ፅዮን ማርያም/Maryam Tsion (Cathedral Of Our Lady Mary Of Zion)

Introduction

Remnants of churches have been uncovered throughout Aksumite territory, with most located in significant towns like Aksum, Matara, and Adulis. The most prominent among them is the Cathedral of Maryam Tsion (Cathedral of Our Lady Mary of Zion), traditionally believed to have been established during the reign of Abraha and Atsbaha (Ezana and Saizana) in the 4th century AD¹. The Cathedral has faced destruction at least twice, followed by numerous reconstructions. One of these destructions took place during the reign of Queen Gudit (~10th Century AD), and another in the 16th century during the invasion of Imam Ahmad Bin Ibrahim Gragn. In the 1950s, a new Cathedral was constructed alongside it, now known as the New Cathedral of Our Lady Mary of Zion.

History

Legend

The Mashafa Aksum (Book of Aksum) is a compilation of historical documents preserved in the Cathedral of Saint Mary of Zion. Portions of the manuscript date back to the 15th century, during the reign of Emperor Zara Yaqob, while other sections originate from the 17th and 19th centuries². It contains a legend about the cathedral’s construction, recounting how Emperors Abreha and Asbeha ascended a mountain where God revealed the site of a lake where the Cathedral was to be built. The Lord, appearing in human form, took earth from the ground and poured it over the lake. A pillar of light flashed, and construction of the Cathedral began.

Ancient

The old Cathedral of Mary of Zion holds immense historical significance throughout Abyssinian History, as it served as the coronation site for many emperors, including those of the Solomonic era. It is often called the “mother” church of all churches in the region. Archaeological findings indicate that much of the current structure was rebuilt in the 17th century³; however, historian and archaeologist David W. Phillipson has determined that the inner western area contains infrastructure predating the 17th century. The Cathedral sits atop a large podium measuring 3.4 metres in height, 66 metres in length, and 41 metres in width, which archaeologists date back to the 4th century AD⁴. From the western side, a 10 stepped stone entrance leads into the Cathedral.

Within the Mashafa Aksum, there is a description of the Cathedral that provides a valuable glimpse into its appearance before the major reconstruction undertaken in the 17th century AD. This older Cathedral was likely much larger than the present structure and contained five side aisles with one long nave in the middle⁶.

In the final moments of Prophet Muhammad’s life, both Umm Salama and Umm Habiba—who were part of the First Hijra to Abyssinia—described to him the beauty of the of Saint Mary of Zion and the paintings adorning its walls. This serves as further evidence of its ancient existence⁷.

Medieval Era

Throughout the medieval era, the importance of the Cathedral continued. Some Solomonic emperors such as Zara Yaqob, were coronated at the Cathedral. Later, the 16th-century explorer Francisco Álvares, provides a brief glimpse of the Cathedral’s original structure at the time, prior to the partial destruction by Imam Gragn:

Gragn’s invasion and the subsequent destruction of the cathedral around 1535 AD resulted in considerable damage to the original structure. Despite this, parts of the cathedral were still evident when Emperor Sarsa Dengel rebuilt it later in the century. However, another invasion by the Oromos in the early 17th century may have caused further damage⁸. The cathedral as stated before, held significant prestige in the empire as the site of many imperial coronations. This importance was frequently documented by foreign visitors to Abyssinia. For instance, the 17th-century missionary Barradas mentioned it as being the principal church of all Abyssinia⁹, and also provided the following account of the cathedral:

Later, Emperor Fasiladas in the mid-17th century AD and his successors, specifically Iyasu I & Iyasu II, dedicated much effort to the Cathedral’s renovation. Much of the current structure dates back to this period¹⁰.

Present-Day

Today, the Cathedral measures 42 metres in length and 19 metres in width¹¹. Women are not permitted to enter to the inner enclosure, the cathedral itself sits on a large podium, which is accessible by a flight of steps from the west, north and south. Alongside the exterior of the Cathedral, there are waterspouts, used to drain rain from the roof.

There are two exterior doorways to the north and south, into the Qene Mahlet, then from the Qene Mahlet, three doors lead into the Qeddest. The western half, including the Qeddest and Qene Mahlet is designated for worshippers and is divided into a central nave with three aisles on each side, separated by four square stone pillars. At the eastern end of the Qeddest, a double door covered by curtains marks the area reserved exclusively for priests. This inner section (Maqdas) contains walls dating back to the pre-17th century, and likely is the oldest section of the Cathedral¹².

Qene Mahlet: This is the outer section of the church, traditionally used for worship and chanting, led by the Dabtara.

Qeddest: The central area of the church, reserved for conducting holy communion.

Maqdas: The innermost sanctuary, accessible only to priests¹³.

Interior Of The Cathedral

ቅኔማህሌት/ Qene Mahlet

Within the Cathedral itself, in the Qene Mahlet, there are many paintings such as those of Emperor Gabra Masqal listening to Saint Yareds Chants, Paintings Of Saint Mary, Emperor Yohannes IV charging into battle, The Nine Saints, and various biblical scenes such as the crucifixion of Jesus.

ቅድስት / Qeddest

Inside the Qeddest, at the top, a painting of the Holy Trinity depicted as three elderly men. Below this, there is a scene of Adam and Eve in paradise, followed by a depiction of Adam and Eve on Earth.

On either side of the Qeddest walls, there are additional paintings, including Saint Mary with Baby Jesus, St George slaying the serpent, a traditional depiction of Maryam Seyon Cathedral, a painting of Archangels Mikael and Rafael, and representations of the Nine Saints.

On 30th November (21 Hedar on the traditional calendar), the festival of Hedar Seyon is celebrated, marking the arrival of the Ark of the Covenant.

Outside The Cathedral

The Mashafa Aksum associates these thrones with three Aksumite Emperors and the Nine Saints.

Other archaeological elements located just outside the Church of Our Lady Mary of Zion include the remnants of the Throne of David, historically used for coronations in past centuries¹⁴. Additionally, there is the Stela of the Lances – a fragment of an ancient stela featuring depictions of two spears—one with a long blade and the other with a shorter one. On the reverse side of the stela, a shield is depicted¹⁵.

North of the old church stands a two-story structure with a green dome, known as the Chapel of the Tablet. Built during the reign of Empress Menen in the 20th century¹⁶, this is where the Ark of the Covenant, supposedly is held.

1. Aksum: an archaeological introduction and guide. Pg 47 ↩︎
2. Ancient Churches of Ethiopia, D. W. Phillipson. Pg 39 ↩︎
3. Ancient Churches of Ethiopia, D. W. Phillipson. Pg 37 ↩︎
4. Ancient Churches of Ethiopia, D. W. Phillipson. Pg 38 ↩︎
5. Aksum: an archaeological introduction and guide. Pg 309 ↩︎
6. Ancient Churches of Ethiopia, D. W. Phillipson. Pg 39 ↩︎
7. The life of Mohammad: from original sources, pg 490 ↩︎
8. Ethiopia, the unknown land : a cultural and historical guide, pg 312 ↩︎
9. Ethiopia, the unknown land : a cultural and historical guide, pg 313 ↩︎
10. Ethiopia, the unknown land : a cultural and historical guide, pg 314 ↩︎
11. Aksum: an archaeological introduction and guide. Pg 47 ↩︎
12. EXCAVATIONS AT AKSUM, ETHIOPIA, 1993-4, pg 35 ↩︎
13. https://www.eotc-ma.com/beliefs-and-origins-the-church ↩︎
14. Aksum: an archaeological introduction and guide. Pg 50 ↩︎
15. Aksum: an African civilisation of late antiquity, pg 217. ↩︎
16. Ethiopia, the unknown land : a cultural and historical guide, pg 305 ↩︎