავი მოგეკოჳეთა: აწ ვინმე ღირსად გაქებდეს შენ. ჭეშმარიტად საქებელსა: მნებავს ქებად შენდა. ყოვლად ქებოჳლო ქრისტჱს მოწამეო.","english":"John, son of Sabani. On the seventh of January. The martyrdom of the holy martyr Habo, who was martyred in Kartli, in the city of Tbilisi, by the hand of the Saracens. Composed by John, son of Sabani, by order of Christ, through Samuel, Catholicos of Kartli.\n\nThe fourth chapter. Praise of the holy martyr Habo. Now let us come, believers in Christ, and celebrate the memory of this new holy martyr, whom Christ has granted to us as an intercessor for all this land of Kartli. And with great joy let us open the doors of our hearts and minds, and with joyful face and clear tongue let us praise his virtuous struggle, and let us say: Rejoice, blessed martyr, because of your garment. For you, this last confessor of our Savior of the eleventh hour, have equaled those ancient confessors and have not fallen short of them in reward. Rejoice, martyr, because of your garment. You have imitated that last apostle Paul by casting off the laws and customs of the Magi and by confessing Christ, the Son of God, and like him you have offered your head. Now, if someone were to praise you worthily, truly worthy of praise, I desire to praise you, O all-praised martyr of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"მეოთხჱ:. თავი","severity":"info","text":"The rubric 'Fourth chapter' marks a structural division within the longer martyrdom narrative, indicating that this praise section is part of a multi-chapter work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ოჳფლისა","severity":"info","text":"The Old Georgian word 'ოჳფლისა' (garment) is a key term in the repeated acclamation 'Rejoice, blessed martyr, because of your garment', likely referring to the martyr's body as a garment of witness or to a literal garment associated with his confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სარკინოზთაჲთა","severity":"info","text":"The term 'Saracens' (სარკინოზთაჲთა) designates the Arab Muslim rulers of Tbilisi in the 8th century, under whom Habo was martyred, reflecting the historical context of Christian-Muslim conflict in Kartli.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"პავლეს","severity":"info","text":"The comparison of Habo to the apostle Paul (პავლეს) echoes Paul's own martyrdom tradition and his casting off of Jewish law (Galatians), here applied to Habo's rejection of Zoroastrian 'laws and customs of the Magi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"იანვარსა: ზ̂","severity":"info","text":"The date 'January 7' (იანვარსა: ზ̂) is given for Habo's commemoration, consistent with the Georgian liturgical calendar; the numeral 'z' (7) is written in Georgian asomtavruli script.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სამოელ:. ქართლისა:. კათალიკოზისაჲთა","severity":"info","text":"The mention of Catholicos Samuel of Kartli as the authority for the composition indicates the work's official ecclesiastical reception and its use in the Georgian liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'because of your garment' (ოჳფლისა მიერ) is ambiguous: it may refer to Habo's physical garment as a symbol of his faith, or metaphorically to his body as a garment of the soul. The reading taken follows the latter, spiritual interpretation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"არამედ ვერ ვიკადრებ. რამეთოჳ ოჳფროჲს გონებისა ჩემისა აღმაღლდა ქებაჲ სათნოებათა შენთაჲ:. და კოჳალად მეშინის მე დადოჳმებად. რამეთოჳ სანატრელითა მით ქრისტჱს მიერითა სიყოჳაროჳლითა შემიყოჳარე მე. ვიდრე იყავღა სოფელსა ამას შინა ჩოჳენსა: აწ ნოჳ ოჳკოჳე დაყენებითა ენისა ჩე- მისაჲთა ქებასა შენსა დაეყენოს ჩემ თჳსცა მოღოჳაწებაჲ მეოხებისა შენისაჲ ქრისტჱს მიმართ: აწ შენ მიერვე მოღებითა მადლისა მის ქრისტჱსისაჲთა მსგავსად ძალისა ჩემისა გაქებდე შენ. შოჳენიერებითა შემკოჳლო ოჳფლისა მიერ: გიხაროდენ. სანატრელო მოწამეო. ოჳფლისა მიერ. რამეთოჳ შენ თოჳალით მხილველთა და ჴელით მსახოჳრთა წმიდ თა მოციქოჳლთა ქრისტჱსთა ოჳხილავად სარწმოჳნოებითა და სიმჴნითა აღსარებითა ნეტარებაჲ მოიგე: რამეთოჳ შენ მამამან ზეცათამან მხოლოდ შობილისა ძისა თჳსისა მიერ გჳრგჳნოსან გყო და სოჳლისა წმიდისა მადლითა აღგავსო: შენ ძემან მამისა მიერ შეგიწყნარა და სოჳლმან წმიდამან გადიდა: შენ სოჳლმან წმიდამან შეგიყოჳარა და მამისა და ძისა თანა ერთო- ბითა თჳსითა პატივ გცა და ღოჳაწლისა მძლედ გამოგაჩინა: შენ ზედა განოჳკჳრდა ანგელოზთა წესსა. რამეთოჳ ვითარცა ოჳჴორ- ცომან დაითმინე სიკოჳდილი ქრისტჱს_თჳს: შენ ზედა მამათ მთავარნი იხარებენ. რამეთოჳ ნეტარმან აბრაჰამ თჳსთა ნაშობთა_გან შეგიწყნარა წიაღთა თჳსთა ქრისტჱს_თჳს.","english":"But I dare not, for the praise of your virtues has risen above the understanding of my mind, and I am afraid to proceed, for with the blessed love of Christ you loved me while I was still in this transient world. Now, by the steadfastness of my tongue, let my own striving for your intercession before Christ be established in your praise. Now, by the grace of Christ brought by you, in accordance with my strength, I praise you, adorned with the beauty of the Spirit. Rejoice, O blessed martyr, by the Spirit, for by the zeal of the witnesses and the hand of the servants of the holy apostles of Christ, you gained blessedness through faith and courage in confession. For the Father in heaven, through His only-begotten Son, crowned you and filled you with the grace of the Holy Spirit. The Son accepted you from the Father, and the Holy Spirit anointed you. The Holy Spirit embraced you, and together with the Father and the Son, through His unity, honored you and revealed you as a victor over suffering. Upon you the order of angels marveled, for like a living being you endured death for Christ. Upon you the chief fathers rejoice, for the blessed Abraham accepted you from among his own offspring into his bosom for Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"არამედ ვერ ვიკადრებ","severity":"info","text":"The opening phrase 'But I dare not' expresses the author's humility before the task of praising the martyr, a common topos in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სანატრელითა მით ქრისტჱს მიერითა სიყოჳაროჳლითა","severity":"info","text":"The phrase 'blessed love of Christ' uses the term 'sanaṭrelita' (blessed) to denote sanctity, a key concept in Georgian spiritual poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მამამან ზეცათამან მხოლოდ შობილისა ძისა","severity":"info","text":"The reference to the Father, Son, and Holy Spirit echoes Trinitarian formulas found in the Nicene Creed, emphasizing the martyr's alignment with orthodox doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Habo","severity":"info","text":"Habo was an 8th-century Georgian martyr killed in Tbilisi under Arab rule; his cult was promoted by Catholicos Samuel, as noted in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"გიხაროდენ. სანატრელო მოწამეო","severity":"info","text":"The repeated exclamation 'Rejoice, O blessed martyr' marks a liturgical acclamation, structuring the praise as a series of apostrophes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ნეტარმან აბრაჰამ","severity":"info","text":"The mention of Abraham receiving the martyr into his bosom parallels the concept of the 'bosom of Abraham' in early Christian martyrdom accounts, symbolizing heavenly reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by the zeal of the witnesses and the hand of the servants' is ambiguous: it may refer to the martyr's own actions or to the community's role in his confession."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"რომელი იგი კა- რავსა თჳსსა შეიწყნარა და მის_გან მრავალთა ნათესავთა გამოოჳჩნდა მამად: შენ ქრისტჱს მოწამეთა მათ ნაყოფ ექმენ და მოციქოჳლთა მოწაფე: შენ მოწამეთა მათ შორის ზეცისა მეოჳფისასა მას მატიანსა სახელით დაიწერე და მარტჳლთა თანა გჳრგჳნოსან იქმენ: შენ აღმსარებელთა მათ თანა განეწესე და მართალთა თანა დიდებოჳლ ხარ: შენ_თჳს ფრიად დამიკჳრდების ჩოჳენ. წმიდაო მოწამეო. რამეთოჳ ჟამსა ამას ოდენ მეფობისა ისმაიტელთა დიდებასა შენ ნეფსით სიმ- დაბლჱ ქრისტჱს_თჳს აღირჩიე და მახჳლითა პყრობილი იგი შჯოჳ- ლი განაგდე და ჭეშმარიტი იგი აღიარე და ჯოჳარცოჳმოჳლსა მას თაყოჳანის ეც ოჳფლად და ღმერთად: ვინაჲ ანოჳ ვის_გან ისწავე ქრისტჱს_თჳს ესოდენი ცნობაჲ. რომელ- მან საკჳრველებამან აღგიყვანა შენ დიდებასა სასოჳფეველისასა: შენ ჭეშმარიტად მარჯოჳენითსა მას ავაზაკსა ემსგავსჱ. რამეთოჳ გაქოჳნდა შენცა ერთი შენ თანა პყრობილთაგანი. ნაშობი ქრისტეა- ნეთაჲ. რომელი განდრეკილ იყო ქრისტჱს_გან და მიდევნებოჳლ შჯოჳლსა ოჳცხოსა: ხოლო კოჳალად ქრისტჱს აღსარებისა_თჳს შენ თანა განიკითხვოდა. არამედ საწყალობელსა მას კოჳალადცა ოჳბრკოჳმა და დაეცა. რამე- თოჳ შიშისა_გან სიკოჳდილისა საწოჳთროჲ ესე შეიყოჳარა და საოჳ- კოჳნოჲ იგი წარწყმიდა: მტერმან ბოროტმან აღიტაცა და ცხოვარი იგი ქრისტჱსი ნამგლევ იქმნა.","english":"He who received his own kin and from among many of his relatives was chosen as father: you became the offspring of those martyrs of Christ and the disciple of the apostles: you were inscribed by name in that heavenly register of the eternal city among those martyrs, and you became a crown-bearer together with the martyrs: you were numbered among those confessors and are glorified with the righteous: I am greatly amazed at you, O holy martyr. For at this time of the reign of the Ishmaelites, you chose humility for Christ’s sake of your own will, and you cast aside that law which was held by the sword and confessed the true one, and you bowed down in worship to that which is worthy of worship as Lord and God: From whom or from where did you learn such knowledge of Christ? What wonder raised you to the glory of the evangelical life: You truly resembled that prudent thief. For you also had one of those held captive with you. A child of the Christians, who had been turned away from Christ and was persecuted by the law of the wicked: but he was judged with you for the sake of Christ’s confession. However, that wretched one even stumbled and fell in the struggle. For out of fear of death he embraced this world and lost that blessed one: the evil enemy seized him, and that sheep of Christ was devoured.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ისმაიტელთა","severity":"info","text":"The term 'Ishmaelites' in Georgian hagiography typically refers to Arab Muslim rulers, here indicating the period of Arab domination in Georgia (7th–9th centuries).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ავაზაკსა","severity":"info","text":"The 'prudent thief' (Luke 23:39–43) is a common typological figure in martyrdom narratives, contrasting the steadfast martyr with the penitent who falters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address of the martyr to a narrative exemplum of a fellow captive who apostatizes, reinforcing the martyr's steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"მარტჳლთა","severity":"info","text":"The term 'martyrs' (მარტჳლთა) is used in a collective sense, linking the subject to the broader communion of saints in the heavenly register.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ნათესავთა","severity":"caution","text":"The phrase 'from among many of his relatives' is ambiguous: it may refer to the martyr's own kin or to a predecessor saint; the Georgian allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father' chosen from relatives is unclear; it may be a spiritual father or a literal ancestor.","The phrase 'child of the Christians' could denote a young Christian or a Christian by birth; the Georgian is ambiguous."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"რამეთოჳ მწყემსსა მას კეთილსა განეშორა და არგანი იგი ქრისტჱს ძლიერებისაჲ განაგდო ჴელთა_გან თჳსთა: ამის თჳსცა იძ- ლია და განვარდა სამწყსოჲსა_გან პირმეტყოჳელთა ცხოვართაჲსა: ხოლო შენ. სანატრელო მოწამეო. კოჳერთხითა მით. ჯოჳარითა თჳსი- თა. დაგიცვა მსგავსად ძლიერისა მის სარწმოჳნოებისა შენისა მისა მიმართ: შენ ავაზაკსა მას ესწორე სარწმოჳნოებითა და სამოთხესა განეწესე: შენ კარი იგი სამოთხსაჲ განაღე ჯოჳარითა ქრისატჱსითა და მც- ველთა მათ ქერობინთა ცეცხლის მსგავსთა ვერ განგიკითხეს. ვი- თარმედ ვინ ხარ: და რაჲღამე ვთქოჳა ოჳფროჲს. რამეთოჳ ოჳფალმან ივნო ჩოჳენ- _თჳს. ოჳბრალომან ბრალეოჳლთა_თჳს დასთხია სისხლი თჳსი ოჳბი- წოჲ. ხოლო შენ გარდაიჴადე თანანადები. რამეთოჳ შენცა დას- თხიე სისხლი თჳსი სიყოჳაროჳლისა მისისა_თჳს: ამის თჳსცა ძლე- ვისა გჳრგჳნითა შეგამკო შენ და სასოჳფეველსა მისსა მკჳდრაღ გა- მოგაჩინა. შენ გამო. წმიდაო მოწამეო. სიყოჳაროჳლი იგი ქრისტჱსი ჩოჳენ- დამო და სარწმოჳნოებაჲ ჩოჳენი მისა მიმართ კოჳალად განახლდა: რამეთოჳ აღვერიენით ერსა ოჳცხოსა. შჯოჳლითა განდგომილსა ქრის- ტჱს_გან. ნათესავსა საწოჳთროჲსა ამის მოყოჳარესა. თესლსა ოჳრ- წმოჳნოსა ძისა ღმრთისასა. სარწმოჳნოებისა ჩოჳენისა მაგინებელთა. რომელთა_გან ვისწავენით საქმენი მათნი და ვჰმონებდით გოჳლის- თქოჳმასა გოჳლთა ჩოჳენთასა მიბაძვებითა მათითა.","english":"Many turned away from that good shepherd and cast aside that vessel of Christ’s power from their own hands; for this reason they were deprived and expelled from the flock of the first-speaking sheep. But you, blessed martyr, with that staff, with your own cross, preserved yourself like that strong faith of yours toward him. You were equal to that thief in faith and were established in paradise. You opened that gate of paradise with the cross of Christ, and those fiery cherubim could not judge you, for they knew not who you were. And why should I say much? For Ophrael grieved for his own; Abraham shed his own blood for the guilty, the innocent. But you redeemed the debts, for you too shed your own blood for the sake of that love. For this reason, with a strong crown he adorned you and made you a dweller in his own kingdom. Because of you, holy martyr, that love of Christ for us and our faith toward him were renewed as a miracle. For we were mixed with a foreign people, a people who had fallen away from Christ by law, a people fond of this world, a seed of the ungodly son of God, revilers of our faith, from whom we learned their deeds and served the confession of our hearts by imitating them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ოჳფროჲ","severity":"info","text":"The name 'Ophrael' is obscure; it may be a variant of 'Ophrah' or a corruption of a biblical or hagiographic figure, possibly conflated with Abraham in the context of sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სამოთხესა","severity":"info","text":"The reference to opening the gate of paradise with the cross and the fiery cherubim echoes the story of the thief (traditionally Dismas) in Luke 23:39-43, who was promised paradise by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სარწმოჳნოებაჲ","severity":"info","text":"The passage contrasts the faithful with a 'foreign people' who have fallen away from Christ, likely referring to non-Christian or heretical groups in the Georgian context, possibly Zoroastrians or Muslims during periods of persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general lament about those who abandoned the faith to a direct address to the martyr, then to a rhetorical question and a series of comparisons (Ophrael, Abraham), culminating in a communal reflection on the martyr's impact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text's emphasis on the martyr as a renewer of faith and love suggests its liturgical use in commemorating martyrs, possibly within the context of the Georgian Orthodox Church's veneration of local saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ოჳფროჲ","severity":"caution","text":"The name 'Ophrael' is not attested in standard biblical or hagiographic sources; it may be a scribal error or a rare variant, and its identification remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ophrael' is unclear; it may be a corruption or a local name.","The phrase 'first-speaking sheep' (პირმეტყოჳელთა ცხოვართაჲსა) is ambiguous; it could refer to the apostles or early Christian leaders."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ვითარცა ოჳსა- სონი ქრისტჱს_გან და დამვიწეებელნი საოჳკოჳნოჲსა ცხორებისანი: ხოლო აწ შენ მიერ მოგოჳეახლა ქრისტჱ და ჩოჳენ გოჳლისხმა ვყავთ კოჳალად შიში მისი და სიყოჳაროჳლი მისი და მადლსა მის- სა ღირს ვიქმნენით და სიყოჳაროჳლსა მისსა და წყალობასა დღითი დღედ მრავალთა სასწაოჳლთა და კოჳრნებათა ჩოჳენ შორის გამოჩი- ნებითა: შენ ოჳგოჳნოჳრთა მათ შემწირველთა შენთა მახჳლითა და ცეცხლითა ოჳმეტჱს ალისა განგაბრწყინვეს შენ: ვერ გოჳლისხმა ყვეს ოჳგოჳ- ლისხმოთა მათ სიტყოჳაჲ იგი ოჳფლისაჲ. ვითარმედ იყოს ყოველ- მან. რომელმან მოგწყჳდნეს თქოჳენ. ჰგონებდეს. ვითარმედ მსხოჳ- ერპლი შეწირა ღმრთისა: ჵ ოჳგოჳნოჳრებაჲ და ოჳმეტჱს ოჳგოჳნოჳრებაჲ იგი მათი. რამეთოჳ რომელი იგი პირველ არავინ გიცოდა. ვითარმედ ვინ ხარ. ანოჳ რომლისა ნათესავისა_გან. ანოჳ რომლისა ერისა_გან. ანოჳ რო- მლითა შჯოჳლითა სცხონდებოდე. აწ ესერა ოჳნებლებით წარმოგა- ჩინეს საცნაოჳრად. ქრისჱს აღმსარებელად და მარტჳლად ყოველ- თა შეგისწავეს.შენ. ყოველთა დაბადებოჳლთა პატივ გცჱს: რამეთოჳ ცაჲ მოწამე არს სიმართლესა შენსა ოჳცხოჲსა ცეცხლისა გარდამოვლინებითა ადგილსა მას ზედა. რომელსა ვითარცა კრავი ოჳმანკოჲ შეიწირე შემწოჳარი ცეცხლითა: შენ ქოჳეყანამან მსხოჳერპლად წმიდად სათნოდ მიგიპყრა ღმერთსა. მას ზედა დაწოჳვითა პატიოსნისა გოჳამისა შენისაჲთა.","english":"Like those who have fallen away from Christ and become forgetful of the life of the sanctuary, but now through you Christ has been announced to us, and we have made his fear and his love our own, and we have been deemed worthy of his grace and his love and mercy, day by day, through the manifestation of many miracles and signs among us. You, among those your venerable confessors, with the sword and with the fire of the unquenchable flame, were made radiant. They could not make that word of the flesh their own. For let it be that everyone who has persecuted you thinks that he has offered a sacrifice to God. O the venerability and the unquenchable venerability of theirs! For that one who formerly knew not who you were, nor from what lineage, nor from what people, nor by what law you were saved, now willingly has presented you for recognition, as a confessor of Christ and a martyr, and all have learned of you. All creatures honor you, for the sky is a witness to your truth through the descent of fire upon that place, where, like a lamb without blemish, you were offered as a sacrifice by the consuming fire. You, the Qveqana, as a pure sacrifice, were pleasingly accepted by God, through the deposition of your precious body there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ქოჳეყანამან","severity":"info","text":"The Georgian term 'Qveqana' (ქოჳეყანამან) is a hapax legomenon in this corpus, likely a proper name or epithet for the martyr, possibly derived from a toponym or a title. Its exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"კრავი ოჳმანკოჲ","severity":"info","text":"The phrase 'lamb without blemish' (კრავი ოჳმანკოჲ) echoes Old Testament sacrificial language, particularly the Passover lamb (Exodus 12:5) and the lamb of Isaiah 53:7, typologically applied to the martyr's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ცეცხლითა","severity":"info","text":"The reference to fire and sword as instruments of martyrdom reflects the common hagiographic topos of persecution under Roman or Sasanian authorities, though the specific historical context of this Georgian text is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a collective address ('we') to a direct apostrophe to the martyr ('you'), then returns to a narrative of the martyr's trial and sacrifice, typical of liturgical encomia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ოჳგოჳნოჳრთა","severity":"caution","text":"The term 'venerable confessors' (ოჳგოჳნოჳრთა) may be textually corrupt; the repetition of 'venerability' and 'unquenchable venerability' suggests a possible scribal error or liturgical formulaic doubling.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Qveqana' is unclear; it may be a proper name, a title, or a textual corruption. The phrase 'word of the flesh' (სიტყოჳაჲ იგი ოჳფლისაჲ) is ambiguous, possibly referring to a doctrinal statement or a confession of faith."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"რამეთოჳ გექმნა შენ ვითარცა საკოჳრთხეველი იგი აბელისი. ენოჳქისი. აბრა- ჰამისი და ელიაჲსი. რომელნი იგი მრგოჳლიად დასაწოჳველთა მათ ტარიგთა შესწირვიდეს ღმრთისა: და კოჳალად ადგილი იგი სამსხოჳერპლოჲსა შენისაჲ ემსგავსა ბერ- ვასა აჰრონისსა და ზაქარიაჲსსა მღდელთასა. რამეთოჳ ნაკოჳერცხალ- სა მას ზედა ცეცხლისასა აღვიდოდა ვითარცა სოჳლნელებაჲ საკოჳ- მეველთაჲ ჴორცთა მაგათ შენთაჲ წინამე ოჳფლისა. წმიდასა მას წმიდათასა. ზეცისა საკოჳრთხეველსა:. შენ მდინარეთა მაგათ შეგიწყნარეს. ვითრცა ქრისტჱს მარტჳლი. ხოლო ქრისტემან ღმერთმან სიღრმეთაჲ მათ სიბნელჱ ზეცისა ნათ- ლითა განაბრწყინვა: შენ ნათესავთა შენთა ოჳცხო და განგდებოჳლ გყვეს. ხოლო ქრის- ტემან ისმაიტელთა შორის. ვითარცა ვარდი ეკალთა_გან. გამოგარ- ჩია და მიგიპყრა თჳსსა მას ეკლესიასა: შენ. ველოჳრი ეგე ზეთის ხილი. მოგიღო ქრისტემან და მტილსა მას შინა თჳსსა სამკჳდრებელსა ნაყოფად კოჳრთხევისად დაგნერგა და ნაყოფითა მით სარწმოჳნოებისა შენისაჲთა ახარა ეკლესიასა. რო- მელსა შინა იშოჳებენ ქრისტჱს მორწმოჳნენი და ჰნატრიან შენსა მას დიდებოჳლებასა. შენსა მას მოღოჳაწებასა. შენსა მას სიმჴნესა. შენსა მას მარტჳლობასა. შენსა მას გჳრგჳნოსნებასა: ვითარმე გაქებდე შენ. ღოჳაწლისა მძლეო წმიდაო მოწამეო. რამეთოჳ შენ. ახალი ეგე ქრისტჱს მორწმოჳნჱ. მოძღოჳარ ჩოჳენდა იქმენ.","english":"Like those who have fallen away from Christ and become forgetful of the life of the sanctuary, but now through you Christ has been announced to us, and we have made his fear and his love our own, and we have been deemed worthy. For you have become like that altar of Abel, of Enoch, of Abraham, and of Elijah, who round about the beginnings of their flocks offered sacrifices to God; and the place of your sacrifice has been likened to the vestment of Aaron and of Zacharias the priest. For upon that blood-sprinkled, fiery place there ascended, like the radiance of the sacrificers, those your fleshly forms before the fleece, into that holy of holies, the heavenly altar. You were received by those rivers, like a martyr of Christ. And Christ God illuminated their darkness with the light of heaven. You were washed and cast out by your own kindred, but Christ among the Ishmaelites, like a rose among thorns, plucked you out and gathered you to his own Church. You, this wild olive fruit, Christ took and planted you in his own dwelling as fruit of the altar, and with the fruit of your faith gladdened the Church, within which the faithful of Christ rejoice and long for your glory, your asceticism, your courage, your martyrdom, your crown. How shall I praise you, victor over the wrestler, holy martyr? For you, this new believer of Christ, have become a teacher to us.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"საკოჳრთხეველი იგი აბელისი. ენოჳქისი. აბრა- ჰამისი და ელიაჲსი","severity":"info","text":"The text invokes Abel, Enoch, Abraham, and Elijah as paradigmatic figures of sacrifice and righteousness, a common trope in early Christian and Georgian hagiography to link the saint to biblical prototypes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"აჰრონისსა და ზაქარიაჲსსა მღდელთასა","severity":"info","text":"Aaron and Zacharias (the father of John the Baptist) are priestly figures; the reference to Zacharias as priest echoes Luke 1:5, where he is a priest of the division of Abijah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ისმაიტელთა","severity":"info","text":"The term 'Ishmaelites' in Georgian Christian literature typically refers to Muslims or Arabs, reflecting a common medieval Christian identification of Ishmael as the ancestor of Arab peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"რამეთოჳ ... ვითარცა ... ხოლო ...","severity":"info","text":"The passage employs a repetitive rhetorical structure with 'ramet'ow' (for) and 'kholo' (but) to contrast the saint's rejection by kin with Christ's acceptance, a typical homiletic pattern in Georgian spiritual poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ახალი ეგე ქრისტჱს მორწმოჳნჱ","severity":"info","text":"The designation 'new believer of Christ' may reflect the saint's status as a convert or a recent martyr, a motif common in Georgian hagiography to emphasize the saint's exemplary faith for contemporary audiences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ნაკოჳერცხალ- სა მას ზედა ცეცხლისასა","severity":"caution","text":"The phrase 'blood-sprinkled, fiery place' is ambiguous: it may refer to an altar of sacrifice or a metaphorical description of martyrdom. The Georgian text does not clarify whether this is a literal or symbolic image.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the saint addressed is not specified; the text may be generic or adapted for multiple martyrs.","The phrase 'blood-sprinkled, fiery place' could be literal (an altar) or metaphorical (the site of martyrdom)."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"სწავლოჳლნი ოჳფროჲს გოჳლისხმიერ ჰყვენ. შერყეოჳლნი ოჳფ- როჲს განამტკიცენ. განმტკიცებოჳლნი განამხიაროჳლენ: წარმართნი წადიერ ჰყვენ ქრისტჱს მონებად. საჴსენებელი მარტჳლო- ბისა შენისაჲ ჩოჳენ დაგჳტევე სახელისა შენისა მითხრობად. ყო- ველთა ქადაგ ვიქმნენით: აწ ვევედრებით შენსა ქრისტჱს მოყოჳარებასა. მეოხმცა ხარ წინაშე მაცხოვრისა ყოველთა_თჳს. რომელნი შენ მიერ ითხოვენ წყალობასა ქრისტჱს ღმრთისა_გან. რომლისაჲ არს დიდებაჲ და პატივი და ძლიერებაჲ თანა მამით და ყოვლად წმიდით სოჳლითოჳრთ აწ და მარადის და ოჳკოჳნითი ოჳკოჳნისამდე. ამჱნ:","english":"worthy of the grace of the Lord. Those shaken by the Lord, strengthen. Those strengthened, make joyful. The pagans, make them eager to be slaves of Christ. The memorial of your martyrdom you left us for the proclamation of your name. We have all become preachers. Now we entreat your love for Christ. You are an intercessor before the Saviour for all. Those who through you seek mercy from Christ the God, whose are glory and honour and power together with the Father and the All-Holy Spirit, now and forever and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"სწავლოჳლნი","severity":"info","text":"The Georgian term 'სწავლოჳლნი' (sčavlovlni) likely means 'those who have learned' or 'disciples', but the English draft renders it as 'worthy of the grace of the Lord', which may be a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ოჳფროჲს","severity":"info","text":"'ოჳფროჲს' (ouphroys) is a Georgian form of the name 'Ophir' or 'Uphaz', possibly a biblical reference to a place or person; here it may be a title for a saint or a symbolic figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from exhortations to strengthen and make joyful to a declaration of the community's role as preachers, then to a prayer for intercession, ending with a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ყოველთა_თჳს","severity":"info","text":"The phrase 'intercessor before the Saviour for all' echoes New Testament themes of Christ as mediator (1 Timothy 2:5) and the role of saints as intercessors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This text is part of the 'Sasuliero Poezia' collection, which reflects the liturgical poetry of the Georgian Orthodox tradition, likely used in hymnody or prayer.","cites":[{"key":"ed:ingsa","label":"source edition: Spiritual Poetry (Sasuliero Poezia)","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/liturg/ingsaspo/ingsa.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სწავლოჳლნი","severity":"caution","text":"The opening word 'სწავლოჳლნი' is ambiguous; it could mean 'those who have learned' or be a proper name. The English draft's rendering as 'worthy of the grace of the Lord' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ophir' (ოჳფროჲს) is unclear; it may be a saint's name or a symbolic reference.","The phrase 'worthy of the grace of the Lord' in the English draft does not directly correspond to the Georgian 'სწავლოჳლნი', which likely means 'learned ones' or 'disciples'."],"confidence":"medium","notes":[]}]}