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Local/National Invariants of Soviet Translatology: Givi Gachechiladze and Viktor Koptilov
No full textSoviet translation and translatology were formed as a result of the
unprecedented expansion of literary relations. In modern literary criticism
this process is also called “imperial literary tradition” (E. Chkhaidze).
The “imperial tradition” is reflected in the events and persons scattered
in the literary-cultural processes of the peripheries. An excellent example
of this is the little-known, or at least hidden, facts of the diverse and
rich history of Georgian-Ukrainian relations. The material discussed in
the report is one of such.
Viktor Koptilov, professor of Kyiv University, occupies a very special
place in the history of the development of both Ukrainian and Soviet
translatology. The history of Ukrainian translation studies begins in the
twenties of the 20th century, and the professors of Kharkiv University -
Volodymyr Derzhavin and Ol. Finkel - are considered to be its founders. However, Victor Koptilov is the first Ukrainian scientist who defended his
doctoral dissertation in translation studies. Viktor Koptilov has made a
great contribution to the development of the scientific research process
on Georgian-Ukrainian relations. Already in the 70s, the dissertation
“Georgian Prose in Ukrainian Translations” (L. Hrytsyk, 1973) was defended
at the University of Kyiv under the scientific guidance of him and
Professor Otar Bakanidze. Today, these facts, unfortunately, have been
forgotten and represent valuable material for Sovietological and postcolonial
comparative studies.
The role and importance of Givi Gachechiladze in the development
of Georgian and Soviet invariants of both translation studies and, in general,
comparative literature studies is also admitted. His theoretical
concepts found wide recognition in the scientific circles of the Georgian
and USSR republics of the 1960s-70s. All this was reflected in the wellknown
monograph «Художественный перевод и литературные взаи-
мосвязи», one of the sections of this work falls into the area of my
research. In his monograph, Givi Gachechiladze publishes a rather critical
response to Viktor Koptilov’s dissertation. The Georgian scientist fundamentally
criticizes Koptilov’s views. In the recent period, the attention of
scientists to Victor Koptilov and Givi Gachechiladze has been active
again, these materials have also been searched and studied for the
report (memories of famous scientists about them, the latest published
works about them, etc.).
The history of the development of Georgian and Ukrainian science in
the second half of the twentieth century, the role of translation and
translatology in these processes will be analyzed in a broad cultural and
comparative perspective. Soviet policy of translation and literary relations
and the opinions of modern researchers about it; the polemics of
Givi Gachechiladze and Viktor Koptilov and the forgotten stories of Georgian-
Ukrainian relations. To discuss the issue in the modern context, the
concepts of postmodernism, already well-proven in Soviet studies, are
used - simulacra (the so-called Soviet simulacra), the relationship between
national and totalitarian models, double sociocodes, and others
Johan van Cootwijck’s Account of the Georgians
Full text linkეძღვნება პროფესორ თინათინ მარგველაშვილის ხსოვნას (1924 – 2006) / Dedicated to Memory of Prof. Tinatin Margvelashvili (1924 – 2006)Ioannes Cotovicus, a traveler whose observations about the Georgians have been widely discussed in Georgian historiography, is often mistakenly identified as Polish.
However, he was actually Dutch, with his true name being Johan van Cootwijck. Born in Utrecht in the 16th century, Cootwijck spent his life in this city, where he eventually passed away in 1629. In 1598-99, Cootwijck embarked on a journey to the East and recorded detailed descriptions of the places he visited. His travels took him across Europe to Italy, from where he sailed from Venice to Crete and Cyprus via the Adriatic and Mediterranean Seas, eventually landing in Jaffa. He explored Palestine and Syria, spending three months in Aleppo and visiting Antioch as well. Upon returning to Europe in 1619, he published his travelogue, Itinerarium Hierosolymitanum et Syriacum, in Latin in Antwerp. The book was translated into Dutch and printed in 1620.
Johan van Cootwijck was a well-educated and keenly observant writer. His work reflects his deep knowledge of Greek and Latin literature and history. His accounts are enriched with references to medieval authors and classical sources such as Homer, Horace, Pliny, Dionysius of Halicarnassus, Polybius, Ptolemy, Pythagoras, Strabo, and others.
According to the scholar Titus Tobler, Cootwijck’s writing is clear and reliable, offering numerous new and valuable insights. His book is a testament to the meticulous work of a perceptive, learned, and diligent man. Cootwijck’s descriptions of the countries he visited are noted for their accuracy, and he is often praised for his keen eye and comprehensive observations. He was the first to document the inscriptions on the walls and tombstones of Jerusalem, many of which have since been lost. His book features over 50 engravings, including maps, drawings, and illustrations of Eastern cities and holy sites.
In the sixth chapter of the second book of his work, Cootwijck provides a detailed account of the Christian communities in the East, including the Maronites, Greeks, Syrians, Jacobites, Nestorians, Armenians, Copts, Ethiopians, and, notably, the Georgians. He also mentions the Georgians in his descriptions of the Holy Sepulchre and the Monastery of the Cross. Until recently, we only had fragments of his work from Michel Tamarati’s book L'église géorgienne des origines jusqu'À nos jours, published in French in 1910, which includes excerpts from Cootwijck’s writings. These Latin excerpts were translated into Georgian in 1995 when Tamarati’s book was republished. Unfortunately, the excerpts in Tamarati’s book, and consequently the Georgian translation, are incomplete and disjointed, with several important sections missing. Omitted passages include the description of Georgia’s historical geography and location, a highly favorable characterization of the Georgian people, accounts of the cult of St. George and military banners, the matrimonial ties between the rulers of Persia and Georgia, Georgian headdresses and hairstyles, the languages they spoke, and Cootwijck’s visit to the Monastery of the Cross. To address these omissions and clarify the misunderstandings surrounding the Dutch traveler, we now present a full translation of the original text.სტატია იბეჭდება შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის ფინანსური მხარდაჭერი
Zoroastrianism and “The Martyrdom of Eustathius of Mtskheta” by an unknown author
Full text link“The Martyrdom of Eustathius of Mtskheta” is the second oldest work
in Georgian literature after “The Martyrdom of Shushanik” by Iakob Tsurtaveli
(it should also be noted that there are different opinions about the
dating of Georgian hagiographic works. Among them, some scientists
share the opinion regarding the new dating of “The Martyrdom of Kolael
Children”; about the antiquity of the stories depicting different eras included in “Life of Kartli”, including parts of “Pharnavaziani” and “Life of
Nino”, etc.). The political, social, religious and cultural aspects of the 6th
century Kartli are conveyed in the work. During the scientific study of the
text, several important key issues were identified, about which there are
differences of opinion (I. Javakhishvili, A. Harnack, K. Kekelidze, M. Andronikashvili,
I. Assmann and H. Strom, Sh. Nutsubidze, T. Chkonia, B. Kilanava,
S. Sigua, L. Menabde, E. Gabidzashvili, M. Chkhartishvili, Metreveli, G.
Kuchukhidze, etc.). “The Martyrdom of Eustathius of Mtskheta”, as one of
the earliest hagiographical works, on the initiative of Ivane Javakhishvili,
arouses interest in German scientific circles. In 1901, the text translated
by Ivane Javakhishvili was published in German, edited by Adolf Harnack.
“The Martyrdom of Eustathius of Mtskheta” by an unknown author
reveals the important influences of Mazdaism. In particular, the Mazdian
funeral ritual is found in the work. In the paper, we will talk about the
connection of Zoroastrianism, as the next stage of Mazdaism, in connection
with “The Martyrdom of Eustathius of Mtskheta”
Classroom observation results from MTSS
Full text linkInclusive Education in Georgia – Achievements, Challenges and Perspectives - 2024
Joint Conference of Ivane Javakhishvili Tbilisi State University and Batumi Shota Rustaveli State UniversityIn recent years, the Ministry of Education, Science, and Youth of Georgia has implemented reforms to increase accessibility to inclusive education, but high-quality teaching tailored to diverse student needs remains a challenge. Teachers face obstacles in addressing students' learning, behavioral, and social-emotional difficulties, and existing resources are insufficient to ensure high-quality education for all students.
To address this gap, USAID Basic Education Program has been piloting the Multi-Layer Support System (MTSS) in 15 public primary schools starting in September 2022. MTSS includes three tiers of integrated academic, social-emotional, and behavioral support. Tier 1 involves school wide programming to meet the needs of all students. Tier 2 provides small-group interventions and targeted support for at-risk students. Tier 3 offers intensive, individualized interventions for students not responding to Tier 2.
During the 2022 – 2023 and 2023 - 2024 academic years, MTSS Tier 1 has been implemented in the pilot schools. The special program was developed combining guidelines for MTSS at the primary level and for students' social and emotional development. Based on this program and teachers’ professional standards, a teacher observation tool was created. This tool evaluates classroom practices in four sections: 1) Creating connections with children, 2) Promoting social-emotional competencies, 3) Organizing lessons, and 4) Teaching and assessment.
Each section contains 5-8 indicators, with observers marking "yes" or "no" to denote whether a teacher meets the criteria. Definitions accompany each indicator to ensure accurate and objective observations. Data is collected through a special application, Tangerine: Coach, allowing centralized analysis.
Scores for each indicator represent the proportion of affirmative observations, calculated as the ratio of "yes" responses to the total responses. Education specialists from Ilia State University conducted observations using this observation tool, involving 346 teachers from the 15 pilot schools.
The research revealed several findings: 1) Promotion of social-emotional competencies scored lower compared to other sections; 2) Grades 3 and 4 recorded higher scores in all areas compared to grades 1-2 and 5-6, with Grade 5 scoring the lowest in all sections; 3) The lowest scores were found in assessing students with special needs
The Georgian Term “Jvari” (Cross) in the Languages of the Caucasus Onomastic and Linguocultural Aspects
Full text linkThe report analyzes the Georgian term “jvari” (cross) in the lexicon of
the endogenous and exogenous languages of the Caucasus, as a loan
from the Georgian language, which has found wide distribution in the
onomastics of the languages of the Caucasus. The term “jvari” from Georgian (for example, from Dvaluri Georgian) has acquired a wider meaning
in Ossetian, it contains several semes; According to V. Miller, Ossetian
ʒuar-i (< Old Georg. ǯuar-i ) is sometimes an old chapel or church, which
over time became a pagan place, sometimes - a mountain cavern, wood,
tree, stone, but the Christian church had a special glory, its uins (the
most famous Dzuaris are Rekom and Mikaligabrita in the valley of the
Tsei-Don River. “ʒuar-i ” standing on Tatar-Tup mountain on the border
of Ossetia-Kabardo, as well as a stone church with residential cells,
named “švidi ʒuar-i ” in the Aul at Galiati cemetery...
The term “jvari” has been introduced from Georgian into all languages
of the Caucasus (in Circassian - ǯor, Kabard. zor/ žor , Balq. zor ,
Abkhaz. (in the language of the Apsua) aʒar-ǯuar , Ingush - ʒxarg and
others). The term “jvari” in the named languages acquires several basic
meanings, creates semantic fields; the starting point for all differentiated
meanings is the dominant meaning “cross”. The widespread distribution
of the term in one way or another is connected with the spread and functioning
of the Christian religion in the North Caucasus. The report analyzes
the extralinguistic and linguocultural aspects of the term “cross”
along with the linguistic aspects; the onomastic material related to the
term “jvari” is analyzed, which shows the principles of naming and the
characteristics of these principles, which motivated this or that complex,
composite names related to “jvari”, for example, in Mtskheta), Yusʒuari
(the name of a church in the village of Galiat, Ossetia), the fortress of
cecxlisǯuar-i (is at Jvari Pass), ǯuartxel-i (Jvari Pass), Lasharisǯvar-i
(top.), Davitsǯvari (top.), ǯvarpatiosa-i (church in Telovani Village),
Vashliǯvari (top.)... ǯvarismama (church in old Tbilisi), cxraǯvar-i
(church on the border of Imereti and Racha, near the Nakerala Pass),
ǯvarisʒal-i (in Guria, associated with it are representations of a flame
that sits on a tree after coming down from the sky, and also refers to an
outstanding man) alenǯixa ǯvar-i , Mamkoda ǯvar-i, Xorga-ǯvar-i (top.
Top village in Guria), Tavvakiǯvar-i (nearby, at the end of Vakisǯvari
village, where there is a church of the Exaltation of the Cross –ǯvarta -
maγleba ).
Cross - “a symbol of the Christian cult” (Explanatory dictionary of the
Georgian language, VIII: 1580), ǯuari “this is a stake for the death of dead
men” (Saba 1993: 464), ǯvari (Mgr.) “cross” (Kipshidze 1914: 412); Abkhazian a-ǯar “cross” comes from the forms ǯar (Svan.) “cross” (Topuria
2000: 889); P. Uslar points out that the word in Abkhazian is borrowed
from Georgian; A-ǯarsax˜a “face of the cross” (Janashia 1954: 447);
Abkhazian composite (both parts) entered from Georgian (Lomtatidze
1999: 25). cf. ǯvarsaxe (Mgr.) “cross-section” (Kobalia 2010: 738); the cross
is included in Abazian: ǯar “cross” (Abrl 1967: 210), in Adyg. it is a mule, in
Kabard. it is in the form of a žor ( Shagirov 1989: 139).
In composite toponyms, a logical-conceptual connection must be
established between the bases: when one of the bases of a complex toponym
is an actual physical-geographical object, the second base must
correspond to it materially and in terms of content, but there is rarely a
case when the mutual agreement (conceptual agreement) of the bases is
violated, for example, Madi-ǯvar-i, Vaš liǯvari.. . This should indicate
that these and similar illogical toponyms have experienced significant
changes and that it becomes difficult to restore their original form, or to
determine the causes of illogicality.ნაშრომი მომზადებულია შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის მიერ დაფინანსებული ივ. ჯავახიშვილის სახ. თბილისის სახელმწიფო უნივერსიტეტის პროექტის „ქართული მატერიალური და სულიერი კულტურა ჩრდილოეთ კავკასიაში“ ფარგლებშ
XVIII - XIX საუკუნეების უცხოელ ავტორთა ცნობები იბერიის შესახებ
Full text linkReferences made by foreign authors during the 18th and 19th centuries provide insights into the nomenclature of Georgia and its various regions. The opinions expressed by these travelers and scientists exhibit a range of perspectives. While some identify "Iberia" with Kartli, others associate it with Imereti or the entirety of Georgia. Although these historical accounts lack comprehensive details, each author attempts to contribute to the understanding of Iberia's history and to introduce the reader to it. Noteworthy interpretations are presented by Jacob Reineggs, Johann Adam Bergk, Georg August von Breitenbauch, Alexandre Dumas, Charles-Paulus Bélanger, Marjory Wardrop and other authors.Despite the limited number of references, it is evident that foreign authors of the 18th - 19th centuries held diverse opinions regarding the nomenclature and origins of Georgia and its regions. Their interpretations often involved connecting ancient accounts with contemporary circumstances, subjecting some to critical evaluation.
XVIII - XIX საუკუნეების უცხოელ ავტორთა - მოგზაურთა და მეცნიერთა - ნაშრომებში არაერთი ცნობა გვხვდება ზოგადად საქართველოს და ქვეყნის ამა თუ იმ მხარის სახელწოდების შესახებ. მრავალფეროვანია მათი მოსაზრებები: ზოგისთვის „იბერია“ - ქართლია, სხვებისთვის - იმერეთი ან მთლიანი საქართველოს აღმნიშვნელი სახელი. მათ არ მოყავთ ყოვლისმომცველი და ამომწურავი ინფორმაცია იბერიის შესახებ, მაგრამ თითოეულ ავტორს აქვს მცდელობა შეავსოს არსებული სიცარიელე ამ საკითხზე და მკითხველს გააცნოს საქართველოს წარმოშობის და მისი სახელწოდებების ისტორია. საინტერესო ვერსიებს გვთავაზობენ - იაკობ რაინეგსი, იოჰან ადამ ბერგკი, გეორგ აუგუსტ ფონ ბრაიტენბაუხი, ალექსანდრ დიუმა, შარლ-პაულუს ბელანჟე, მარჯორი უორდროპი და სხვა ავტორები.მოყვანილი მცირე რაოდენობის ცნობების საფუძველზეც კი შეგვიძლია დავასკვნათ, რომ XVIII - XIX საუკუნეების უცხოელ ავტორებს ჰქონდათ განსხვავებული მოსაზრებები საქართველოს და მისი ამა თუ იმ მხარის სახელწოდების და წარმოშობის შესახებ. ხშირად ისინი ანტიკურ ავტორთა ცნობებს თანამედროვე ვითარებას უკავშირებდნენ და ზოგ მათგანს კრიტიკულადაც აფასებდნენ
The Issue of Syncretization in Eastern Philosophical- Religious Doctrines
Full text linkWhile researching political, socio-economic, cultural or other issues,
it is very important to take into account the ideological aspect, as it has
always been directly related to the ongoing life processes in the country.
In the presented work, attention is focused on philosophical-religious
doctrines that emerged in the Asian region and their relations. As India
and China were the centers of an ancient civilizations of the region, it
was in their territories that the most important ideological doctrines of
world importance were formed, such as Buddhism, Hinduism, Confucianism,
Taoism, etc. Their study over the centuries clearly shows that
each of them was characterized by migration and settlement from one
country to neighboring territories, coexistence and dialogue between
each other in a parallel mode, as well as paying respect to each other’s
deities, mixing some rituals. In such cases, on the basis of a certain
consensus, syncretization processes took place between the religious
doctrines that entered a particular country from the outside and local
beliefs. However, the opposite events are recorded, when, as a result of a
conflict between religions, one of them retreated, disappeared or
completely merged with a more powerful religious system.
To illustrate the processes of religious syncretization in the study
region, first of all, the example of Buddhism is worth mentioning. It is a
paradox that in its homeland - India, Hinduism has narrowed down Buddhism
so much that among the religions spread in the country, it has the
most modest niche. However, this did not exclude individual facts of
syncretization between them. Instead, Buddhism has achieved great success beyond the borders of India not only as an ideology, but also as
a spreading segment of various branches of culture. After entering China
in the first century AD, it faced certain obstacles from Confucianism and
Taoism in the initial stage, but later, on the basis of consensus it gained
powerful leverage. China was covered with Buddhist temples and
pagodas, Buddhist holidays began to be celebrated, many temples were
simultaneously dedicated to Buddhist, Taoist and Hindu deities, some of
which were included in the pantheon of gods of different faiths. Similar
events took place in Korea, Japan and other Asian countries, where individual
segments of local and imported religious doctrines, pantheon of
gods, customs, architectural styles of iconic buildings and other elements
were being syncretized
«A Thousand and One Nights» and Georgian Folk Tales (One tale)
No full textეძღვნება პროფესორ თინათინ მარგველაშვილის ხსოვნას (1924 – 2006) / Dedicated to Memory of Prof. Tinatin Margvelashvili (1924 – 2006)The cultural and historical trajectory of Georgia has long been intertwined with both Western and Eastern civilisations, particularly during the periods of Persian and Arab dominance. This dynamic interplay is evident in various aspects of Georgian folklore, which shares significant thematic and narrative similarities with folk tales from other cultures, most notably the Arabic One Thousand and One Nights and the Persian Tuti-Nama (~Parrot Tale~).
In this study, Dalila Bedianidze examines one specific tale from the One Thousand and One Nights, namely "The Story of Flying Horse,~ alongside a Georgian magical tale, "The Ruler's Son and the Wooden Horse.~ The analysis focuses on identifying and exploring the parallels and divergences between these two narratives. Both tales derive from a common international narrative classified under ATU575 ("The Wings of the King") in the Aarne-Thompson-Uther tale type index. This shared narrative thread manifests in common characters and motifs, which underscores the cross-cultural exchange that influenced Georgian folklore.
Additionally, certain episodes within the Georgian folk tale resonate with elements found in other Georgian magical tales such as "The Emperor with Forty Sons," "The Lame Buffalo,~ and ~Iadon and the Nightingale,~ among others. These intersections suggest that Georgian folk tales emerged and evolved during a time when European interest in Eastern cultures was particularly pronounced. The similarities with the Persian Tuti-- Nama further support this connection, indicating a period when Georgian narratives were shaped by prolonged exposure to Persian and Arabic cultural influences. Georgia’s historical experience with Persianization and Arabism left an indelible mark on its folklore, resulting in the incorporation of characters, motifs, and story structures from Persian- Arabic fairy tales into Georgian narratives.
A crucial aspect of both the Arabic and Georgian tales under examination is the depiction of the hero's journey, where the prince uses a wooden horse to pursue and ultimately marry a princess. In the Arabic tale, there is a profound psychological dimension illustrated through the evolving emotional states of the characters, particularly the king's daughter’s illness and her subsequent healing by the prince. In contrast, the Georgian narrative emphasizes the prince’s emotional journey, culminating in a poignant moment of reflection when he encounters an image representing his destiny. The primary characters in both tales exhibit striking similarities: the king, his son, the wooden horse (crafted by a royal carpenter in the Georgian version and by a Persian master in the Arabic narrative), another ruler, and his daughter – whom the hero ultimately marries after abducting her using the wooden horse. In both stories, the prince embarks on his journey aboard the wooden horse to explore the world: in the Arabic tale, he arrives at a tower in the city of Sana, while in the Georgian tale, he begins his journey from an old man’s abode before reaching the tower where the princess resides.
Significantly, the symbolic element of the tower appears as a common setting in both Arabic and Georgian tales, yet the inclusion of a nun is unique to the Georgian version.
Another notable difference lies in the fate of the wooden horse: in the Arabic tale, it is broken by the ruler once its purpose has been fulfilled, whereas, in the Georgian tale, the horse is consumed by flames as the prince crosses a river, with fire taken from giants.
The differing materials used to construct the horse – wood and ivory in the Arabic tale, and simply wood in the Georgian narrative – further highlight cultural distinctions. The settings of these narratives also vary. In One Thousand and One Nights, the tale unfolds across multiple locations, including the city of Sana and the Kingdom of Rum, representing parts of the Arab world. In contrast, the Georgian tale is set in Georgia, though the specific location remains ambiguous. In both tales, the ruler's son is portrayed as an only child, and the motif of a woman's portrait, which connects these narratives with Tuti-Nama, plays a pivotal role in both stories.
In conclusion, the comparative analysis of these two tales reveals deep intercultural exchanges and mutual influences, reflecting the broader socio-historical context in which Georgian folklore evolved. This interplay between Persian-Arabic and Georgian storytelling traditions not only illustrates the convergence of different cultures but also highlights the unique adaptations that have given Georgian folk narratives their distinctive national identity
Hagiographical Literature in Arabic
No full textIn Christian Arabic literature, as well as in the religious writings of
other peoples, translations of biblical texts and hagiographical works
were created first of all. This is natural, since the mentioned material
was needed for worship.
In the Arabic tradition we find practically all the types of hagiographic
collections that were common in the East. In this case, we are particularly
interested in the Melkite Menologion and the Synaxaria, coming
out of the Greek Orthodox circle. The first of them fully contains the martyrdoms or lives of the saints. A classic example of such a collection is
the work created by Simeon the Metaphrast. It contains revised, embellished
redaction texts, most of which have been translated into Arabic.
As for the Synaxaria, there is relatively brief information about each saint.
As an example, we can mention the Synaxarion of Constantinople.
Most of the texts included in it have been translated into Arabic.
We should also pay attention to the Typicons, which contain information
about the saints whose day it is. In the Orthodox tradition, there
are several such collections in circulation, on the one hand, of the Great
Church, and, on the other, of the monastic needs – Monastery of Stoudios
and Monastery of Mar Sabas. We have all this material in the Arabic
language almost completely. References reflected in the mentioned liturgical
books are based on hagiographical literary documents.
In the early period, the main centers of hagiographic writings were
Palestine, Egypt and Syria. The merits of those who were martyred for
Christianity were described, as well as the life and activities of the monks
who settled in the desert. Arabic-speaking Christians showed great interest
in the collections created during that period, and also got acquainted
with the works of Palladius, Theodet of Cyrus and Cyril of Scythopolis,
where there is extensive information on the activities of Palestinian
monks.
In the 7th-9th centuries, compared to the first centuries of Christianity,
fewer hagiographic works were written, although some innovations
still appear against the background of this relative scarcity. The most important
of these is the development of the cult of neo-martyrs, that is,
new martyrs. These were people who had been executed by the hands of
Muslims. Naturally, these writings attracted special attention of Arabicspeaking
Christians. For this circle of readers, who fell within the framework
of the Islamic empire and had to defend their faith every day, the
martyrs punished by the Muslims were an ideal example for Christianity.
On the other hand, neo-martyrs are also those who sacrificed themselves
to the persecution organized by iconoclasts. Among these saints
there were many Greeks. There were frequent cases when the iconophile
Greeks turned away from Byzantium and took refuge in the East. At that
time, the literature created about the neo-martyrs also spread unhindered
in Eastern Christianity, moreover, it seems that some writings did not
even exist in the Greek language. As an example, we can name the Martyrdom of Romanus the Neo-martyr. Romanus was Greek and was executed
by the hands of Saracens, although the writing clearly shows how
hostile the iconoclast Greeks, who were captured with him by the Arabs
in the Baghdad prison, were towards him. Today, the work has survived
only in the Georgian language. It is apparently translated from Arabic, although
the original Arabic text is lost.
As far as the Greek tradition is concerned, Romanus New is not even
mentioned in the calendars. From this it is clear that in some cases the
martyrdoms of certain saints were described only in the Arabic language.
Also, Georgian translations, which in fact carry the function of the original,
gain special importance. It is significant that in the 8th-10th centuries
Georgians often translated hagiographic works from the Arabic language,
even when parallel Greek texts, i.e. originals, were known. It is clear
from this that already at that time, at the earliest stage of the development
of Christian Arabic literature, this writing was considered highly
prestigious. Georgians paid special attention to hagiographic texts in
Arabic.
The well-known German scholar, Georg Graf, who has a fundamental
monograph on Christian Arabic literature, notes with regard to hagiographic
monuments that the Arabic language preserves narratives about
the saints of all denominations of Christianity. First, there are the so called
“Saints of the world”, which all churches refer to, secondly, there are
texts in Arabic about Greek Orthodox, Syriac Melkites, Syriac or Coptic
Monophysites, Nestorians. It is possible that there were data about Georgian
saints in Arabic, the point is that close relations between Arabicspeaking
Christians and Georgians were established in the Sinai-Palestine
area in the 8th-10th centuries. It was there that translations from Arabic
were completed, and the technical cooperation between Arabic-speaking
Christians and Georgians is also clearly visible. Later, in the 17th
century, Patriarch Makarius of Antioch, even before he traveled to Georgia,
in his calendars mentions and provides information about Georgian
saints. These saints are Nino the Illuminator, the Thirteen Assyrian Fathers,
Euthymius and George of Mount Athos. Perhaps, these Georgian saints
were mentioned in Arabic calendars even before that.
The reflection of the traditions of different denominations led to a
remarkable abundance of hagiographic texts in Arabic (translations from
Greek, Syriac, Coptic, as well as original works)
Ivane Javakhishvili Tbilisi State University, Institute of Georgian History Proceedings XX
No full texthttp://geohistory.humanities.tsu.ge
https://geohistory.humanities.tsu.ge/ge/procedings/83-shromebi/179-shromebi-20.htmlშინაარსი
CONTENTS
Natia Phiphia, Omar Dzadzamia – Comfort Food in Ancient Colchis
მარიკა მშვილდაძე – მზის კულტის გავრცელების საკითხისათვის გვიან ანტიკური პერიოდის იბერია-კოლხეთში
Marika Mshvildadze – Towards the Issue of the Spread of the Sun Cult in Iberia and Colchis in Late Antiquity (Summary)
ნესტან სულავა –„შვიდის“ სიმბოლური მნიშვნელობის შესახებ უძველეს კულტურულ სივრცესა და ძველ ქართულ მწერლობაში
Nestan Sulava – About the Symbolic Meaning of “Seven” in the Ancient Cultural Space and Ancient Georgian Writing (Summary)
ნინო სილაგაძე – ქუმის წმ. გიორგის ეკლესია
Nino Silagadze – St. Georgeʼs Church of Qumi (Summary)
მამუკა წურწუმია – რიშელიე, ლა-როშელი... დაქართული სახელმწიფო დროშა
Mamuka Tsurtsumia – Richelieu, La Rochelle... and the Georgian State Flag (Summary)
აკაკი ჩიქობავა – გლეხი ქართულ საისტორიო საბუთებსა და სამართლის ძეგლებში (პირველადი დაკვირვების შედეგები)
Akaki Chikobava – Peasants in Georgian Historical and Legal Documents (The Results of the Initial Observation) (Summary)
ემილ ავდალიანი – ქართული სამეფოების საგარეო ვაჭრობა და ქართველი ვაჭრები XV-XVIII საუკუნეებში
Emil Avdaliani – Georgian Merchants and Commercial Ties of the Georgian Kingdoms in XV-XVIII Centuries (Summary)
აპოლონ თაბუაშვილი – ერეკლე II-ისა და გარსევან ჭავჭავაძის საიდუმლო მიმოწერის შესახებ
Apolon Tabuashvili – About Secret Correspondence Between Erekle II And Garsevan Chavchavadze (Summary)
ხვთისო მამისიმედიშვილი – საგმირო-საისტორიო სიმღერა „ხევსურები გორის ბრძოლაში“
Khvtiso Mamisimedishvili – Heroic-Historical Song “Khevsurians in the Battle of Gori” (Summary)
მაია შაორშაძე – XVIII საუკუნის სამთავნელ ეპისკოპოსთა ქრონოლოგიური რიგი
Maia Shaorshadze – Chronological Sequence of Samtavisi Bishops in 18th Century (Summary)
ზაზა აბაშიძე, ვლადიმერ კეკელია – რამდენიმე დოკუმენტი იოანე ბატონიშვილის კოლექციიდან
Zaza Abashidze, Vladimer Kekeklia – Several Documents from the Collection of Prince Ioane Bagrationi (Summary)
ალექსანდრე ბოშიშვილი – „უზაფხულო წელიწადი“ ევროპაში – გერმანიიდან კავკასიაში ხალხის გადმოსახლების ერთ-ერთი მიზეზი
Aleksandre Boshishvili – “Year without a Summer“ – One of the Probable Reasons for the Emigration of People from Germany to the Caucasus (Summary)
გიორგი სოსიაშვილი – გენერალ-ლეიტენანტ ილია მაქარაშვილის ჩანაწერები სვანეთის 1875-1876 წლების აჯანყების შესახებ
Giorgi Sosiashvili – Notes of Lieutenant-General Ilia Makarashvili About the 1875-1876 Svaneti Uprising (Summary)
ნათია მირიანაშვილი, არჩილ კოხრეიძე – ლორეს ნეიტრალური ზონა
Natia Mirianashvili, Archil Kokhreidze – Lore Neutral Zone (Summary)
დიმიტრი შველიძე – სოციალისტ-ფედერალისტთა პარტიის საბჭოთა რუსული ეპილოგი – „თვითლიკვიდაცია“ (1921-1923)
Dimitri Shvelidze – Soviet Russian Epilogue of the Socialist-Federalist Party – “Self-Liquidation” (1921-1923) (Summary)
თენგიზ სიმაშვილი – საბჭოთა რეპრესიები თელავის და სიღნაღის მაზრების სოფლებში 1924 წლის სექტემბერში (საარქივო მასალების მიხედვით)
Tengiz Simashvili – Soviet Repressions in the Villages of Telavi and Signagi Districts in September 1924 (Based on Archival Materials) (Summary)
მიხეილ ბახტაძე – საქართველოს სოციალ-დემოკრატიული პარტიის მიმართვა ევროპელი კოლეგებისადმი 1926 წელს
Mikheil Bakhtadze – Address of Social-Democratic Party of Georgia to its European Colleagues in 1926 (Summary)
Георгий Рамазашвили – Эксгумационные работы при сносе Всехсвятского кладбища на Северо-Западе Москвы осенью 1981 года (методический, научный и этический аспекты) и предпосылки уничтожения не исследованного археологического памятника
Georgiy Ramazashvili – Exhumation Process During the Demolition of the Parish Cemetery of the All Saints Church in the North-West Part of Moscow in the Autumn of 1981 (Methodical, Scientific and Ethical Aspects) and Preconditions of the Annihilation of this yet non-Studied Archaeological Site (Summary)
ეკა კვირკველია – ქართული პალიმფსესტების კვლევის ისტორია: წარსული და აწმყო
Eka Kvirkvelia – The History of Georgian Palimpsest Research: Past And Present (Summary)
გიორგი ქართველიშვილი – „გლობალური ჩინეთი“ და მისი გავლენა საქართველოს 2022-2030 წლების განვითარების სტრატეგიაზე
Giorgi Kartvelishvili – “Global China” and Its Impact on the 2022-2030 Development Strategy of Georgia (Summary)
საერთაშორისო პრეზენტაცია
International Conferences
Tedo Dundua, Emil Avdaliani – Georgia es una vía de paso cómoda para el petróleo asiático hacia la industria europea
Tedo Dundua – Georgia’s Fully Convertible Currencies
Tedo Dundua, Emil Avdaliani – Euro-Asian Transit and Georgian Finances
Николай Джавахишвили – У истоков грузино-литовских межгосударственных взаимоотношений (1494 г.)
Sergei Tambi – “Blue-eyed Estonia Welcomes Black-eyed Georgia” (on the Days of Culture of Estonian SSR in Georgian SSR in 1971)
Leri Tavadze – Towards New National Identity of Georgia
International Scientific Conference “Georgia and European Integration: Past, Present, Future” December 22, 2023. Report by Leri Tavadze (TSU) and Tedo Dundua (TSU)
Congress of the Roman Frontier Studies/Limes Congress XXVI. September 8-14, 2024. Batumi, Georgia. Report by Natia Phiphia (TSU) and Tedo Dundua (TSU)
რეცენზია
მიხეილ ქართველიშვილი – ქართული ისლამმცოდნეობის საინტერესო შენაძენი (ხათუნა ბაინდურაშვილი. ისლამი თბილისში (VIII-XVIII სს.). თბ. 2023)
იუბილე
ნიკო ჯავახიშვილი – ნოდარ შოშიაშვილის გახსენებ