Archive for the ‘Ethiopia’ Tag
While looking lately at the records for some Judeo-Persian manuscripts in Margoliouth’s Catalogue of the Hebrew and Samaritan Manuscripts in the British Museum, I stumbled across the record for BL Add. 19342 (№ 158 in the catalog, p. 119), a manuscript with parts of the Psalter in Hebrew, but written in Gǝʿǝz script (Fidäl), something we can call Ethio-Hebrew on the pattern of the descriptors Judeo-Arabic, Judeo-Persian, etc. (We could also call Garšūnī Syro-Arabic, but custom has deemed otherwise.) Until this, I had never encountered this particular phenomenon, but as Margoliouth notes, Wright had previously described the manuscript as part of the Ethiopic collection (№ 127, p. 81). It so happens that this manuscript is among the many already made available through the British Library’s digitization project: see here. Following Wright, Margoliouth dates the manuscript to the 18th century. It contains Pss 1-11:4, 51, 121, 123, 130, 140. Unlike most Ethiopic manuscripts, this one is on paper, not parchment.
The beginning of Ps 1 is in both catalogs mentioned above, but we can now look at the manuscript itself, and in its entirety, thanks to the BL’s having made the images freely accessible. Here are some examples (Heb text below from BHS):
Ps 1:3
וְֽהָיָ֗ה כְּעֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְיֹ֨ו׀ יִתֵּ֬ן בְּעִתֹּ֗ו וְעָלֵ֥הוּ לֹֽא־יִבֹּ֑ול וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃
Ps 1:3 in Ethio-Hebrew, BL Add. 19432, f. 1r. Source.
Ps 2:1-2
לָ֭מָּה רָגְשׁ֣וּ גֹויִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ יִ֥תְיַצְּב֨וּ׀ מַלְכֵי־אֶ֗רֶץ וְרֹוזְנִ֥ים נֹֽוסְדוּ־יָ֑חַד עַל־יְ֝הוָה וְעַל־מְשִׁיחֹֽו׃
Ps 2:1-2 in Ethio-Hebrew, BL Add. 19432, f. 1v. Source.
Ps 121
שִׁ֗יר לַֽמַּ֫עֲלֹ֥ות אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים מֵ֝אַ֗יִן יָבֹ֥א עֶזְרִֽי׃
עֶ֭זְרִי מֵעִ֣ם יְהוָ֑ה עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃
אַל־יִתֵּ֣ן לַמֹּ֣וט רַגְלֶ֑ךָ אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽךָ׃
הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שֹׁ֝ומֵ֗ר יִשְׂרָאֵֽל׃
יְהוָ֥ה שֹׁמְרֶ֑ךָ יְהוָ֥ה צִ֝לְּךָ֗ עַל־יַ֥ד יְמִינֶֽךָ׃
יֹומָ֗ם הַשֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗כָּה וְיָרֵ֥חַ בַּלָּֽיְלָה׃
יְֽהוָ֗ה יִשְׁמָרְךָ֥ מִכָּל־רָ֑ע יִ֝שְׁמֹ֗ר אֶת־נַפְשֶֽׁךָ׃
יְֽהוָ֗ה יִשְׁמָר־צֵאתְךָ֥ וּבֹואֶ֑ךָ מֵֽ֝עַתָּ֗ה וְעַד־עֹולָֽם׃
Ps 121 in Ethio-Hebrew, BL Add. 19432, f. 9r. Source.
More could be certainly be said, but here are a few scattered observations:
- The Hebrew h marking final -ā or -e is written (e.g. ሀያህ, ያዓሢህ [ሤ?]).
- Hebrew ṣ is spelled with Gǝʿǝz ፀ (e.g. ክዔፅ, ኤሬፅ) or ጸ (e.g. ይትያጽቡ).
- Hebrew š is generally spelled with Gǝʿǝz ሠ (e.g. ሣቱል, አሤር, ሦምሬካ), as is Hebrew ś (ያዓሢህ [ሤ?]). In at least one place (Ps 121:6), though, the Ethiopic letter ሸ (not used in Gǝʿǝz, but used in other Ethiosemitic languages) is fittingly used for š: ሀሸሜስ häšämes, but note that the last consonant here, which should also be š, is here a simple s (not ś as usual elsewhere in the manuscript), so that we end up with a form like Arabic šams.
- Spirantized Hebrew k is spelled with Gǝʿǝz ኀ (e.g. ውኁል, also note the vowel, wǝxul). Spirantization in the other BGDKPT letters is not marked (e.g. ያቦእ).
- The Hebrew ḥ in yārēaḥ is written with Gǝʿǝz ሀ (ውያሬሀ).
- The Hebrew impf prefix yi- is spelled with Gǝʿǝz yǝ- (e.g. ይቴን, ይቦል). The prefix ye- is spelled with Gǝʿǝz yä- (የሄጉ; note the incorrect vowel on the h).
- The tetragrammaton is written ይሁዋህ yǝhuwah.
- The Gǝʿǝz vowel i often appears where we expect e. The latter vowel is used for Heb segol (e.g. ኤሬፅ, ኤል, ኤት); for the pausal form ā́reṣ we have አሬፅ.
- An Ethiopism is ሚኵል for Heb mikkol.
- There are some mistakes, such as ወዓላሁ for וְעָלֵ֥הוּ. The first two words of Ps 2 are missing.
My colleague, Ted Erho, has informed me of twenty-one Ethiopian manuscripts (or related to Ethiopia, at least) in Frankfurt that have been digitized and made available: http://sammlungen.ub.uni-frankfurt.de/msorient/nav/index/all. Basic information about each item is in the main list, and on the page for each item, click on “Ausführliche Beschreibung” for the appropriate page(s) from the printed catalog. The manuscripts are readable online or downloadable as PDFs. Included are books mostly copied in the seventeenth and eighteenth centuries, even a couple written by the greatest early European éthiopisant, Hiob Ludolf (1624-1704). Hearty thanks to those in Frankfurt who made these items available: they are another reminder of how grateful we can be to have so many manuscripts at our fingertips nowadays, no matter where we are on the planet! So let’s get to work reading them!
Some months ago I shared some excerpts from the Armenian synaxarion, including parts from the story of Mammas, with whom animals are said to have acted quite tamely. From my recent reading in the Gǝʕǝz synaxarion, here are some passages from two more saints’ stories, one an autochthonous Ethiopian saint, the other Greek, both commemorated on Taḫśaś 12, that illustrate the interaction of saints and animals. The first saint is Samuʔel of Waldǝbba, of the 14th/15th century (BHO 1039; see D. Nosnitsin in Enc. Aeth. IV 516-518), and the second is Anicetus (and companions, BHG 1542-1544), whose martyrdom is set during the persecution of Diocletian. The first text is available in PO 15: 737-741, from which I give two sections, along with my English translation:
§ 5 ወእምህየ ፡ ሖረ ፡ ገዳመ ፡ ወነበረ ፡ ፵መዓልተ ፡ ወ፵ሌሊተ ፡ እንዘ ፡ ኢይጥዕም ፡ ምንተኒ ፡ ወይመጽኡ ፡ ኀቤሁ ፡ አናብስት ፡ ወአናምርት ፡ ወኵሉ ፡ አራዊት ፡ ግሩማን ፡ ይሰግዱ ፡ ሎቱ ፡ ወይልሕሱ ፡ ፀበለ ፡ እገሪሁ ።
§ 9 ወአናብስትሰ ፡ ይትረአዩ ፡ ውስተ ፡ በዓቱ ፡ ከመ ፡ አባግዕ ፡ ቦ ፡ አመ ፡ ይሰፍር ፡ አካሎሙ ፡ ወቦ ፡ አመ ፡ ይበጥሕ ፡ ቍስሎሙ ፡ ወያወፅእ ፡ እምኔሆሙ ፡ ሦከ ።
§ 5 From there he went to the desert and stayed for forty days and forty nights, eating nothing. Lions, leopards, and dreadful beasts were coming to him, bowing down to him and licking the dust of his feet.
§ 9 Lions would appear in his cave like sheep: sometimes he would measure their body, sometimes he would make an incision in their wound and extract the thorn.
The Anicetus story is available in PO 15: 742-746, and here is the relevant section:
§ 2 ወዝንቱሰ ፡ አንቂጦስ ፡ ሰማዕት ፡ ሶበ ፡ ርእየ ፡ መዓብልተ ፡ ኵነኔ ፡ ዘአግበሮሙ ፡ ንጉሥ ፡ ቅድሜሁ ፡ ያፍርሆሙ ፡ ለምእመናን ፡ ተንሥአ ፡ ቅዱስ ፡ እማእከሎሙ ፡ በጥቡዕ ፡ ልብ ፡ ወተዛለፎ ፡ ለንጉሥ ። ወሰሚዖ ፡ ንጉሥ ፡ ዲዮቅልትያኖስ ፡ አዘዘ ፡ ይእስርዎ ፡ ወያዕርግዎ ፡ ውስተ ፡ ቲያጥሮን ፡ ወይስድዱ ፡ ላዕሌሁ ፡ አንበሳ ፡ ጸዋገ ። ወበጺሖ ፡ አንበሳ ፡ ኀቤሁ ፡ ሰፍሐ ፡ የማናየ ፡ እዴሁ ፡ ወመዝመዘ ፡ ገጾ ፡ ወመላትሒሁ ፡ ለቅዱስ ፡ አንቂጦስ ።
§ 2 Now this Saint Anicetus, the martyr, when he saw the instruments of torture which the emperor had had brought before him to frighten the faithful, he stood up among them with a steadfast heart and rebuked the emperor. Emperor Diocletian having heard this, he commanded [the soldiers] to bind him and lead him up to the theater and to set a fierce lion upon him, but when the lion had reached him, it stretched out its right paw and rubbed Anicetus’ face and cheeks.
Across all the traditions of hagiography there are many more stories of the tameness of animals effected and made manifest in the presence of a saint. Some of the types are likewise known outside of hagiographic literature, such as that of removing a thorn from a lion’s paw (Androcles). Hagiographic tales that show an overturning of the expected fierceness of beasts also take their cue from the story of Daniel and the lions’ den (Daniel 6), and perhaps also from the look to a time of the lack of raving violence among animals and of no more enmity between people and animals (Isaiah 11:6-8). At least some of these have been studied in isolated languages (esp. Latin hagiography), but the phenomenon deserves a cross-lingual presentation and investigation.
A guest post by Ted Erho, Research Fellow in Ethiopian Manuscript Studies at HMML.
One of the lesser known facts in EMML history is that the project microfilmed nearly 500 manuscripts from libraries of the important churches and monasteries of Lake Tana during the 1980s. This is due in part to the fact that copies of these microfilms were never sent to HMML, largely on account of the prevailing geopolitical conditions of that era. However, in 2005, HMML was able to visit the National Archives and Library of Ethiopia and scan a number of the EMML negatives missing from our collections. While technical problems and the increasingly deteriorating state of the films unfortunately prevented the majority of the Lake Tana items from being scanned at that time, a handful are now available at HMML. The available scans vary greatly in quality.
More recently, HMML has obtained a complete set of scans of the microfilming project of Ernst Hammerschmidt at Lake Tana in the late 1960s. Like the EMML scans, Hammerschmidt’s films vary in quality, often on account of poor image sizing, focusing, and lighting. However, in cases where the two overlap, i.e. the same manuscript has been microfilmed twice, it is often possible to create a most legible copy through a combination of the copies.
Below is a list of the available overlapping items:
Kebran Gabriel (x6)
Tana/Kebran 2 = EMML 7603 (mf)
Tana/Kebran 8 = EMML 8594
Tana/Kebran 11 = EMML 8598
Tana/Kebran 16 = EMML 7605 (mf)
Tana/Kebran 37 = EMML 7596 (mf)
Tana/Kebran 48 = EMML 8612
The three microfilms (EMML 7596, 7603, and 7605) are of far superior quality to Hammerschmidt’s copies. HMML also possesses copies of the following mss from Kebran Gabriel which were not microfilmed by Hammerschmidt: EMML 8595, 8596, 8625, 8626, 8627, 8679, and 8683.
A total of 124 mss from the monastery of Kebran Gabriel are recorded as having been microfilmed by the EMML project: EMML 7596, 7603, 7605, 8262-8346, 8594-96, 8598, 8600, 8603, 8606-07, 8612, 8614-15, 8625-27, 8632, 8634-35, 8644, 8646-48, 8651, 8658, 8663, 8668, 8670-71, 8674-79, 8683, 8687, and 8689. These include (as with Dabra Maryam and Daga Estifanos below) further known duplicates, such as Tana/Kebran 4 = EMML 8274, Tana/Kebran 9 = EMML 8292, and Tana/Kebran 21 = EMML 8307.
Dabra Maryam (x5)
Tana 62/Dabra Maryam 4 = EMML 8613
Tana 66/Dabra Maryam 8 = EMML 8623
Tana 72/Dabra Maryam 14 = EMML 8621
Tana 73/Dabra Maryam 15 = EMML 8610
Tana 77/Dabra Maryam 19 = EMML 8597
Six further manuscripts were microfilmed by the EMML project at this monastery: EMML 8631, 8636, 8640, 8645, 8657, and 8659.
EMML 8753, ff. 31v-32r
Daga Estifanos (x6)
Tana 115/Daga Estifanos 4 = EMML 8734
Tana 144/Daga Estifanos 33 = EMML 8754
Tana 151/Daga Estifanos 40 = EMML 8748
Tana 156/Daga Estifanos 45 = EMML 8755
Tana 175/Daga Estifanos 64 = EMML 8753
Tana 177/Daga Estifanos 66 = EMML 8744
Thirty further items from the significant holdings found at Daga Estifanos are found as EMML 8352, 8354, 8364, 8367-70, 8372, 8377-78, 8382, 8384, 8392, 8394, 8397, 8399-8400, 8402, 8404, 8411-14, 8416, 8420, 8425, 8694-95, 8709, and 8719.
The Tana 177/Daga Estifanos 66/EMML 8744 manuscript serves to illustrate the importance of manuscript microfilming and digitization projects both in the past (such as EMML) and the present in Ethiopia. At the time that Hammerschmidt microfilmed this item in the late 1960s, it contained 112 ff., with the final portion of the text (ff. 97-112) containing the then unique, and nearly complete, gadl of St. Yasay, the orthodox king of Rome. (A second, complete copy of this text is now known from EMML 7602 ff. 74r-82r.) However, when the EMML project encountered it, on 15 May 1987, the manuscript contained only 72 ff., indicating the probable loss of the Daga copy of this rare text in the intervening years.
Today (Aug 19) some churches celebrate the Transfiguration, and there are readings for the feast in published synaxaria in Arabic, Armenian, and Gǝʿǝz. A close reading and comparison of the language of these texts would be worthwhile, but now I’d like only to share part of the Gǝʿǝz reading, namely the three sälam verses that close the commemoration of the Transfiguration. (On the genre of the sälam, see this post.) Most typically, there is only one five-line verse in the Gǝʿǝz synaxarion at the end of the commemoration of a saint or holy event, but for this important feast there are three together, the verses ending, respectively, with the syllabic rhymes -ʿa/ʾa, -wä, -se. As usual, verses like this provide a good learning opportunity for students interested in Gǝʿǝz, both in terms of lexicon and grammar, the latter especially thanks to the freer arrangement of the sentence’s constituents that obtains in this kind of writing.
I give Guidi and Grébaut’s text from PO 9: 513-514, together with a new, rough English translation.
ሰላም፡ለታቦር፡እንተ፡ተሰምየ፡ወተጸውዓ።
ደብረ፡ጥሉለ፡ወደበረ፡ርጉዓ።
ባርቅ፡ሞአ፡በህየ፡ወኃይለ፡ሲሳራ፡ተሞአ።
ወቦቱ፡አሪጎ፡አመ፡ኢየሱስ፡ተሰብአ።
ምሥጢረ፡ምጽአቱ፡ዳግም፡ከሠተ፡ኅቡአ።
ሰላም፡ለዕርገትከ፡ዓቀበ፡ደብረ፡ታቦር፡ጽምወ።
እምብዙኃን፡ነሢአከ፡እለ፡ኃረይከ፡ዕደወ።
ኢየሱስ፡ዘኮንከ፡እምቤተ፡ይሁድ፡ሥግወ።
ርእየተ፡ገጽከ፡አምሳለ፡መብረቅ፡ሐተወ።
ወከመ፡በረድ፡ልብሰከ፡ፃዕደወ።
ፀርሐ፡አብ፡ኪያከ፡በውዳሴ።
ወርእስከ፡ጸለለ፡ምንፈሰ፡ቅዳሴ።
አመ፡ገበርከ፡በታቦር፡ምስለ፡ሐዋርያት፡ክናሴ።
ኤልያስ፡መንገለ፡ቆመ፡ወኀበ፡ሀለወ፡ሙሴ።[1]
ዘመለኮትከ፡ወልድ፡ከሠትከ፡ሥላሴ።
Greetings to Tabor, which is named and called
The fertile mountain and the firm mountain!
There Barak conquered, and the might of Sisera was conquered.
And having ascended [that mountain], when Jesus had become man,
He revealed the hidden mystery of his second coming.
Greetings to your ascent up the slope of Mount Tabor in tranquility!
Having taken the men you had chosen from among many,
Jesus, you who were incarnate from the house of Judah,
The appearance of your face shined like lightning,
And your clothes were as white as snow.
The Father proclaimed you in praise,
And the Spirit of holiness concealed your head.
When you had made an assembly of apostles,
Where Elijah was present and where Moses was,
You, Son, showed the trinity of your divinity.
Note
[1] The two prepositions in this line behave more like adverbs than prepositions, given that a relative pronoun pointing back to ክናሴ፡ in the previous line is omitted: “assembly at [which] Elijah was present and with [which] Moses was.” Cf. Dillmann, Gr., § 201.
Today and tomorrow at HMML there will be a small conference to celebrate the 40th anniversary of the EMML project. Here is the program:
EMML @ 40: The Life and Legacy of the Ethiopian Manuscript Microfilm Library
Hill Museum & Manuscript Library, Saint John’s University
Thursday, July 25
9:30-10:15
Fr. Columba Stewart, OSB, Hill Museum & Manuscript Library
EMML: A Brief History and a Look Ahead
10:15-10:45
Getatchew Haile, Hill Museum & Manuscript Library
A Fragment of the Aksumite Period of a Commentary on the Gospel of Matthew
10:45-11:45
Claire Bosc-Tiessé and Marie-Laure Derat, Centre national de la recherche scientifique
Towards an Archaeology of Manuscript Libraries around Lalibela (Begwena – Lasta, 12th – 21st cent.): Inventories of Books, History of Texts and Differential Preservation of Manuscripts
1:30-2:15
Adam C. McCollum, Hill Museum & Manuscript Library
A Mass of Texts: The Witness of the EMML Project to Hagiographic Material in Gǝʿǝz
2:15-3:00
Amsalu Tefera, Addis Ababa University
Gädlä Sarabamon: The Case of the Ethiopic Version
3:00-3:30
Sophia Dege, Ethio-SPARE, Universität Hamburg
The Aksimaros among EMML Manuscripts
3:30-4:00
Concluding discussion
Friday, July 26
9:00-9:45
Curt Niccum, Abilene Christian University, Abilene, Texas
What has Athens to do with Addis Alem? Greek Biblical Scholarship’s Renewed Interest in Ethiopic
9:45-10:30
Ted Erho, Hill Museum & Manuscript Library and Ludwig-Maximilians-Universität München
Demographic Trends in the Manuscript Tradition of Ethiopic Enoch
10:30-11:00
Concluding discussion
Today (July 22) in some churches the feast of Mary Magdalene is celebrated. How about a few lines on her from the Ethiopian synaxarion, where she is commemorated on the 28th of Ḥamle (Aug 4)? These lines belong to the genre of the sälam (greeting; usually called ʿarke when outside of the synaxarion), five rhyming lines — e.g. the lines below all end in -ma — that typically conclude a saint’s mention in the Ethiopian synaxarion. The synaxarion in Gǝʿǝz goes back to the Arabic synaxarion for the Coptic church compiled by Michael of Atrīb and Malīg in the 13th century. The earliest Gǝʿǝz recension, from the end of the 14th century, survives in only three manuscripts, one of which being EMML 6458, for the first half of the year; another early, but distinct, witness is EMML 6952. In the sixteenth century, following a notable rise of interest in local hagiography, the synaxarion was revised, first, it seems, at Däbrä Ḥayq Ǝsṭifanos, but with a rival recension also from Däbrä Libanos. It is this sixteenth century revision, known as the Vulgate recension, that has the sälam verses. This corpus, a unique contribution of Gǝʿǝz hagiography, offers students of hagiography and students of the Gǝʿǝz language a long list of reading material sure to hold their attention. Here is the one for Mary Magdalene, the text in PO 7 435, and my translation.
ሰላም፡ለመግደላዊት፡ማርያም፡ስማ።
ትንሣኤ፡ክርስቶስ፡ዘርእየት፡እምሐዋርያት፡ቀዲማ።
ለአንስት፡ሰላም፡ዘተሳተፋ፡ድካማ።
እንዘ፡ይትራወጻ፡ኀበ፡መቃብሩ፡ለጠቢብ፡ፌማ።
እንበለ፡ያፍርሆን፡ምንተ፡ዘሌሊት፡ግርማ።
Greetings to the Magdalene, Mary by name,
Who saw Christ’s resurrection first among the apostles.
Greetings to the women who shared in her toil
As they ran together to the tomb of the Wise Craftsman
Without the terror of the night frightening them.
Bibliography (further bibliography in each of these articles)
Aßfalg, Julius. “Synaxar(ion).” In H. Kaufhold, ed., Kleines Lexikon des christlichen Orients. 2d ed. Wiesbaden, 2007. Pp. 448-449.
Colin, Gérard and Alessandro Bausi. “Sǝnkǝssar.” Encyclopaedia Aethiopica IV 621-623.
Nosnitsin, Denis. “Sälam.” Encyclopaedia Aethiopica IV 484.
Yalew, Samuel. “ʿArke.” Encyclopaedia Aethiopica I 342.
I have often enough here referred to colophons in Syriac and Arabic, but here is a simple example of one in Gǝʿǝz, from The Beheading of John the Baptist in EMML 2514 (written in the 1380s CE), f. 43r.
EMML 2514, f. 43r
In English:
Finished is the Combat [gädl] of the holy and elect John. May his prayer and blessing protect us forever and ever, amen!
May Christ have mercy in the kingdom of heaven on the one who has copied it, the one who has commissioned its copying, the one who has read it, and the one who has heard its words, through the prayer of the holy virgin, Mary, John the Baptist, and all the saints and martyrs, forever and ever, amen.
The operative vocabulary here is:
- täfäṣṣämä to be completed
- ṣäḥafä to write
- aṣḥafä to have someone write
- anbäbä to read
- sämʿa to hear
And, as usual, there is a wish that this or that saint’s prayer (ṣälot) and blessing (bäräkät) protect (ʿaqäbä) the scribe, etc.
A typological study of colophons in eastern Christian manuscripts from all the languages has, as far as I know, yet to be written, but it would be a worthwhile topic of investigation.
Results of the EMML project, begun in 1973 to photograph mss in Ethiopia, include the availability at HMML of several thousand microfilmed manuscripts in Gǝʿǝz (and Amharic). The first catalog appeared in 1975 at the hands of William Macomber, and he and Getatchew Haile would go on individually or together to produce ten more, with vol. 10 appearing in 1993 and vol. 11 now essentially finished but not yet published. Data from these catalogs are available in Oliver, though in less detail than in the printed catalogs. Later this summer a small conference will take place at HMML to celebrate the 40th anniversary of the project.
EMML 141, f. 143v. Barsoma.
With that many mss together one place, it is natural to consider the makeup of this meta-collection made up of many smaller collections throughout Ethiopia in terms of genre. Hagiography being one of my interests, that’s where I’m focusing. Gǝʿǝz hagiography shares features with hagiography in other language traditions of eastern Christianity, and there are very many texts found in Gǝʿǝz hagiography that are known in Coptic, Syriac, Arabic, Armenian, etc., and, of course, Greek. Ethiopian Christian literature also has its own saints, too, that are wholly unknown in other traditions. Traditions and stories associated with these saints are recounted briefly in the synaxarion (sǝnkǝssar), but also in longer vitae and martyrdom texts (gädl, pl. gädlat; sämaʿt or sǝmǝʿ), as well as texts dedicated to a saint’s miracles (täʾammǝr). Angels and prophets also figure as saints in Gǝʿǝz hagiography, and homilies (dǝrsan, pl. dǝrsanat) are dedicated to particular saints. With this little prelude given, let’s turn to the EMML collection itself. (See the bibliography below for basic surveys of topics in Gǝʿǝz hagiography.)
Based on the printed catalogs of vols. 1-10, here is a list of the manuscripts containing hagiographic materials by sub-genre of hagiography. Many manuscripts are hagiographic collections and thus contain a number, sometimes a great number, of hagiographic texts, while a few of the manuscripts have only an isolated hagiographic work or two. There is naturally some overlap of sub-genre: for example, a martyrdom text may well contain miracles. The counts for each volume given below are based on these separate categories, that is, a few mss are counted more than once if they have texts in more than one category. I have combined the categories of the catalog indices “Acts of Martyrs and Saints” and “Miracles” under one heading here: “Vitae, Martyrdoms, and Miracles”. As mentioned above, the printed catalogs have more detail, but basic information about the hitherto cataloged EMML mss will be found in the online catalog, searchable by EMML no. here.
VOL. 1 (64 mss)
- Vitae, Martyrdoms, and Miracles (34 mss) 2 4 5 11 22 24 54 63 64 69 76 79 80 87 88 119 141 142 144 150 167 168 193 206 208 213 217 227 228 229 246 247 296 297
- Homilies for Angels (9 mss) 28 41 44 54 60 70 79 144 273
- Synaxaria (21 mss) 7 8 18 37 82 90 118 121 132 146 149 165 197 210 241 272 280 283 288 289 295
VOL. 2 (99 mss)
- Vitae, Martyrdoms, and Miracles (52 mss) 303 319 327 329 332 382 384 392 402 412 415 426 430 453 463 486 492 499 501 513 519 529 537 544 547 551 568 578 583 593 598 604 606 607 612 613 615 617 621 623 633 642 644 653 654 665 666 672 676 682 683 700
- Homilies for Angels (17 mss) 301 308 314 317 327 367 381 421 424 428 445 530 531 569 570 645 646
- Homilies for Christ and the Virgin Mary (9 mss) 353 357 516 519 537 543 555 571 621
- Synaxaria (21 mss) 365 383 385 408 409 410 439 462 465 487 489 506 560 561 564 577 579 601 663 681 684
VOL. 3 (77 mss)
- Vitae, Martyrdoms, and Miracles (49 mss) 701 709 712 722 728 730 748 758 760 766 774 776 777 782 793 797 805 806 813 814 818 820 836 839 863 867 873 875 876 885 887 890 891 894 896 901 903 912 920 921 929 932 933 936 962 981 1052 1088 1095
- Homilies for Angels (6 mss) 702 763 815 865 957 1029
- Homilies for Christ and the Virgin Mary (6 mss) 670 744 766 771 785 871
- Synaxaria (16 mss) 713 715 740 741 742 743 754 770 809 811 854 855 878 879 944 997
EMML 1479, f. 84v, Gädl of Sergius and Bacchus.
VOL. 4 (54 mss)
- Vitae, Martyrdoms, and Miracles (31 mss) 1122 1126 1140 1156 1180 1208 1211 1218 1220 1302 1303 1304 1305 1323 1325 1326 1338 1344 1356 1363 1366 1371 1385 1433 1440 1453 1479 1482 1487 1496 1497
- Homilies for Angels (10 mss) 1129 1133 1143 1299 1311 1333 1335 1433 1464 1480
- Homilies for God, Christ, and the Virgin Mary (6 mss) 1113 1120 1138 1194 1212 1451
- Synaxaria (7 mss) 1115 1117 1172 1175 1176 1317 1320
VOL. 5 (112 mss)
- Vitae, Martyrdoms, and Miracles (74 mss) 1512 1513 1526 1528 1553 1563 1569 1572 1573 1581 1584 1593 1606 1610 1611 1612 1614 1616 1617 1628 1630 1635 1636 1657 1673 1674 1688 1690 1692 1734 1735 1758 1763 1766 1767 1772 1773 1779 1782 1783 1790 1799 1824 1825 1826 1827 1833 1834 1837 1838 1840 1844 1857 1874 1877 1882 1885 1887 1920 1925 1931 1934 1939 1940 1946 1953 1960 1961 1963 1965 1974 1978 1992 1998
- Homilies for Angels (13 mss) 1609 1631 1719 1720 1724 1802 1829 1833 1835 1841 1896 1925 1942
- Homilies for God, Christ, and the Virgin Mary (13 mss) 1525 1553 1582 1779 1833 1840 1860 1882 1885 1914 1956 1974 1998
- Synaxaria (12 mss) 1615 1622 1623 1624 1852 1853 1854 1873 1875 1976 1977 1981
VOL. 6 (125 mss)
- Vitae, Martyrdoms, and Miracles (73 mss) 2007 2023 2034 2037 2039 2041 2048 2050 2052 2056 2058 2059 2060 2066 2084 2087 2107 2134 2137 2142 2151 2169 2171 2180 2189 2190 2196 2197 2208 2220 2221 2229 2233 2248 2249 2251 2255 2261 2266 2270 2275 2282 2297 2300 2303 2308 2319 2322 2325 2326 2337 2349 2353 2366 2371 2374 2378 2392 2406 2408 2409 2419 2424 2444 2445 2451 2454 2462 2463 2466 2485 2488 2495
- Homilies for Angels (24 mss) 2005 2007 2087 2089 2102 2107 2134 2196 2200 2229 2237 2254 2291 2293 2303 2308 2371 2373 2381 2389 2413 2486 2491 2495
- Homilies for God, Christ, and the Virgin Mary (16 mss) 2040 2041 2044 2205 2319 2323 2338 2345 2375 2444 2451 2454 2458 2459 2461 2484
- Synaxaria (12 mss) 2001 2013 2015 2022 2054 2141 2176 2347 2364 2365 2427 2428
VOL. 7 (137 mss)
- Vitae, Martyrdoms, and Miracles (103 mss) 2504 2513 2514 2524 2536 2550 2552 2563 2573 2577 2582 2593 2599 2601 2608 2610 2620 2621 2626 2628 2634 2639 2643 2646 2655 2660 2670 2672 2675 2682 2685 2686 2692 2698 2703 2710 2711 2715 2717 2719 2720 2730 2732 2733 2739 2740 2749 2752 2758 2764 2768 2774 2779 2782 2784 2795 2796 2800 2802 2804 2805 2807 2812 2828 2831 2834 2836 2846 2847 2859 2860 2861 2862 2865 2867 2869 2880 2891 2893 2894 2895 2898 2902 2903 2905 2911 2912 2913 2914 2919 2925 2928 2938 2949 2952 2954 2964 2967 2968 2970 2972 2995 2999
- Homilies for Angels (15 mss) 2506 2572 2639 2644 2656 2669 2701 2744 2779 2808 2865 2888 2904 2943 2958
- Homilies for God, Christ, and the Virgin Mary (10 mss) 2524 2584 2631 2655 2717 2814 2860 2902 2923 2998
- Synaxaria (9 mss) 2516 2530 2694 2824 2856 2951 2953 2997 3000
VOL. 8 (155 mss)
- Vitae, Martyrdoms, and Miracles (94 mss) 3005 3014 3016 3031 3034 3049 3051 3052 3058 3059 3061 3065 3076 3077 3079 3090 3093 3103 3109 3117 3125 3132 3133 3142 3143 3149 3153 3156 3165 3170 3172 3174 3194 3195 3202 3205 3210 3211 3219 3221 3225 3229 3248 3249 3275 3284 3288 3289 3290 3291 3293 3303 3305 3306 3309 3317 3321 3326 3329 3330 3337 3341 3345 3359 3368 3378 3388 3407 3410 3413 3417 3418 3419 3420 3421 3428 3430 3431 3436 3442 3445 3446 3447 3454 3455 3456 3469 3472 3474 3475 3479 3492 3496 3497
- Homilies for Angels, Christ, and the Virgin Mary (48 mss) 3005 3016 3022 3032 3034 3052 3058 3077 3125 3142 3156 3157 3186 3194 3196 3199 3200 3212 3215 3221 3239 3248 3249 3251 3284 3290 3301 3305 3314 3341 3359 3396 3409 3410 3412 3417 3418 3420 3428 3436 3442 3445 3446 3447 3456 3469 3472 3479
- Synaxaria (13 mss) 3008 3033 3035 3048 3062 3096 3101 3155 3376 3379 3380 3387 3416
VOL. 9 (110 mss)
- Vitae, Martyrdoms, and Miracles (65 mss) 3518 3525 3527 3536 3545 3552 3554 3563 3564 3572 3583 3585 3589 3607 3616 3623 3629 3629 3640 3642 3650 3652 3667 3685 3696 3698 3709 3711 3719 3729 3733 3737 3738 3785 3805 3820 3823 3824 3835 3841 3843 3852 3867 3872 3877 3889 3891 3899 3901 3910 3923 3931 3932 3938 3946 3961 3966 3968 3969 3972 3979 3986 3987 3990 3991
- Homilies for Angels, Christ, and the Virgin Mary (31 mss) 3916 3527 3529 3546 3580 3589 3591 3626 3627 3629 3639 3663 3711 3723 3731 3771 3774 3777 3816 3829 3836 3843 3873 3891 3899 3938 3962 3966 3972 3986 3998
- Synaxaria (13 mss) 3511 3512 3513 3616 3620 3621 3804 3891 3966 3982 3984 3985 3986
VOL. 10 (280 mss)
- Vitae, Martyrdoms, and Miracles (180 mss) 4001 4002 4007 4008 4010 4017 4030 4031 4036 4041 4045 4050 4054 4061 4068 4073 4074 4079 4086 4091 4092 4118 4119 4125 4130 4140 4144 4147 4164 4165 4166 4169 4172 4173 4176 4177 4182 4184 4196 4201 4202 4205 4206 4207 4209 4210 4211 4215 4231 4232 4237 4242 4245 4261 4262 4264 4265 4266 4267 4268 4278 4280 4282 4298 4299 4302 4303 4304 4309 4314 4315 4320 4329 4341 4343 4344 4346 4368 4373 4402 4412 4419 4420 4435 4442 4446 4463 4477 4478 4482 4484 4487 4490 4491 4492 4494 4496 4497 4502 4504 4505 4509 4513 4522 4527 4541 4545 4551 4553 4556 4562 4568 4569 4571 4572 4590 4606 4610 4613 4615 4618 4622 4633 4646 4658 4660 4661 4673 4675 4676 4679 4682 4683 4685 4688 4692 4696 4738 4740 4741 4758 4761 4766 4769 4772 4789 4790 4791 4793 4799 4800 4803 4810 4816 4817 4823 4829 4864 4867 4868 4869 4878 4886 4905 4907 4908 4912 4917 4922 4936 4937 4946 4966 4970 4977 4979 4981 4983 4984 4988
- Homilies for Angels, Christ, and the Virgin Mary (76 mss) 4002 4017 4048 4063 4074 4082 4086 4129 4130 4133 4138 4147 4169 4173 4184 4206 4209 4212 4231 4242 4268 4280 4285 4298 4314 4315 4320 4357 4362 4368 4400 4413 4420 4429 4481 4502 4504 4505 4510 4533 4534 4541 4545 4560 4601 4610 4633 4639 4646 4676 4685 4692 4702 4721 4726 4732 4734 4772 4773 4781 4800 4810 4811 4814 4817 4820 4842 4864 4868 4869 4872 4934 4937 4940 4979 4983
- Synaxaria (24 mss) 4022 4169 4176 4208 4272 4273 4274 4355 4398 4436 4445 4525 4652 4737 4785 4786 4900 4901 4910 4930 4956 4965 4972 4997
The total count comes to 1213. Again, this enumeration by hagiographic genre means that there is some duplication, but even allowing for that, there are around 1000 manuscripts with hagiographic content in the cataloged EMML collection. That’s manuscripts: the number of individual texts is, of course, much greater. With this list, there is no doubt as to the remarkable amount of hagiographic mss available within the EMML project; as to the makeup of these mss and the particular witness of the texts contained in them, it’s a case by case question that has so far been investigated only partly. Needless to say, for students of eastern Christian hagiography and of Gǝʿǝz language and literature, there is much work to do in these manuscripts.
Bibliography
See here for the EMML catalogs by Macomber and Getatchew. EA below = Encyclopaedia Aethiopica; in the EA articles full bibliographies will be found. Not listed here, but the articles in EA II on the various homilies (s.vv. “Dǝrsanä PN”) may also be mentioned.
Bausi, Alessandro. “Gädlä sämaʿǝtat.” EA II 644-646.
Colin, Gérard and Alessandro Bausi. “Sǝnkǝssar.” EA IV 621-623.
Getatchew Haile. “Gǝʿǝz literature.” EA II 736-741.
Habtemichael Kidane. “Mälkǝʾ.” EA III 700-702.
——–. “Mälkǝʾa gubaʾe.” EA III 704-705.
Huntingford, G.W.B. “The saints of mediaeval Ethiopia.” Abba Salama 10 (1979): 257-341.
Kaplan, Steven. “Gädl.” EA II 642-644.
——–. “Holy Men.” EA III 58-61.
Kinefe Rigb Zelleke. “Bibliography of the Ethiopic Hagiographical Tradition.” Journal of Ethiopian Studies 13 (1975): 57-102.
Mersha Alehegne. “Täzkar.” EA IV 881-882.
Nosnitsin, Denis. “Hagiography.” EA II 969-972.
——–. “Saints, Christian.” EA IV 476-480.
——–. “Sälam.” EA IV 484.
——–. “Täʾammǝr.” EA IV 787-788.
Samuel Yalew. “ʿArke.” EA I 342.
Among the volumes of the venerable series Patrologia Orientalis (see a list of online volumes here) are synaxarion texts in Arabic, Armenian, Georgian (see update at the bottom), and Gǝʿǝz. The synaxarion — the collection of shorter or longer notices in commemoration of saints for each day of the church calendar — as it appears in different language-traditions offers both language students and students of the saints a host of reading-material: there are mountains of texts for a great many saints common to all the language-traditions, and these texts may be fruitfully compared with each other philologically, literarily, and otherwise, as well as saints particular to each language-tradition. (For further comparison, one might turn to the Byzantine Synaxarium ecclesiae constantinopolitanum, edited by Delehaye.) To make reference easier to these synaxarion texts from PO, all of which are given in the original language and with a French translation, here is a list according to month and PO volume, with links to the appropriate books at archive.org, where available. The month names are given according to the appropriate language and preceded by their number; for the correspondences of the months, see here from BHO. For more on eastern Christian hagiography, in addition to the volumes mentioned here, see my tagged bibliography, still in progress, here.
UPDATE (June 27, 2013): I initially failed to recall Nikolay Marr’s ed. and tr. of an old recension of the Georgian synaxarion: Synaxaire géorgien: Rédaction ancienne de l’union arméno-géorgienne, in PO 19.5, which has texts on Stephen, Peter, and Paul, available here in PDF, and, with the Georgian text only, here from TITUS.
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