daibeWda Sps „printjeo~-Si
Tbilisi 2022
Ivane Javakhishvili
Tbilisi State University
CHRONOS
Journal of the
Ivane Javakhishvili Institute of History and Ethnology
3
Tbilisi
2022
ivane javaxiSvilis saxelobis
Tbilisis saxelmwifo universiteti
ქ რ ო ნოსი
ivane javaxiSvilis saxelobis
istoriisa da eTnologiis institutis Jurnali
3
Tbilisi
2022
ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis ivane
javaxiSvilis saxelobis istoriisa da eTnologiis institutis yovelwliuri,
mravalprofiliani, referirebadi samecniero Jurnali `qronosi~ aqveynebs
istoriis, eTnologiis, fizikuri anTropologiis, arqeologiisa da xelovnebis istoriis dargebSi Sesrulebul originalur naSromebs, romlebic
exeba saqarTvelosa da masTan dakavSirebul samyaros, rac xels Seuwyobs
qarTvelologiis problematikis da regionis istoriis ukeT gaazrebas.
The Chronos is a peer-reviewed annual interdisciplinary scientific journal of Javakhishvili
Institute of History and Ethnology at Ivane Javakhishvili Tbilisi State University. The journal
publishes original works on history, ethnology, physical anthropology, archaeology and art
history related to Georgia and the surrounding world; this will contribute to a better understanding
of the problems of Kartvelology and the history of the region.
Jurnalis redaqcia pasuxs ar agebs warmodgenili foto-masalis saavtoro
uflebebze. avtori valdebulia Tavad moipovos maTi gamoqveynebis ufleba.
The editors of the journal are not responsible for copyright of the presented photographic
materials. The authors are obliged to obtain permission for reproducing them.
Jurnali daibeWda Sps “printjeo”-Si
ISSN 2667-9477
977-2667-9-4700-4
© ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti, 2022.
saredaqcio kolegia
liana biTaZe (ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti), daviT
gagoSiZe (saqarTvelos erovnuli muzeumi), Salva gloveli (korneli kekeliZis
saxelobis saqarTvelos xelnawerTa erovnuli centri), vaxtang goilaZe (ivane
javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis
saxelobis istoriisa da eTnologiis instituti), mariam didebuliZe (giorgi CubinaSvilis saxelobis qarTuli xelovnebis istoriisa da ZeglTa dacvis erovnuli kvleviTi centri), valerian vaSakiZe (ivane javaxiSvilis saxelobis Tbilisis
saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti), aleqsandre TvaraZe, mT. redaqtori (ivane javaxiSvilis saxelobis
Tbilisis saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da
eTnologiis instituti), erik Tuno (ratgersi, niu-jersis saxelmwifo universiteti, aSS), qevin TuiTi (monrealis universiteti, kanada), hubertus f. iani (kembrijis universiteti, gaerTianebuli samefo, didi britaneTi), xaTuna ioseliani
(ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti), hirotake maeda (tokios metropoliten universiteti, iaponia), salome melaZe (ivane javaxiSvilis
saxelobis Tbilisis saxelmwifo universiteti), nino mindaZe (ivane javaxiSvilis
saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti), daviT mindoraSvili (oTar lorTqifaniZis
saxelobis arqeologiuri kvlevebis instituti, saqarTvelos erovnuli muzeumi), goderZi narimaniSvili (saqarTvelos erovnuli muzeumi), anegret plontke-liuningi (ienis fridrix Sileris universiteti, germania), stiven rapi (sem
hiustonis saxelmwifo universiteti, aSS), giorgi qavTaraZe (ivane javaxiSvilis
saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis saxelobis istoriisa da eTnologiis instituti), xaTuna qoqraSvili (saqarTvelos universiteti), daviT yolbaia (varSavis universiteti, poloneTi), naTia jalabaZe (ivane
javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis ivane javaxiSvilis
saxelobis istoriisa da eTnologiis instituti).
Editorial Board
Liana Bitadze (Ivane Javakhishvili Institute of History and Ethnology of Ivane Javakhishvili
Tbilisi State University), Davit Gagoshidze (Georgian National Museum), Shalva Gloveli (Korneli
Kekelidze Georgian National Centre of Manuscripts), Vakhtang Goiladze (Ivane Javakhishvili
Institute of History and Ethnology of Ivane Javakhishvili Tbilisi State University), Mariam
Didebulidze (The George Chubinashvili National Research Centre for Georgian Art History and
Heritage Preservation), Valerian Vashakidze (Ivane Javakhishvili Institute of History and Ethnology
of Ivane Javakhishvili Tbilisi State University), Aleksandre Tvaradze, Editor-in-Chief (Ivane
Javakhishvili Institute of History and Ethnology of Ivane Javakhishvili Tbilisi State University), Erik
Thunø (Rutgers, The State University of New Jersey, USA), Kevin Tuite (Université de Montréal,
Canada), Hubertus F. Jahn (University of Cambridge, United Kingdom), Khatuna Ioseliani (Ivane
Javakhishvili Institute of History and Ethnology of Ivane Javakhishvili Tbilisi State University),
Hirotake Maeda (Tokyo Metropolitan University, Japan), Salome Meladze (Ivane Javakhishvili
Tbilisi State University), Nino Mindadze (Ivane Javakhishvili Institute of History and Ethnology
of Ivane Javakhishvili Tbilisi State University), Davit Mindorashvili (Otar Lordkipanidze Institute
of Archaeological Research, Georgian National Museum), Goderdzi Narimanishvili (Georgian
National Museum), Annegret Plontke-Lüning (Friedrich-Schiller-Universität Jena, Germany),
Stephen Rapp (Sam Houston State University, USA), Giorgi Kavtaradze (Ivane Javakhishvili
Institute of History and Ethnology of Ivane Javakhishvili Tbilisi State University), Khatuna
Kokrashvili (The University of Georgia), David Kolbaia (University of Warsaw, Poland), Natia
Jalabadze (Ivane Javakhishvili Institute of History and Ethnology of Ivane Javakhishvili Tbilisi
State University).
sarCevi
istoria
jeims beili
axali Tvalsazrisi orbelTa ajanyebis
daTariRebis da mniSvnelobis Sesaxeb ................................................... 12
evangelos dovasi
murvan yrus istoriuli saxis warmoqmnaSi
marvan ibn muhamadis rolis
axleburi SefasebisaTvis ........................................................................ 24
valerian vaSakiZe
„sazRvris“ cneba klasikuri da momdevno
xanis berZnulenovan teqstebSi.............................................................. 36
jon leiTem-sfrinqli
Ralati da suvereniteti Sua saukuneebis kavkasiaSi .......................... 50
paolo picolo, andrea kartni
erovnuli identobisa da istoriuli
cnobierebis Zieba metaistoriul movlenebSi:
didgoris, Cudis tbis da kosovos brZolebis
gavlena koleqtiur mexsierebaze da politikur qmedebaze ............... 64
irakli faRava
saxalifos administraciuli erTeulis –
– `Tbilisis saamiros~ daarseba ara-naratiuli
wyaroebis mixedviT (adreul-arabuli monetebi
da lapidaruli warwerebi saqarTvelodan) .......................................... 86
dali CitunaSvili
ninos jvris istoriis svinaqsaruli
sakiTxavi da misTvis darTuli jvris
mogzaurobis qronologia .................................................................... 132
mamuka wurwumia
daviT IV da nikifore II foka:
samxedro-politikuri portretebi ..................................................... 145
6
eTnologia
lavrenti janiaSvili, naTia jalabaZe
tradiciis cneba qarTul
kulturul konteqstSi......................................................................... 174
fizikuri anTropologia
liana biTaZe, elguja laWyepiani
travmebis sixSire da tipebi xevsureTSi:
ganviTarebuli da gviani Sua saukuneebis
ganaTxari masalis mixedviT ................................................................. 189
arqeologia
qeTevan diRmelaSvili
samefo rangis samarxebi mcxeTidan samefo
gansasvenebelTa problematikis WrilSi ............................................. 216
daviT mindoraSvili
erTi epizodi xixanis cixis istoriidan ............................................. 230
goderZi narimaniSvili
naqalaqari Zalisa (masalebi saqarTvelo –
– iranis urTierTobisTvis ax.w. III-IV saukuneebSi) ........................... 241
xelovnebis istoria
kiti maCabeli
damkveTTa reprezentacia adreqristianul
qvajvaraTa reliefur dekorSi ........................................................... 268
7
erga Sneursoni
qarTuli eklesiis galerea
RvTis saxlis karibWe marTalTaTvis (nawili I) ................................. 292
publikacia
zaza sxirtlaZe, julia beniZe
ucnobi masalebi garejis mravalmTis
wm. ioane naTlismcemlis monastrisa da misi
siZveleebis Sesaxeb polievqtos karbelaSvilis
pirad arqivSi ......................................................................................... 327
gaxseneba
naTela vaCnaZe
dro da adamianebi ................................................................................. 352
wignis ganxilva
nugzar papuaSvili
monografia saqarTvelo-ruseTis
politikur da saeklesio urTierTobaTa
istoriaze – PhiliPP Ammon, Georgien zwischen
Eigenstaatlichkeit und russischer Okkupation.
Die Wurzeln des Konfliktes vom 18. Jh. bis 1924,
Frankfurt am Main: Vittorio Klostermann, 2020. ....................................................371
8
CONTENTS
HISTORY
James Baillie
The Dating and Significance of the Orbeli Rebellion:
A Reassessment..........................................................................................................12
Evangelos Ntovas
Revaluating the Role of Marwān b. Muhammad
in the Creation of Murvan Qru...................................................................................24
Valerian Vashakidze
The Concept of the Border in the Greek Texts
of the Classical and Subsequent Period .....................................................................36
John Latham-Sprinkle
Treason and Sovereignty in the Medieval Caucasus .................................................50
Paolo Pizzolo and Andrea Carteny
Tracing National Identity and Historical Consciousness
through Metahistorical Events: The Impact of the
Battles of Didgori, Lake Peipus, and Kosovo Polje on
Collective Memory and Political Action....................................................................64
Irakli Paghava
Founding the “Tiflīs Emirate”, Administrative
Unit of the Caliphate, According to Non-Narrative
Sources (Early Arab Coins and Lapidary
Inscriptions from Georgia) .........................................................................................86
Dali Chitunashvili
A Synaxarion Lesson of the History of
St. Nino’s Cross and the Chronology
of the Journey of the Cross .....................................................................................132
Mamuka Tsurtsumia
David IV and Nikephoros Phokas............................................................................145
9
Ethnology
Lavrenti Janiashvili, Natia Jalabadze
The Concept of Tradition in the Georgian Cultural Context ...................................174
Physical Anthropology
Liana Bitadze, Elguja Latchkepiani
Frequency and Types of Traumas in Khevsureti according
to the Fossil Material of the High and Late Middle Ages ........................................189
Archaeology
Ketevan Digmelashvili
The Royal Tombs from Mtskheta,
Problems of Locating Kings’ Graves .......................................................................216
David Mindorashvili
One Episode from the History of Khikhani Fortress ...............................................230
Goderdzi Narimanishvili
Dzalisa Settlement (Materials for the Study of
Georgian-Iranian Relations in the 3rd-4th Centuries AD)..........................................241
Art History
Kitty Machabeli
Commissioners’ Representation in the Relief
Decoration of Georgian Early Christian Stone Crosses ...........................................268
Erga Shneurson
Georgian Church Porches
The Gate to the House of God for the Righteous (Part I) ........................................292
10
Publication
Zaza Skhirtladze, Julia Benidze
Unknown Materials on the Gareja Monastery of
St. John the Baptist and its Antiquities in the
Personal Archive of Polievktos Karbelashvili .........................................................327
Memory
Natela Vachnadze
Time and People.......................................................................................................352
Book Review
Nugzar Papuashvili
Review of the Monograph on the History of
Political and Church Relations between Georgia
and Russia – PhiliPP Ammon, Georgien zwischen
Eigenstaatlichkeit und russischer Okkupation.
Die Wurzeln des Konfliktes vom 18. Jh. bis 1924,
Frankfurt am Main: Vittorio Klostermann, 2020 .....................................................371
11
istoria - HISTORY
James Baillie
The Dating and Significance of the Orbeli Rebellion:
A Reassessment
The rebellion of the Orbelis – as it has become known – is a pivotal point in the history
of 12th century Georgia, one that significantly reshaped the entire uppermost echelon of
society across the Bagrationid polity. Giorgi III’s success in defeating the rebels gave
him a brief window of exceptionally high freedom of action as a monarch, one in which
he ensured the succession of his daughter Tamar as well as appointing a number of important officials of his choosing to replace defeated rebels. The loss of the Orbeli family
in particular from the upper ranks of the Georgian court created space for previously
less prominent families to take their place, with the greatest long-term beneficiaries
being the Mkhargrdzeli (or, as they are referred to in Armenia, Zakarid) family.
The date of the Orbeli rebellion is largely considered to be a settled matter in
scholarship on Georgian history: both the Armenian tradition (Vardan Areweltsi and
Stepannos Orbelian) and the Georgian tradition (the Chronicle of Giorgi Lasha and His
Time) place it in the year 1177, which is far more corroboration than most dating tends
to get for the 12th century.1 There are, however, some issues with this dating that may
call it into question, which are examined later in this paper.
The detail of the rebellion matters for how we understand it not only as an event
in its own right but as an expression of the factions and tensions that underpinned it.
Historiographically, Georgian scholars have tended to treat the Orbelis as representative of a class tension of sorts between the interests of the landed nobility and the interests of the Bagrationid monarchy and state. In this view, Georgian monarchs tended to
prefer centralising power and control in order to extend their material and military capacity, whereas the nobility preferred to retain a weaker monarchy in order to maximise
their own power at its expense, in a zero-sum mechanism. Rebellions are an important
point for assessing this interpretation, both because they show the conditions under
Vardan Arewelts’i, Compilation of History, p. 76; Stepannos Orbelian, History of the State of Sisakan;
Met’reveli, Jones (eds.), Kartlis Tskhovreba, p. 202 (Hereafter, KT for brevity).
1
12
which elites were prepared to directly challenge reigning monarchs, and because they
may reveal factional connections and allegiances that would not have been recorded or
seen as worthy of note in more ordinary times.
Background to the Rebellion
To properly examine the significance of the Orbeli rebellion, we should first consider
the full course of events as they appear in our various materials. The root of the tensions
expressed in the 1170s go back at least to the crisis of the mid-1150s in which, with
some variants, the elder son of Demet’re I ascended the throne as David V for a period
of just a few months before dying unexpectedly. One of David’s few known acts as
ruler is that he had given the coveted role of amirsp’asalar to Tirkash, a noble whose
father had rebelled against Demet’re and been executed.1 Tirkash himself had, after a
period serving the Shah-Armen rulers of Khlat and raiding Georgia, been imprisoned.2
Rumours that David was murdered by the Orbelis who coveted the position of amirsp’asalar survive in some of the Armenian traditions, and certainly other supporters
of David V are known to have fled Georgia after his death, indicating that there was a
significant factional split.3
Whatever the circumstances of David’s death, his death left not only the role of
amirsp’asalar but also his son Demna in the hands of the Orbelis. Whether one sees
them noble guardians loyal to his memory (as Stepannos Orbelian portrays them) or
cynical murderers maximising their subsequent advantage (as we might expect from
Vardan Arewelts’i’s text), the Orbelis were clearly some of the most important nobles
at Giorgi III’s court thereafter. As a Georgio-Armenian family, their significance may
partly have been derived from their ability to maintain links to Gregorian Armenian as
well as Orthodox Georgian subjects of the Bagrationids, with a seat of power at Lori on
the marchlands south of Kartli. It is notable in this regard that the Mkhargrdzeli family,
who held a similar range of roles after the 1170s and particularly from the 1190s onwards, similarly had both Georgian and Armenian links. Stepannos Orbelian’s portrayal notes the dual Georgian and Armenian naming traditions of the Orbeli family, though
he ultimately also provides a semi-legendary origin in which the Orbelis are treated as
ultimately being the descendants of Chinese nobles who fled many centuries earlier.4
It is difficult to tell whether long-running tensions formed between the Orbelis
and Giorgi III through the 1160s, or whether the crisis was more isolated to the 1170s.
1
2
3
4
Vardan Arewelts'i, Compilation of History, p. 74.
Ibid., p. 71.
Mkhitar Gosh, The Aghuanian Chronicle, p. 8.
Stepannos Orbelian, History of the State of Sisakan, pp. 193-197.
13
Our sources tend to hint at tension: the Georgian chronicles have Ivane holding back
Giorgi, both literally and metaphorically, in his war against Eldiguz, and Stepannos Orbelian explicitly mentions distrust between the two men.1 These, however, are vignettes
of human interaction, not more concrete maneuverings or actions. All of our material
on this period post-dates the 1170s in its writing, and thus tends to see the preceding period in the light of what followed it, with few concrete discussions of events that would
definitively show a growing crisis. As such, we cannot reasonably determine whether
visions of tension in the chronicle portrayals of the 1160s reflect the contemporary or
the post-1170s picture.
This brings us to the 1170s. The conventional reading of the narratives says that
the Orbelis, likely hoping to install Demna as a more pliant ruler, rose up in 1177. As
mentioned above, Georgian scholars have tended to see this as part of a wider tension
between the Georgian state and monarchy on the one hand and the senior nobility on
the other. Therefore, the assumption is often given that Demna was a simple figurehead
at most, and that the Orbelis sought to effectively impose their own rule upon Georgia.2
Certainly it is true that the Orbelis themselves have greater prominence in our source
material – but given that all of our material is either from the Georgian victors for
whom de-emphasising Demna was important, or from Armenian writers for whom the
Georgio-Armenian Orbelis were a more interesting topic than a failed Georgian throne
claimant, this should be considered unsurprising.
The rebels’ initial attempt to capture Giorgi III at a place called Saxate failed:
he fled to Tbilisi. Appointing the Kipchak general Kubasar as his new amirsp’asalar,
Giorgi managed to wait the plotters and their army out and bring certain rebels, especially the Armenian general Sargis Mkhargrdzeli, over to his side. The balance of
power thus tilted, Giorgi was able to counterattack, with his forces besieging Lori and
with his allies the Grigolisdzes defeating the rebel eristavi in Kakheti. As Ivane Orbeli
failed to secure rapid support from the Eldiguzids, eventually Demna was scared into
surrendering himself personally by sneaking out of the castle. The Orbelis surrendered,
and some time shortly thereafter were executed or blinded. There is, however, a major
problem with the reading conventionally given for the Orbeli rebellion – namely that
the conventional dating is inconsistent with other statements made in our sources. To
these we can now turn.
1
2
Ibid., p. 198; KT, p. 233.
Met’reveli, The Golden Age, p. 124.
14
The Dating of the Rebellion
Whilst kartvelologists have almost unanimously endorsed the 1177 dating of the rebellion, there has been some discussion on the issues around it previously.1 The first
particular chronological issue is around Liparit’ Orbeli’s flight to Persia. Stepannos
Orbelian and the unnamed Georgian chronicler of the History and Eulogy of Monarchs
both have Liparit’ fleeing to Persia during the Orbeli rebellion, and specifically to the
court of Atabeg Eldiguz, one of the most powerful regional potentates near to Georgia
in Giorgi’s reign.2 We know, however, that Eldiguz was dead by 1177. The Islamic
sources make this very clear: the typically accepted year of his death among scholars
of the Seljuks, as used recently by Başan and attested by Persian and Arabic chronicles,
is 1175.3 Ibn al-Athir puts Eldiguz’ death even earlier, in 1173.4 This problem has been
visited before by scholars, in particular by Minorsky, whose proposal was simply that
Liparit’ must have in fact fled much earlier in the 1170s.5
This, however, cannot pass with as little comment as it is given in conventional
treatments. The implication of this assessment is that there was almost half a decade
between the eristavi of Kartli – the governor of the central province in Georgia, the
brother of the amirsp’asalar, and thus one of the most senior figures in the realm – fleeing to the court of Giorgi’s greatest regional rival, and the rebellion led by his brother.
This implies a scenario in which the middle of the 1170s was dominated by a cold war
situation where the rift between the Orbelis and Giorgi was so obvious that one of the
most senior officials in the realm had been forced into exile, but neither side was willing to force the issue. We get no sense of this period existing in any of our chronicle
materials: both the Georgian and Orbelian sources quite clearly discuss Liparit’ fleeing
as if it was part of the general course of events of the war, possibly after the conflict had
turned against the Orbelian side.
The second chronological issue, and this is one that Minorsky does not consider,
is the age of Demna. The prince, handed over to the Orbelis upon his father’s death,
must therefore have been born by 1155 and was probably born in 1154 or 1155 given
Stepannos Orbelian’s presentation of him as a babe in arms at the time. By 1177, then,
we should expect him to have been around 22 years of age. Stepannos Orbelian’s discussion of the causes of the rebellion, though, very explicitly presents Demna reaching
javaxiSvili, Txzulebani Tormet tomad, Vol. II, p. 329; Lordkipanidze, Georgia in the 11th12 Centuries, pp. 132-133; Rayfield, Edge of Empires: A History of Georgia, pp. 103-105.
2
Stepannos Orbelian, History of the State of Sisakan, p. 199; KT, p. 236.
3
Başan, The Great Seljuqs, p. 139; The History of the Seljuq State (Akhbār al-dawla al-saljūqiyya), pp.
111-112; The History of the Seljuq Turks from The Jāmi' ai-Tawārīkh, p. 150.
4
The Chronicle of Ibn al-Athir for the Crusading Period, p. 211.
5
Minorsky, ‘Caucasica II’, pp. 875-877.
1
th
15
his majority as being a primary cause of the rebellion breaking out at this point.1 Twenty-two is far older than seems to have generally been treated as the age of majority in
this period: for example, Giorgi Lasha, born in 1191, is generally thought to have been
co-crowned in 1207 or 1210, thus aged 16 or 19. On the other hand, a date three or four
years earlier than 1177 would have Demna’s rebellion at around the age of eighteen
which might be a more plausible time.
This is not the only explanation that has been raised for the timing of the rebellion: the contemporary sources note, though do not explicitly cite as a reason, the
fact of Ivane Orbeli being passed over as a potential ruler for Ani after its capture in
the early 1170s (the second time that the city had been captured by the Georgians in
Giorgi’s reign). This, too, however, occurred decidedly before 1177 according to our
material, in the first half of the decade, so it cannot have been an immediate trigger for
an 1177 rebellion.
An alternative chronology that fits with our statements in the sources can be
outlined. Ivane cannot have rebelled before Giorgi’s second capture of Ani, as just
noted: this was in 1174 according to Vardan Arewelts’i. If the chronicles are correct
in presenting Liparit’s flight to Eldiguz as being coterminous with the rebellion, then
the rebellion cannot have happened after Eldiguz’ death in 1175. This would suggest
a window of 1173-5, and most likely 1174, as being the year of the rebellion. This, in
turn, fits far better with our other piece of difficult evidence, around the age of Demna:
if he was born in around 1155, then 1173 would have been the year he turned eighteen,
a much more plausible coming-of-age trigger that might have forced the issue of his
potential rights and inheritance to the forefront.
The largest problem faced by this alternative chronology is the obvious one of,
this being the case, where the widely agreed upon date of 1177 fits into the picture. It
is difficult to tell how independent our reporting of this date is between sources, and
this would be a useful piece of analysis for a future scholar: certainly it is quite possible
that Stepannos Orbelian had access to both the Georgian Chronicles and Vardan Arewelts’i’s text when writing his own later account, so we should not assume that these
dates are a simple matter of independent sources corroborating one another. The core
problem of where 1177 fits into the mixture, however, is a genuine issue for a re-dating
of the rebellion: the most plausible explanation to fit the thesis comes from Vardan
Arewelts’i’s text, which places its 1177 dating after discussing not only the rebellion
but also the purge and execution of the Orbelis.2 It may, therefore, be the case that if the
main body of the rebellion did not happen in 1177 but instead in 1173-4, but the dating
1
2
Stepannos Orbelian, History of the State of Sisakan, p. 198.
Vardan Arewelts'i, Compilation of History, p. 76.
16
of 1177, rather than being any sort of error, correctly identifies the point at which the
defeated and imprisoned Orbelis were executed.
Georgian monarchs did not consistently execute their opponents, and there is no
need to assume that the executions happened immediately after the rebellion: for example, Demet’re only imprisoned Ivan Abuletisdze’s son Tirkash for his raids against
Georgia, as we noted earlier.1 It is also not clear that his execution of Tirkash’s father
came immediately after the plot against him in circa 1130: the Chronicle of Giorgi Lasha dates the execution to the twentieth year of Demet’re’s reign, which would be 1145,
fifteen years after the attempted rebellion.2 Tamar is explicitly noted for her forgiveness
to enemies, and certainly exiled or forgave rebel elites more often than she had people
maimed or executed, but we should not necessarily expect that the converse norm was
one of complete purging, and forcing opponents into exile as a routine matter was not
an absolute innovation on Tamar’s part.3 This gives some potential credence to the idea
that there may have been a time delay between the rebellions and the execution of the
key rebels. The trigger for Giorgi to undertake such a purge may have been his strategy
to ensure that the route to the throne was clear for Tamar, whose coming of age and
co-coronation in the later part of the decade could then go ahead with the faction that
had supported Demna permanently silenced.
There are reasonable objections to be made to the above alternative chronology:
it is a theory rather than a certainty, as the attested 1177 date in multiple sources still has
a strong prima facie case. This alternative reading does, however, resolve the outstanding issues of Demna’s age at the time of the rebellion, and the chronicles’ presentation
of Liparit’s flight to Eldiguz being during the rebellion itself: additionally, it provides
a possible alternative origin for the 1177 date and suggests how it may relate to an
1173-1174 date for the rebellion conflict itself. There are a number of consequences
both of this dating discussion and of the rebellion’s wider impact which we should now
consider.
Outcomes and Implications
After the Orbeli rebellion, a number of important shifts happened in the elite social-political structure of Georgia, all of which were made possible by the rebellion. Firstly, a
number of new appointments were made, some of which represented the long-term elevation of families to the uppermost echelons of Georgian political society (the Mkhar1
Ibid., p. 74.
2 KT, p. 202.
3
KT, pp. 262-263.
17
grdzeli clan and the Grigolisdzes of Hereti in particular). As noted above, the Mkhargrdzelis formed something of an analogue to the Orbelis, as a fellow Armeno-Georgian noble family. The Grigolisdzes, who became eristavis of Hereti and replaced the
K’olonk’elisdze family, seem likely to have been local Heretian aznauris. Other appointments included Kubasar’s term as amirsp’asalar, a post in which he served until
early in Tamar’s sole reign.
The alignment between the ethnic or regional identities of these people and the
roles they were appointed to is notable and needs explanation. Selection of ‘weaker’
external groups who are consequently more reliant on monarchs for their position has
been theorised, but is hard to fully corroborate: given the reputation of the Kipchaks
under David IV as likely to rebel, making one of their number the amirsp’asalar is unlikely to have been seen as a way to get a dependent, low-risk subordinate.1 If Giorgi
III was keen to reduce the power of elites, too, it would have made sense to push hard
for Hereti not to go to a family with the deep roots in the area that the Grigolisdzes possessed. This pattern of appointments, in short, makes little sense if interpreted through
the lens of a Georgian state keen to maximise its own power at the expense of that of
the senior nobility.
What best links all of these cases, instead, is an issue of connectivity. We know
that for some formal functions, such as raising troops, and likely more so for informal
control, Georgian monarchs relied upon a distributed system in which they called upon
their senior nobility who in turn called upon local notables, nobles, and generals.2 It
was, therefore, likely a necessity for these functions that. The need to have a highly
promoted family with Armenian roots and links may thus have been a necessity given
the importance of Armenian lands and peoples in Bagrationid territories – and eristavial
families needed an effective set of local connections to fulfil their necessary functions
in the Georgian hierarchy.
After this issue of appointments, the second and perhaps greater key outcome
was at the royal level: the rebellion allowed Giorgi to effectively (and brutally) remove
Demna from the potential line of succession, clearing the way for Tamar to be the obvious heir apparent.
Here, though, we must return to the chronology: for this is why it is not simply a
trivial question of historical timings. If we take the conventional view – that the rebellion was in 1177 and Liparit’s flight far earlier – then a number of conclusions should
follow. It implies that Giorgi’s plans for Tamar’s accession were the most likely trigger
point for the rebellion, as argued by Nikolaishvili.3 Conversely, Ivane Orbeli’s failure
1
2
3
KT, pp. 189-190.
KT, p. 249.
Nikolaishvili, Byzantium and the Georgian World c. 900-1210, pp. 175-176.
18
to become ruler of Ani and Demna’s own coming of age could not have been as significantly important if three to four years were allowed to elapse between these events
and the rebellion itself. This would imply that concerns strictly related to the prospect
of Tamar’s succession – most obviously, her femininity – are more likely to have been
important concerns for the rebels.
Conversely, the 1174 dating reverses many of these assumptions. It lets us follow Stepannos Orbelian’s testimony in assuming that Demna’s coming of age, not that
of Tamar, was the primary trigger for rebellion, and it brings Ivane’s failure at Ani far
closer to the date of the rebellion, making those features potentially more key to our
explanation. Centring Demna more as a trigger point may suggest that elite concerns
were more focused on the relative initial strength of his claim at the time of his majority, rather than just seizing on his cause some years later when the prospect of Tamar
as ruler came more sharply into focus. All Bagrationids in the twelfth century played
heavily on dynastic connection for legitimacy, hence the practice of co-coronation and
the heavy use of familial linkages in art containing monarchs.1 Demna’s claim may in
fact have been the opposite of the conventional reading of puppet rulership – an attempt
to ensure a ruler with a clearer dynastic legitimacy than Giorgi, and thereby best ensure
the continued stability of a system in which the Orbelis were well established players.
Rather than seeing Demna as necessarily a simple puppet figure, as many scholars have done, these strands together could suggest perhaps a more complex relationship between Demna and the Orbelis than has often been hypothesised. Rather than
trying to be simple powers behind the throne or generally weaken the monarchy, the
Orbelis may have been most keen to clear their specific “lane” and gain a freer hand in
operations in Armenia, much as the Mkhargrdzelis later succeeded in doing. An 1174
date increases the chance that the Orbelis’ failures or frustrations in Ani may have
played a significant role. Demna’s cause, too, might have been seen as having more advantages simply from a stability perspective. There was no especially good reason for
anyone to assume that Demna would in the long term be a weaker ruler than Giorgi and
then Tamar, and if anything the opposite assumption might have been made – he had a
clearly stronger patrilineal claim to the throne and, as a man, could have maintained a
more traditional style of military leadership.
The outcome of the rebellion does not, in short, neatly fit with the conventional
reading where the Orbelis were representative of a general tendency towards conflict
between the monarchy and powerful nobility. Instead of generic ideas of noble-royal power struggle, we should consider the individual ‘lanes’ or loci of power around
which power contests might occur. Many aspects of power that shaped such contests
1
KT, p. 201; Eastmond, Royal Renewal in Georgia: The Case of Queen Tamar, pp. 289-291.
19
were probably inarticulate in nature, involving personal connectivity or regional links
or aspects of personal identity, rather than being strictly articulated functions of state
office-holding.
Conclusions
The primary conclusion from the analysis presented here is that the dating of 1177 given in the chronicle materials for the Orbeli rebellion should, contrary to most current
readings, not be treated as an unassailable matter of historical fact. If we reimagine our
chronicle evidence without the presence of this particular date, historians would very
likely conclude from the contextual evidence that the rebellion took place in 1174.
Whilst the 1177 date is well attested and we cannot come to a final conclusion on this
matter, the 1174 reading should still be taken seriously as a separate option. The multiple testimonies of Liparit’s flight taking place during the rebellion, and Stepannos
Orbelian’s suggestion of Demna’s coming of age as the rebellion’s trigger point, should
not be ignored or dismissed out of hand. Furthermore, there are alternative possibilities for the introduction and memorialisation of the 1177 date that do not necessarily
preclude the majority of the rebellion’s military action having occurred earlier in the
decade.
This reinterpretation changes a number of variables in how we should see the
matter of succession and what we might consider the most important factors in motivating elites to join or oppose it. The suggestion made by Stepannos Orbelian that it
was Demna’s majority that triggered the rebellion makes more sense if the rebellion
was earlier in the 1170s, and may suggest a preference for Demna’s greater legitimacy
as a stabilising option being more important, rather than the rebellion being essentially
reactive to Giorgi III proposing to crown his daughter.
The wider prosopographical context of the rebellion, too, should let us reconsider some of its impacts on the power structures of Georgia. Contrary to conventional
assessments that have focused on the concept of an ongoing power struggle between
elites and the monarchy, the turnover of leaders around the Orbeli rebellion does not
suggest that it was primarily focused on installing pliant loyalists who would be more
easily controlled by Giorgi III: instead, the key pattern is one of connections to particular local areas, elite constituencies or ethnic groups, which suggests the importance of
such connectivity to the workings of the Bagrationid polity.
In the broad sweep of High Medieval Georgian history, the Orbeli rebellion is
one of the best recorded points of conflict within the upper echelons of Caucasus society. Whilst the rebellion only represents a single data point, by looking at both the detail
20
of the events and the nature of the participants – as regards their gender, dynastic backgrounds, and their social and regional links – we can get a sense of the high importance
of those elements and how they interacted with articulated office-holding, which can
in turn provide an insight into alternative ways of looking at the power balances within
Georgian elites in this period and thereby create openings for further reassessments of
this critical period of Georgia’s history.
Bibliography
Primary sources
Met’reveli, Jones (eds.), Kartlis Tskhovreba – Met’reveli R., and Jones St. (eds.),
Kartlis Tskhovreba, trans. Gamq’relidze D., Abashidze M., and Chant’uria A., Tbilisi,
2013.
Mkhitar Gosh, The Aghuanian Chronicle – Mkhitar Gosh, trans. Bedrosian R., The
Aghuanian Chronicle, Long Branch, 2007.
Stepannos Orbelian, History of the State of Sisakan – Stepannos Orbelian, trans.
Bedrosian R., History of the State of Sisakan, Long Branch, 2015.
The History of the Seljuq State (Akhbār al-dawla al-saljūqiyya) – Bosworth C. E.
(trans.), The History of the Seljuq State: A translation with commentary of the Akhbār
al-dawla al-saljūqiyya, Abingdon, 2011.
The History of the Seljuq Turks from The Jāmi' ai-Tawārīkh – Luther K. A. (trans.),
The History of the Seljuq Turks from The Jāmi' ai-Tawārīkh, Richmond, 2001.
The Chronicle of Ibn al-Athir for the Crusading Period – Ibn al-Athir, trans. Richards
D. S., The Chronicle of Ibn al-Athir for the Crusading Period, Vol. 2, Aldershot, 2006.
Vardan Arewelts'i, Compilation of History – Vardan Arewelts'i, trans. Bedrosian R.,
Vardan Arewelts'i’s Compilation of History, Long Branch, 2007.
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Başan, The Great Seljuqs – Başan A., The Great Seljuqs: A History, Abingdon, 2010.
Eastmond, Royal Renewal in Georgia: The Case of Queen Tamar – Eastmond A.,
Royal Renewal in Georgia: The Case of Queen Tamar, in Magdalino P. (Ed.), “New
Constantines: the Rhythm of Imperial Renewal in Byzantium, 4th-13th Centuries”, Aldershot, 1994, pp. 283-293.
javaxiSvili, Txzulebani Tormet tomad, t. II _ javaxiSvili i., Txzulebani Tormet tomad, t. II, Tbilisi, 1983.
21
Lordkipanidze, Georgia in the 11th-12th Centuries – Lordkipanidze M., Georgia in the
11th-12th Centuries, Tbilisi, 1987.
Met’reveli, The Golden Age – Met’reveli R., The Golden Age, Tbilisi, 2010.
Minorsky, ‘Caucasica II’ – Minorsky V., ‘Caucasica II’, in BSO[A]S, 13, No. 4,
1951, pp. 868-877.
Nikolaishvili, Byzantium and the Georgian World c. 900-1210 – Nikolaishvili S.,
Byzantium and the Georgian World c. 900-1210: Ideology of Kingship and Rhetoric in
the Byzantine Periphery, PhD Thesis, Central European University, 2019.
Rayfield, Edge of Empires: A History of Georgia – Rayfield D., Edge of Empires: A
History of Georgia, London, 2012.
jeims beili
axali Tvalsazrisi orbelTa ajanyebis
daTariRebis da mniSvnelobis Sesaxeb
reziume
statiaSi axleburad aris Sefasebuli matianeSi daculi cnoba XII saukunis bolos momxdari orbelebis ajanyebis TariRisa da mniSvnelobis
Sesaxeb, rodesac orbelebis cnobili gvari warumateblad cdilobda
daecva sakuTar biZasTan, giorgi III-Tan dapirispirebuli ufliswuli
demnas pretenziebi saqarTvelos taxtze. matianeebSi ajanyebis TariRad
Cveulebriv 1177 welia aRiarebuli, magram es ar Seesabameba qarTul
da somxur wyaroebSi damowmebul zogierT cnobas, maT Soris ajanyebis
monawileTa asakisa da gardacvalebis drois Sesaxeb. am cnobebis ganxilvis safuZvelze, ajanyebis dasaSveb alternatiul savaraudo TariRad statiaSi SemoTavazulia 1174 weli.
naSromSi aseve saubaria, Tu ra mniSvneloba aqvs daTariRebas
ajanyebisa da misi mizezebis gagebisTvis. TariRiT ganisazRvreba, rom
es ajanyeba an savaraudod dakavSirebuli iyo demnas srulwlovanebasTan, an is iyo reaqcia giorgi III-is survilze, rodesac is Tamaris memkvidred aRiarebas apirebda. ajanyebasTan mimarTebaSi qarTvel
didebulTa Sexedulebebisa da dajgufebaTa damokidebulebis interpretacia SesaZlebelia nawilobriv moxerxdes ajanyebulTa brZolis
22
mizezTa axsnis safuZvelze. Tu demna iyo ajanyebis mniSvnelovani mizezi, maSin metad savaraudoa, rom ajanyebas memkvidreobis mamis xaziT momdinareobis ideologiam Seuwyo xeli; amaze pirdapir SeiZleba
miuTiTebdes is faqti, rom orbelebi 1170-iani wlebis dasawyisSi ver
gaxdnen anis mmarTvelebi. piriqiT, Tu ajanyeba Tamaris memkvidred
gamocxadebisTvis safrTxes warmoadgenda – am SemTxvevaSi albaT
ufro metad unda vivaraudoT ajanyebisTvis ukve damkvidrebuli da
gviani TariRi – maSin, meamboxeebis Sexedulebebis CamoyalibebaSi
mniSvnelovani roli Tamaris sqess unda eTamaSa.
rogorc XII saukunis transkavkasiis elitaruli sazogadoebis
erT-erTi yvelaze TvalsaCino da kargad dokumentirebuli gardatexa,
orbelTa ajanyeba gadamwyvetia CvenTvis im socialuri kavSirebisa
da ideologiebis gasagebad, romlebic safuZvlad edo bagrationTa
politikas. zogadad, iTvleba, rom ajanyebis Sedegad giorgi III-is mefobis bolo periodi gamoirCeva mis mier Tanamdebobebze daniSnuli
uaRresad erTguli pirebis simravliT. am statiaSi mocemuli analizi
warmoadgens alternatiul gagebas, romelSic movlenebis axsnisas upiratesoba eniWeba daniSnul pirTa socialuri kavSirebis mniSvnelobas.
movlenebis TariRebis zemoxsenebul detalur analizTan da Sedegad
miRebul ajanyebis savaraudo mizezTebTan dakavSirebiT, SegviZlia gamovTqvaT axali varaudi orbelebis ajanyebis da mis safuZvelSi arsebuli socialuri kavSirebis Sesaxeb. amas emyareboda saqarTveloSi
dava xelisuflebisaTvis XII saukunis bolos.
23
Evangelos Ntovas
Revaluating the Role of Marwān b. Muḥammad
in the Creation of Murvan Qru
In Georgian sources, Murvan Qru is considered the commander, responsible for the
Arab occupation of the country.1 The most important of these sources, Pseudo-Juansher
(ca. 800), identifies Murvan Qru with Marwān b. Muḥammad, governor of the northern
district of the Caliphate from 732/735 to 744.2 It is common among scholars to regard
Pseudo-Juansher’s information about the conquest as a multitude of events, depicting
various campaigns integrated as one.3 As a result, many scholars propose that Murvan
Qru is a construction of various generals, active in the broader area of the Caucasus.
The most prevailing opinion is that Murvan Qru is a compilation of Muḥammad b.
Marwān and Marwān b. Muḥammad.4 Others suggest that he was inspired by Maslama
b. Abd al-Malik, Abd al ‘Aziz b. Hatim b. an-Nu‘man al-Bahili or even just Muḥammad b. Marwān.5
Regardless of Murvan Qru’s identity, researchers agree that Marwān b. Muḥammad’s Georgian Campaign was the main source of inspiration behind the creation of
Murvan Qru’s story.6 They also argue that the former’s campaign was the most decisive
Arab military operation in Georgian territory to that date. As a result, every campaign
preceding this was abbreviated and presented as sections of Marwān b. Muḥammad’s
operation in Pseudo-Juansher’s text.
In this paper, we try re-examining the sources to reconsider the above-presented
theses about Marwān b. Muḥammad’s Georgian Campaign and its impact on Georgian
Juansher Juansheriani, The Life of Vakht’ang Gorgasali, p. 111. Hereinafter: Pseudo-Juansher.
Pseudo-Juansher, p. 111: “Murvan the Deaf approached Kartli. He was an Agarian amir and a son of
Mohammed’s tribe, who had been sent to Kartli by Eshim [Hisham] the al-mu’menin of Baghdad, who
was son of Abdal-Melik of Baghdad of the same tribe”. For his appointment in the Caucasus, see Khalīfa
b. Khayyāṭ, Khalifa ibn Khayyat’s History, p. 230. Also see Blankinship, The End of the Jihad State, pp.
170-171.
3
E.g. Martin-Hisard, La domination byzantine, p. 152.
4
E.g., see Toumanoff, Studies in Christian Caucasian History, p. 351; Rapp, Studies in Medieval Georgian Historiography, pp. 384-385; Vacca, Non-Muslim Provinces under Early Islam, p. 153.
5
For the identification with Maslama b. Abd al-Malik, see sanaZe, beraZe, VIII saukunis I naxevris
qarTlisa da egrisis politikuri istoriidan [Sanadze, Beradze, On the Political History of
Kartli and Egrisi in the First Half of the 8th Century], gv. 70-81, with Abd al Aziz, see Ciqovani, yru
baRdadelis vinaobis Sesaxeb [Chikovani, About The Deaf from Bagdadi], gv.132-137, and for
Muḥammad b. Marwān, see abramiSvili, stefanoz mamfalis freskuli warwera [Abramishvili, Mural Inscription of Stepanoz Mampal], gv. 27-31.
6
See e.g., Bíró, Marwan ibn Muhammad’s Georgian Campaign, pp. 295-296.
1
2
24
historiography. We propose that this campaign did not actually take place and instead is
a fictitious creation of Georgian historiography, operating as a medium of propaganda
in domestic affairs.
To begin with the critical examination of this operation, it is necessary to analyze
the campaign in Pseudo-Juansher’s text.1 According to the historian, the campaign was
destructive for both Kartli and Egrisi. When Murvan Qru entered Georgian lands, he
demolished all the cities and fortresses in Kartli, while hunting the noblemen escaping
in Egrisi.2 There, he captured crucial administrative centers, such as Tsikhe-goji and
Apsilian Tskhumi.3 His campaign ended in the fortress of Anakopia, where Kartvelians defeated the weakened by dysentery Arab forces. Finally, while returning to the
Caliphate Murvan Qru’s army was decimated, since his forces drowned because of the
overflowing rivers of western Georgia.4 Chosroids Mihr and Archil are in the spotlight
of this story since they are depicted as the leaders of the resistance against Murvan
Qru.5 It must be noted that this text has been used by later narrative sources, regarding
Murvan Qru’s campaign.6
However, Arabic sources provide a different view of the Arab operations in the
Caucasus during Marwān b. Muḥammad’s governorship than the Georgian one. According to these sources, Marwān b. Muḥammad’s campaigns targeted Khazars and
the tribes in Dagestan and not Georgia. Both, Khalīfa b. Khayyāṭ and al-Ṭabarī date
Marwān’s first campaigns in the Caucasus at 735/117.7 These campaigns were a twoprong attack against three fortresses under Alan dominion and Tumanshah in the Eastern Caucasus.8 Next year, the Arab general operated against Wartanis in the Eastern
Caucasus, while in 737/119 Marwān campaigned against the Khazars.9 Arab historians
write that with this operation, Marwān b. Muḥammad managed to occupy Khazar cities
For the writer and the dating of the text see Rapp, Studies in Medieval Georgian Historiography, pp.
197-242 and especially pp. 235-242.
2
Pseudo-Juansher, p. 111.
3
Pseudo-Juansher, p. 111.
4
Pseudo-Juansher, pp. 111-112.
5
Pseudo-Juansher, pp. 111-112.
6
This Arab General is the adversary in the Martyrdom of Saints David and Constantine, an eleventh-century hagiographic text. According to this, the two brothers formed the first line of defence against Murvan
Qru and were eventually executed, because they refused to accept Islam. According to Sanadze and Arakhamia, the original text was composed regarding events of the sixth century, which was proceeded and
edited to simulate the political situation of the eighth century. For more details, see sanaZe, araxamia, VI
s. istoriuli qronika [Sanadze, Arakhamia, The VI Century Historic Chronicle], gv. 110-120. For
its ideological implications, see Martin-Hisard, Les Arabes en Géorgie occidentale, pp. 113-119.
7
We should not that we will follow a double-dating system in the AD and Hijri years in the present study.
8
Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, pp. 233-234, al-Ṭabarī, The History of al-Ṭabarī, p.
111.
9
For 736/118, see Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, pp. 234-235.
1
25
such as Balanjar, Samandar, and al-Bayda while subjugating the Khagan.1 After these
events, he attacked the semi-autonomous tribes of Southeastern Caucasus, allies of the
Khagan, targeting their subjugation.2
The comparative analysis of the sources leads us to reject at all that Marwān b.
Muḥammad campaigned against Georgia during the years 735-740/117-122. This is
highlighted by the cautious analysis of the following aspects: a) the area of the conflicts,
b) the timing of the campaigns and c) the recognition of Arab authority in Georgia.
A) According to the Arabic sources, confronting the Khazars was Marwān b.
Muḥammad’s major operational target. Since the beginning of the 720s, the Caliphate
tried to consolidate its presence in the broad area and especially in the passes to North
Caucasus.3 At the time of Marwān b. Muḥammad, the Caliphate aimed to prevail against
the Khaganate and establish peace along the Northern border.4 After causing a severe
blow to the Khaganate, Arabs turned to the tribes in the eastern Caucasus to subjugate
and then pacify the region. This prioritization is confirmed by numismatics. According
to Schindel, numismatic evidence proves that the city-fortress of Derbent flourished
during Marwān b. Muḥammad’s governorship in the Umayyad North.5 This can relate
to the city’s strategic importance during Marwān’s struggle against the Khazars. It is
evident that Marwān b. Muḥammad focused on the regions of conflict with his interest
limited to the eastern Caucasus and not Georgia. As a result, Murvan Qru’s campaign
could not occur during Marwān b. Muḥammad’s excursions against the Khazars.
B) It is of grave importance to determine the campaign’s time frame.6 As shown
above, during 735-739/117-121 Marwān b. Muḥammad focused his efforts on the eastern Caucasus, a fact that proves that in this period he could not operate against Georgia.
This led Tavadze to propose that the first Arab attacks against Georgia took place in
739/121 with an escalation in 740/122, after the campaigns in Dagestan.7 We must look
closer to the duration of Marwān b. Muḥammad’s campaigns in Dagestan. According
1
Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, p. 235, Balādhūri, The origins of the Islamic state,
pp. 325-327.
2
For Marwān b. Muḥammad’s campaign in Eastern Caucasus, especially in modern-day South Dagestan, see Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, pp. 239-240; al-Ṭabarī, The History of alṬabarī, p. 167; Ya‘qūbī, The Works of Ibn Wāḍiḥ al-Yaʿqūbī, p. 1036; Семёнов, Хронология и маршруты
арабских походов, стр. 78-90.
3
For an overview of the aims of Arab policy in the Caucasus in the 720s, see Blankinship, The End of the
Jihad State, pp. 121-125.
4
For the mild success of these operations, see Blankinship, The End of the Jihad State, pp. 172-174.
5
Schindel, Umayyad Copper Coinage, p. 11.
6
E.g., Toumanoff dates it in 736, while Bíró proposes 737 as the correct date. See Toumanoff, Studies in
Christian Caucasian History, p. 405 and Bíró, Marwan ibn Muhammad’s Georgian Campaign, pp. 295299, respectively.
7
TavaZe, saqarTvelo VIII saukuneSi [Tavadze, Georgia in the Eight Century], gv. 117-125.
26
to Khalīfa b. Khayyāṭ these campaigns took place in 739/121.1 However, we should
keep in mind that Khalīfa's description regards more than one military operation while
it is evident that Marwān b. Muḥammad faced some difficulties in subjugating the
tribes of the eastern Caucasus. These lead us to propose that the duration of the military
operations against Dagestan spread more than one year. In support of this, Bal’amī’s
report of the one-year siege of the citadel that the lord of al-Sarir had withdrawn to is
enough.2 Even if this report is dismissed as Bal’amī’s exaggeration, it is indicative of
Marwān b. Muḥammad’s struggle in these campaigns. Based on these, we support that
the continuous preoccupation of the Arab armies in the aforementioned conflicts makes
an excursion against Georgia impossible.
C) Studying the political dependency of Georgia with the Caliphate in the first
half of the 8th century leads us towards the rejection of the campaign as a historical event.
Even if we ignore the testimonies of the Arabic sources regarding the time and space
of the Arab-Khazar hostilities, we cannot justify an Arab operation in Georgia during
Marwān b. Muḥammad’s governorship in the Umayyad North. The Arab dominion in
Kartli began in 705/86 and was already consolidated before Marwān b. Muḥammad’s
campaigns against the Khazars.3 This can be supported by the entrance of Arab armies
in Tbilisi in 728/110 and 730/112, since Khalīfa b. Khayyāṭ does not mention an attack
against the city, implying that Arabs used it as a station before a Khazar campaign.4
Balādhūri also confirms this, since he writes that al-Jarrah b. Abdallah renewed the
submission treaty with the people of Tbilisi, maybe in 730/112, adding a special clause
Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, pp. 239-240.
Bal’amī, Chronique de Abou Djafar Mo'hammed, pp. 290-291. Semenov also notices the extending of
the campaigns after 739. See Семёнов, Хронология и маршруты арабских походов, стр. 82, 87. Also
see Blankinship, The End of the Jihad State, p. 175, in which he states that Marwān b. Muḥammad’s final
campaigns against Dagestan can be dated to 740/122.
3
faRava, saqarTveloSi arabTa batonobis periodizacia [Paghava, Periodization of Arab
Sway in Georgia], gv. 252-254; faRava, Suasaukunovan saqarTveloSi [Paghava, In the Medieval
Georgia], gv. 22-24.
4
Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, pp. 222 & 224, respectively.
1
2
27
regarding taxing issues.1 This status quo in Tbilisi highlights the Arab overlordship in
the region at the beginning of the 730s. So, since the Arab dominion was already consolidated, we should wonder why the Arabs would unleash a destructive attack against
their subordinates in Kartli.
This can also be attested by looking into the obligations of a subordinate to their
suzerain. It is known that the subordinates in the Caucasus were obliged to supply
troops to the Caliphate.2 Toumanoff is certain that the Presiding Prince of Kartli provided Marwān b. Muḥammad with troops for his campaigns against the Khazars.3 Even
though Toumanoff does not base his hypothesis on the sources, the testimonies of Ibn
Aʿtham al-Kūfī and Łewond are able to confirm it. According to the first, when Marwān
b. Muḥammad arrived at Kisal, he summoned all Armenian Lords (mulūk Armīnīyah)
to fulfill their obligations by campaigning with him against the Khaganate.4 The ethnonym Armenian in the context of an Arabic source usually includes all the people in the
administrative district of Armīniya, Armenians, Georgians, and Caucasian Albanians,
which implies that Marwān b. Muḥammad summoned all his subordinates in the region.5 Łewond seems to confirm that the subordinates of the Caliph took part in these
campaigns. In more detail, the Armenian historian writes that Marwān b. Muḥammad
summoned the Armenian Ishkhan, Ashot Bagratuni, and his nakharars with their caBalādhūri, The origins of the Islamic state, p. 317. We can assume that the renewal took place in 730,
before the entrance of the Arab armies into the city, in their way to operate against the Khazars. This must
be the case, because al-Jarrah b. Abdallah was appointed governor in the Umayyad North in 729, which
implies that he could not renew the treaty in 728. C.f. Blankinship, The End of the Jihad State, pp. 122123. Blankinship dates the treaty to 724, proposing that the Arabs captured the city, imposing the kharaj
on its people, in their campaign against the Alans. It should be noted that neither Balādhūri nor the other
sources describing the Alan campaign of 724, mention an attack against the city of Tbilisi. Moreover, the
terms of the renewed treaty and especially the clause about taxing point out that al-Jarrah wanted to reward
the people of the city and keep them in the Arab sphere of influence during a period of struggle against
the Khazars. This can relate to the city’s strategic importance near the Darial Pass, one of the Arab points
of entry in Alania and consequently to Khazars. For al-Jarrah b. Abdallah’s governorship, see Khalīfa b.
Khayyāṭ, Khalifa ibn Khayyat’s History, p. 224.
2
E.g., for this clause in the treaty of 654 in Tbilisi, see Balādhūri, The origins of the Islamic state, p.
316. For the Armenian parallel, see Laurent (rev. Canard M.), L’Armenie entre Byzance et l’Islam depuis
la conquete Arabe jusqu’en 886, pp. 55-56.
3
Toumanoff, Studies in Christian Caucasian History, p. 405.
4
Ibn Aʿtham al-Kūfī, Kitāb al-futūh, p. 162.
5
We must note that the term Armīniya could also include territories outside of Caliphal borders. Ibn
Aʿtham al-Kūfī writes that at the beginning of the campaign, Marwān b. Muḥammad occupied every Armenian fortress (see n. 30). In this case, these fortresses must refer to the regions of the North Caucasus
and especially in Alania. This can be confirmed by looking into Khalīfa b. Khayyāṭ’s testimony about the
campaigns of 737 (see n. 15). The historian writes that Marwān b. Muḥammad roamed far into Armenia,
namely into Alania and Khazaria. So, we propose that these Armenian fortresses should be identified with
the three Alan fortresses that Marwān b. Muḥammad captured in 735 (see n. 13). C.f. Blankinship, The End
of the Jihad State, p. 172, in which he states that these Armenian fortresses relate to Mamikonian castles.
1
28
valry to campaign on his side against the Khazars.1 The Arab dominion in Kartli and
Ashot’s example lead us to accept that the Presiding Prince of Kartli also took part in
Marwān’s campaign. But who was this Presiding Prince?
Toumanoff, based on the Royal Lists of Georgia, identified the Prince with Guaram III, the Younger.2 Other scholars, based on the Ateni Inscription in Sioni, have proposed that the Chosroid Step’anoz should be considered in this position.3 However, we
believe that the identification with Step’anoz cannot be the case. Firstly, he is considered an ally of the Byzantine Empire, as it seems that he received the title of Eristav
of Egrisi by the Emperor.4 We can assume that the title of eristav of eristavs of the
Kartvels and the Megrels, which appears in the inscription of Ateni, also derived from
the Byzantine court and did not refer to the office that Step’anoz had during the Arab
dominion of the country. Instead, it may refer to Step’anoz’s claims in Georgia, claims
that originated and were backed up by the Byzantines and their allies in the country,
as an effort to counterbalance the Arabs. Therefore, the Arab administration would
hesitate to recognize a Byzantine ally for the office of Presiding Prince of Kartvelians,
especially in a region without a permanent military presence.5 So, it is most likely that
the Arabs would bestow the office of Presiding Prince of Kartli in a pro-Arab house,
instead of the Chosroids.
Given the fact that the Presiding Prince must have belonged to a pro-Arab faction and that Kartvelians helped Marwān b. Muḥammad in his struggle against the
Khazars, we should rule out an Arab campaign against Kartli. Consequently, we must
study the political situation in Egrisi to completely reject the possibility of an Arab
attack in the region during Marwān b. Muḥammad’s campaigns against the Khaganate.
According to the sources, the Arab dominion in the region took place at the end of the
seventh century. In particular, Theophanes testifies that Egrisi accepted Arab suzerainty
in 697 when Patrician Sergius submitted to the Caliph.6 Moreover, he points out that
in the first decade of the eighth century, Arabs had been recognized as suzerains of the
Łewond Vardapet, Discours Historique, pp. 110-113.
Toumanoff, Studies in Christian Caucasian History, pp. 404-405.
3
For the inscription, see abramiSvili, stefanoz mamfalis freskuli warwera [Abramishvili, Mural Inscription of Stepanoz Mampal], gv. 68. For the identification with Step’anoz, see sanaZe,
beraZe, VIII saukunis I naxevris qarTlisa da egrisis politikuri istoriidan [Sanadze,
Beradze, On the Political History of Kartli and Egrisi in the First Half of the 8th Century], gv. 70-71.
4
sanaZe, beraZe, VIII saukunis I naxevris qarTlisa da egrisis politikuri istoriidan
[Sanadze, Beradze, On the Political History of Kartli and Egrisi in the First Half of the 8th Century], gv.
70-71.
5
For their Armenian example, see Τακιρτάκογλου, Η Αρμενία μεταξύ Βυζαντίου και Χαλιφάτου, pp. 119123. We have no reason to doubt that the Presiding Prince of Kartli had the same responsibilities towards
the Arab administration.
6
Theophanes, Chronographia, p. 370.
1
2
29
Abasgia, Egrisi and Kartli.1 Later, the chronographer writes about the arrival of an Arab
army in Tsikhe-goji, aiming to relieve the city from a Byzantine siege, an event that
probably took place at the beginning of the 710s.2 According to al-Ṭabarī, the next Arab
attack in the area dates to 738/120, when Sulaymān b. Hishām campaigned against the
Byzantines and captured Sindirah (Σιδηροῦν in the Greek sources), a fortress in Abasgia, something that Theophanes confirms.3
These events show that after the Arab subjugation of the region, Arabs campaigned in the western Caucasus either to protect their interests from the Byzantines or
to attack military outposts occupied by the Empire. This suggests that Egrisi recognized
Arab overlordship in the first half of the eighth century. Since there is no evidence in
the sources pointing otherwise, we have no reason to doubt that during Marwān b.
Muḥammad’s governorship the situation had been altered.4 So, the Caliphal suzerainty
over Egrisi is another testimony that leads us to reject that Marwān b. Muḥammad
campaigned against Georgia.
Since this is the case, we should wonder why Pseudo-Juansher included Marwān
b. Muḥammad in his text. According to some scholars, the text depicts real events,
concerning the Arab attacks in Georgia, while others emphasize the issues of ideology
and propaganda.5 In particular, Martin-Hisard considers that the text was prompted by
a Chosroid environment to highlight their rights in the governorship of the country and
their links with the Byzantine Empire.6
It is clear in the text that only the House of Chorsoids and its alliance with the
Empire would bring victory in the struggle against the Arabs. This can be attested in the
Byzantine and Georgian retreat, which is interpreted as a part of a prophecy, according
to which this retreat would be followed by their predominance in the future.7 In this
context, the victory against Murvan Qru could work in the text as the validation of that
prophecy and as proof that the House of Chosroids was chosen by the Divine Providence to liberate and then rule the country. Given the fact that Pseudo-Juansher wrote
in a period when the House of Chosroids had fallen in decline, we can assume that his
1
Theophanes, Chronographia, p. 391.
Theophanes, Chronographia, p. 393.
3
al-Ṭabarī, The History of al-Ṭabarī, p. 167; Theophanes, Chronographia, p. 411.
4
We must note that Toumanoff’s thesis that after 729 the Byzantines recaptured the whole region of
Egrisi, because of the destruction of the Arab armies by the Khazars cannot be confirmed by the sources.
See Toumanoff, Studies in Christian Caucasian History, p. 405 n. 52.
5
For the thesis about the historical accuracy of the text, see TavaZe, saqarTvelo VIII saukuneSi
[Tavadze, Georgia in the Eight Century], gv. 118-126.
6
Martin-Hisard, Les Arabes en Géorgie occidentale, pp. 111-112.
7
Pseudo-Juansher, p. 110; Martin-Hisard, Les Arabes en Géorgie occidentale, pp. 110-111.
2
30
target was to propagandize their right to rule the country to his contemporaries at the
beginning of the ninth century.1
The importance of a victory against the Arabs that could work as a form of legalization against the other political parties in the county is highlighted by the study of
the emperor’s epistle to Archil, after the defeat of the Arabs, which Pseudo-Juansher
allegedly saves. According to this, the emperor declared that we [the Byzantines] will
destroy the Agarians and all who have been raised by them will fall, while those who
glorify us will rise.2 The Arab allies in this passage may be identified with the ruling
House of Kartli that recognized the Arab suzerainty. It is evident that Pseudo-Juansher
aimed to remind that the Pro-Arab Georgians would be destroyed inevitably when the
Byzantines returned to the Caucasus and the Chosroids would be restored as the rulers
of the country. Since Georgians did not actually defeat the Arabs during Marwān b.
Muḥammad’s time, Pseudo-Juansher had to create a narration to prove his point. Correctly, Martin-Hisard has stated that his target was not to write history but to praise the
Chosroids, Mihr, and Archil.3
Pseudo-Juansher’s target was to state that since Chosroids prevailed against the
foreign invaders in the past, they will eventually rise against the political factions inside the country supporting them. In this context, we should discuss the introduction
of Marwān b. Muḥammad in Pseudo-Juansher’s text. His campaigns in the Caucasus
were used as a background in his attempts to create a basis of legitimacy for the Chosroids. This may derive from Marwān b. Muḥammad’s known military activity in the
Caucasus. We have already mentioned that in Pseudo-Juansher’s text, we may find
information concerning various Arab operations in the area. According to Bíró, there
are some events incorporated that can be traced to the so-called “Muddy Campaign”.4
Pseudo-Juansher used the available information to create his narration and we can assume that Marwān b. Muḥammad’s first campaigns against the Alans in 735/117 were
employed for these propagandistic purposes. It seems that the information about the
Arab army crossing Kartli to attack the Alans was transfigured by the historian in order
to create a story about the Great Arab attack on Georgia and its repulsion by the Chosroids.
To summarise, we have shown that Marwān b. Muḥammad’s campaigns in the
Caucasus did not include Georgia, since geographical, chronological, and political pa1
At this time the Kingdom of Abkhazia had been created, the Arab rule had been consolidated and the
Bagratids had started to emerge. It is true that in this political landscape, the House of the Chosroids had
been neglected. See Martin-Hisard, Les Arabes en Géorgie occidentale, p. 113.
2
Pseudo-Juansher, p. 112.
3
Martin-Hisard, Les Arabes en Géorgie occidentale, p. 113.
4
For this campaign, see Khalīfa b. Khayyāṭ, Khalifa ibn Khayyat’s History, p. 222 and for the information regarding it in Pseudo-Juansher’s text, see Bíró, Marwan ibn Muhammad’s Georgian Campaign, pp.
298-299.
31
rameters lead us to reject that the campaign happened at all. Marwān’s priority was
indeed in the Eastern Caucasus, against the Khazar Khaganate and its allies. Marwān
b. Muḥammad was used as a role model for the creation of Murvan Qru because his
campaigns in the area of the Eastern Caucasus had some impact on Kartli. Firstly, the
Arab Armies used this region as one of their bases before the Khazar campaigns, while
Kartvelians sided with Marwān b. Muḥammad in his military operations, as they were
his subordinates. Since Marwān b. Muḥammad’s Georgian Campaign is a fictitious
creation of Pseudo-Juansher, Murvan Qru was used as a symbol of the destruction that
the Arab administration – and mostly the pro-Arab Katrvelian Houses – managed in
Georgia. Their pro-Arab stance was condemned by Pseudo-Juansher, since with their
assistance towards the Caliphate, they became enemies of the Divine Province and as
a result, incapable of running the country, a role that only the pro-Byzantines and glorified in the eyes of God Chosroids could assume. Finally, it is evident that the story
of Murvan Qru had been constructed to revive the claims of the Chosroids, a House
declining in the 9th century.
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34
evangelos dovasi
murvan yrus istoriuli saxis warmoqmnaSi
marvan ibn muhamadis rolis axleburi SefasebisaTvis
reziume
statiaSi ganxilulia hipoTeza, romelic qarTul wyaroebSi moxseniebul murvan yrus laSqrobas, kavkasiaSi marvan ibn muhamadis mier 735740 wlebSi ganxorcielebuli laSqrobebidan erT-erTad warmogvidgens. amis sapirispirod, migvaCnia, rom es laSqroba qarTul istoriul
wyaroebSi fiqciaa da miznad isaxavs xosroidTa saxlis gandidebas.
arabuli, somxuri, berZnuli da qarTuli wyaroebis kritikuli
Seswavla cxadyofs, rom:
a) marvan ibn muhamadi saerTod ar moqmedebda saqarTvelos
winaaRmdeg. amas mowmobs faqti, rom marvan ibn muhamadis mizani am
laSqrobebis seriaSi iyo xazarTa saxakanosa da samxreT daRestnis regionSi misi qveSevrdomebis damorCileba. ufro metic, am laSqrobebis
qronologiuri CarCo gvafiqrebinebs, rom marvan ibn muhamadis jars im
dros saqarTveloze Tavdasxma ar SeeZlo.
b) arabTa batonoba saqarTveloSi ukve damkvidrebuli iyo marvan
ibn muhamadis xazarTa saxakanos winaaRmdeg laSqrobebamde. aSkaraa,
rom VIII saukunis dasawyisidan qarTlma ukve aRiara arabTa siuzerenoba, rac dasturdeba, rogorc werilobiTi wyaroebiT, ise numizmatikuri masaliT. Sedegad, Cven vfiqrobT, rom qarTlis xelmZRvaneli
erismTavari, romelic migvaCnia pro-arabuli dajgufebis wevrad qarTlSi da ar vaigivebT mas xosroid stefanozTan, exmareboda marvan
ibn muhamads xazarTa winaaRmdeg brZolaSi.
g) marvan ibn muhamadis murvan yrud qceva aris xosroianebis sasargeblod warmoebuli propagandis Sedegi, romelic mimarTuli iyo
saqarTveloSi arsebuli proarabuli dajgufebebis winaaRmdeg. amis
safuZvelze, marvan ibn muhamadis damarcxeba xosroianebTan SeiZleba
aixsnas, rogorc fsevdo-juanSeris mcdeloba daamtkicos, rom xosroianebi RvTis gangebiT qveynis gasaTavisufleblad da samarTavad
airCies.
35
valerian vaSakiZe
„sazRvris“ cneba klasikuri da momdevno xanis
berZnulenovan teqstebSi
antikuri civilizaciis daaxl. 2000-wlian xangrZliv monakveTSi (Zv.
w. II aTaswleulis dasawyisidan ax w. IV saukunemde) qarTveluri modgmis tomebis gansaxlebis arealisa da istoriuli saqarTvelos teritoriaze warmoqmnili politikuri erTeulebis sazRvrebis dadgena-dazustebisaTvis, ZvelaRmosavlur wyaroebTan erTad, berZnulenovan teqstebs pirvelxarisxovani mniSvneloba eniWeba. gansakuTrebiT es
iTqmis im xanaze, romelic, tradiciuli dayofiT, klasikur (Zv. w. V-IV
ss.), elinistur (Zv. w. IV-II/I ss.) da romaul (Zv. w. II/I-ax. w. IV ss.) periodebs moicavs. Tamamad SeiZleba iTqvas, rom aRniSnuli drois berZen
avtorTa Txzulebebi faqtobrivad werilobiT wyaroTa ZiriTadi bazaa, romelic mdidar masalas iZleva Tanadroul istoriul saqarTveloSi mimdinare eTno-kulturuli, politikuri, socialuri da sxva
procesebis Sesaxeb. swored maTi mniSvnelobidan gamomdinare, vidre
CvenTvis saintereso sakiTxebTan dakavSirebiT ama Tu im cnobis kritikul ganxilvas SevudgebiT, saWirod migvaCnia, pirvel rigSi, gavarkvioT Tavad „sazRvris“ cneba ZvelberZnul mwerlobaSi da is terminebi,
romelTac am cnebis gadmosacemad iyenebdnen.
zogadad unda aRiniSnos, rom, sayovelTaod gaziarebuli TvalsazrisiT, eTnikur erTobaTa Seqmnis erT-erTi umniSvnelovanesi piroba aris gansazRvruli teritoria, romelic aTaswleulebis manZilze
yalibdeba. am xnis ganmavlobaSi mosaxleoba imdenad erwymis mas, rom
Tavis ganuyofel nawilad, „mSobliurad“ aRiqvams; Taobidan Taobas gadaecema codna imis Sesaxeb, rom „mSobliuri miwa“ dasabamiTgan dakavSirebulia mocemuli xalxis istoriul bedTan. amavdroulad, nebismieri eTnosis TviTmyofadobis gamovlenis erT-erTi forma mezoblebisgan gamijvnaa. eTnikuri jgufis wevrebi TviTidentifikacias mxolod
sxvebTan dapirispirebis gziT axdenen. amitomac uZvelesi kulturis
xalxebis warmodgeniT, „samyaro“, „qveyana“ iyo is adgili, sadac „Cven“
jgufi cxovrobda. es iyo mowesrigebuli, kargad nacnobi konkretuli
teritoria, sadac wesrigi da adamianTa Soris Tanxmoba sufevda. aRniSnuli geografiuli areali, romelic eTnosis cnobierebaSi mkacrad
36
iyo SemosazRvruli, mkveTrad imijneboda im sivrcisagan, sadac „sxvebi“, „isini“ saxlobdnen.1 amitomac TiToeuli eTnosi TavganwirviT
icavda Tavis sakuTar sacxovriss da mis xelyofas verafriT egueboda.
n. berZeniSvili SeniSnavs: „qveyana mxolod sazRvrebSi warmoidgineba.
usazRvro qveyana uazrobaa. amdenadve nomads, romelmac Tavisi saxetialos sazRvari ar icis, arc qveyana aqvs“.2 ra Tqma unda, mecnieris es
Tvalsazrisi ar gulisxmobs imas, rom nomadebs TavianTi sacxovrebeli
geografiuli areali ar gaaCniaT, magram klasikuri gagebiT qveyana,
rac binadar xalxebs aqvT da romelsac Tavisi istoriuli sazRvrebi
axasiaTebs, momTabareTaTvis marTlac ucxo iyo.
CvenTvis saintereso sakiTxis SeswavlisaTvis klasikuri da Semdgomi xanis berZnulenovan teqstebis SerCeva SemTxveviT ar momxdara.
erT-erTi mizezia is, rom klasikuramdeli periodis (e. i. antikuri
Zeglebis gamoCenidan Zv. w. VI s-is bolomde) avtorebisaTvis damaxasiaTebelia realobis miTologiuri azrovnebis kriteriumebiT aRqma
da maTSi kavkasia da, Sesabamisad, qarTveluri samyaroc, promeTesa da
argonavtebis Tqmulebebis konteqstSia gaazrebuli; klasikur epoqaSi
ukve wina planze gamodis faqtebisa da movlenebis kritikuli xedva. am periodSi kavkasia TandaTanobiT legendarulis sferodan realurSi gadadis rogorc terminologiuri, aseve istoriul-geografiuli TvalsazrisiT da iRebs ufro konkretulad gamokveTil xasiaTs.3
bunebrivia, amas xeli Seuwyo „didma berZnulma kolonizaciam“, romelic aRmosavleT SavizRvispireTSi Zv. w. VI s-dan ivaraudeba. am procesma da sxva istoriulma movlenebma (berZen-sparselTa omebi, aleqsandre makedonelis aziaSi laSqroba, romis imperiis aRmosavleTiT
gafarToeba da miTridate VI evpatoris omebi, romaul-parTiuli dapirispireba da sxv.) TandaTanobiT gaaRrmava berZen-romael avtorTa
codna qarTveluri samyaros Sesaxeb.
sxva mizezi imisa, rom Cven klasikuri da Semdgomi periodis
berZnulenovani teqstebiT SemovifarglebiT, Tavad antikuri epoqis
azrovnebaSi momxdari cvlilebebia. cnobilia, rom Zveli berZnuli
sazogadoeba Zv. w. VIII s-mde (e. i. polisur periodamde) warmoadgenda konglomerats martivi dualuri opoziciiT „έσϑλοί-δειλοί“ („warCinebulebi“ – „rigiTi mosaxleoba“), sadac individumebi Seadgend1
2
3
dawvr. ix.: vaSakiZe, saxelmwifo teritoria, gv. 60-67 (lit. iqve).
berZeniSvili, saqarTvelos istoriis sakiTxebi, VIII, gv. 107.
gordeziani, ugulava, kavkasia/kavkasosi, gv. 28.
37
nen teritoriul-gentilur da ara socialur-politikur erTobas.1
polisur saberZneTSi terminebi „elini“ da „barbarosi“, romlebic
Tavdapirvelad mxolod berZnulad da araberZnulad molaparakeebs
aRniSnavda, sruliad axal elfers iZens. elinebi polisebSi mcxovrebi
Tavisufali da Tavisuflebismoyvare xalxia, barbarosebi ki – yvela
danarCeni, Tundac berZenTa monaTesave.2 klasikur xanaSi xdeba gaazreba im niSan-Tvisebebisa, rac saerTo aqvT elinebs. herodotosi (Zv.
w. 485-424 ww.) „istoriaSi“ (VIII, 144) sruliad erTmniSvnelovnad aRniSnavs: „elinebs erTi sisxli da erTi ena aqvT. saerTo aqvT RmerTebis
taZrebi, msxverplSewirvebi da wes-Cveulebebi“.3 berZeni avtorisaTvis
elinebis erTobas ganapirobebs saerTo warmomavloba, ena, religiuri warmodgenebi da masTan dakavSirebuli rituali. amgvari socialuri erTobis aRsaniSnavad termini „έϑνоς“/„eTnosi“ klasikuri periodidan moyolebuli mtkiced ikidebs fexs. am dromde „eTnosi“ (romlis
ZiriTadi mniSvnelobaa „jiSi“) gamoiyeneboda rogorc adamianTa, ise
sxva cocxali organizmebis warmomavlobis, gvaris, modgmis, saxeobis,
jilagis, gundis da a. S. gadmosacemad.
amrigad, terminma „eTnosma“ herodotosis droidan berZnul mwerlobaSi SeiZina Tavisi ZiriTadi mniSvneloba; is upiratesad miemarTeba
adamianTa sazogadoebas da aRniSnavs „toms“, „xalxs“. Tavad herodotosisTvis „eTnosi“ mkacrad Camoyalibebuli cnebaa, rac kargad Cans
zemoT motanili elinTa daxasiaTebidan, Tumca is Tavisi Txzulebis
sxva monakveTSi kidev ufro azustebs „eTnosis“ niSnebs. istorikosis
azriT, „mTeli egvipte aris is qveyana, romelic egviptelebiTaa dasaxlebuli iseve, rogorc kilikie kilikielebiT da asirie asirielebiT“
(II, 17);4 an „kolxididan midiaSi gadasasvleli didi araa, mxolod erTi
tomia am qveynebs Soris, esaa saspeirebis tomi“ (I, 104).5 sruliad cxadia, rom egviptelebs, kilikielebs, asirielebs, kolxebs, midielebs
(bunebrivia, saspeirebsac) herodotosi „eTnosebad“ ganixilavs. yovel maTgans Tavisi sakuTari qveyana aqvs, rasac mowmobs terminebi:
Aϊγυπτоς – qveyana egvipte da Aίγύπτоι – egviptelebi. Ἀσσυρίη – qveyana asirie/ asiria da Ἀσσύριоι – asirielebi, Κίλικίη – qveyana kilikie/
kilikia da Κίλικες – kilikielebi, Κоλχίς – qveyana kolxida da Κóλχоι
1
2
3
4
5
Яйленко, Архаическая Греция, gv. 154-155.
gordeziani, Zveli istoriis narkvevebi, gv. 26.
herodote, istoria, t. II, gv. 534.
herodote, istoria, t. I, gv. 124.
iqve, gv. 76.
38
– kolxebi, Mηδική – qveyana midia da Mῆδоι – midielebi da a. S. gamodis, rom herodotosis azriT, qveyanas, anu konkretul sazRvrebSi
moqceul teritorias, erTi eTnosi asaxlebs da es ukanaskneli qveynis
saxelis mixedviT iwodeba. e. i. egviptelebi egviptis macxovreblebi
arian, kilikielebi – kilikiisa, asirielebi – asiriisa, kolxebi –
kolxidisa, midielebi – midiisa. amdenad, Tu zemoTqmuls SevajamebT,
miviRebT „eTnosis“ herodotosiseul ganmartebas: „eTnosi“ aris adamianTa sazogadoeba, romelsac aqvs mkacrad gansazRvruli teritoria,
anu sakuTari qveyana, saerTo warmomavloba (erTi sisxli), erTi ena,
religiuri rwmena da masTan dakavSirebuli rituali. aq ar SeiZleba SeumCneveli dagvrCes is faqti, rom Tavad elinebTan dakavSirebiT
herodotosi arsad axsenebs maT saerTo qveyanas. vfiqrobT, es SeiZleba imiT aixsnas, rom herodotosi racionalurad moazrovne istorikosia da misi droisaTvis arsebul realobas uwevs angariSs. aRniSnuli
periodisaTvis ki Zveli berZnebi istoriuli samSoblos garda mTel
xmelTaSuazRvispireTsa da SavizRvispireTs iyvnen modebulni, xolo
saxelmwifos mowyobis polisuri sistemis gamo maT erTiani da iseTive
SemosazRvruli qveyana ar gaaCndaT rogorc mag., egviptelebs, asirielebs, midielebsa da sxva eTnosebs.
aucileblad unda iTqvas, rom am sakiTxebis ganxilvisas kidev
erTi sainteresi kiTxva Cndeba: Tu herodotosiseuli „eTnosis“ cnebis
gaazreba met-naklebad gasagebia, rogor esmodaT es termini an misi
adgilobrivi Sesatyvisi (aseTis arsebobis SemTxvevaSi) im tomebsa
da xalxebs, romelTac berZeni avtori eTnosebad moixseniebs? cxadia, es problema specialur kvlevas moiTxovs da cdeba winamdebare
naSromis miznebs. Cven zemomotanili msjeloba imisTvis dagvWirda,
rom gveCvenebina, „sazRvris“ cnebis SeswavlisaTvis ratom SemovifarglebiT klasikuri da Semdgomi xanis berZnulenovani wyaroebiT.
vidre herodotosis „istoriaSi“ sazRvris cnebas da mis aRmniSvnel terminebs SevexebiT, kidev erTxel unda iTqvas, rom misi winamorbedi avtorebi hekateos miletoseli (daaxl. Zv. w. 560-480 ww.), esqile (Zv. w. 525/524-456/455 ww.), sofokle (Zv. w. 497/496-406/403 ww.),
pindarosi (Zv. w. 532/518-443 ww.) qarTveluri modgmis tomebis an maTi
sacxovrisis Sesaxeb mxolod zogadi miniSnebebiT kmayofildebian. mag.,
esqilesTan xalibebis samyofeli aris „zRvis xelmarcxniv“, „pontos
sanapiroze“; kolxisi „mdebareobs skviTiaSi“ da a. S. miuxedavad amisa,
yuradRebas iqcevs ramdenime pasaJi. imave esqilesTan naTqvamia: „poeti
39
mas (tanaiss) uwodebs sazRvars (ὅρоѵ), ganmsazRvrels (ὁριςμòѵ) da gamyofs xmeleTisa, e. i. ori miwisa – evropisa da aziis, rogorc ambobs
agreTve periegetesi: „evropas aziisgan SuaSi yofs (ὁρίζει) tanaisi“.1
berZen tragikosTan gamoyenebuli „ὅρоς“ (horos) aris mijna, samani,
sazRvari; „ὁριςμóς“ (horismos) – gammijvneli, ganmsazRvreli, sazRvris
damdebi; „ὁρίζω“ (horiZo) ki zmnaa, romelic aRniSnavs sazRvris dadgenas, sazRvris dadebas. bolo ori sityvis Ziria „ὅρоς“ – „horos“. e. i.
„sazRvris“ gadmosacemad esqile iyenebs termins „hoross“, rac misTvis
or qveyanas, evropasa da azias Soris gamyof mijnas warmoadgens.
hekateos miletoselis cnobiT, „mosxebi, kolxebis tomi, matienebis mezobeli (πρоσεχὲς)“.2 es ukanaskneli termini niSnavs maxloblad,
mezoblad, mimdebared, mosazRvred myofs.
igive avtori wers: „xalibois (e. i. xalibebs – v. v.) samxreTidan
esazRvrebian (ὁμоυρέоυσι) armenielebi“.3 „ὅμоρоς“ („ὅμоυρоς“ misi ioniuri formaa) mniSvnelobaa mosazRvre, momijnave, aseve mosazRvre qveynis mcxovrebi-mezobeli. aRsaniSnavia, rom motanili terminis Ziria
„ὅρоς“/„horos“, romelzec zemoT iyo saubari. amdenad, gamodis, rom
ori xalxis (am SemTxvevaSi xalibebisa da armenielebis) sacxovrisis
gasamijnad hekateos miletoselic iyenebs termin „hoross“.
Tavidanve unda aRiniSnos, rom xsenebul termins da misgan nawarmoeb sityvebs xSirad mimarTavs herodotosic. misi TqmiT, „midiis sagamgeblosa da lidias Soris sazRvari (оὖρоς) iyo mdinare halisi“ (I, 72).4
„оὖρоς“ aris „ὅρоς“ – „horosis“ ioniuri forma.
herodotosi wers, rom meotisis tba „sazRvravs (оὐρίζει) samefo
skviTebsa da savromatebs“ (IV, 57).5 „оὐρίζω“ – „ὁρίζω“ aris zmna, romelzec iTqva, rom is niSnavs sazRvris dadebas. vfiqrobT, rTuli SesamCnevi ar aris, rom is nawarmoebia Ziridan „ὅρоς“ – „horos“.
rogorc vxedavT, pirvel SemTxvevaSi herodotosi erTmaneTisagan mijnavs or qveyanas, xolo meore SemTxvevaSi – or eTnoss. orive
epizodis gadmocemisas istorikosi „sazRvris“ cnebis gadmosacemad
iyenebs termins „ὅρоς“ – „hoross“. analogiuri viTarebaa V, 52-Si, sadac naTqvamia: „kilikiisa da armeniis sazRvari („оὖρоς) modis sanaosno
1
2
3
4
5
esqile, mijaWvuli promeTe, gv. 72.
hekateos miletoseli, dedamiwis aRwera, gv. 80.
iqve, gv. 6.
herodotosi, istoria, gv. 83.
iqve, gv. 100.
40
mdinareze, romlis saxelic aris evfratesi“.1 amdenad, sruliad erTmniSvnelovnad unda iTqvas, rom herodotosi qveynebis an eTnosebis
sacxovrisi teritoriebis erTmaneTisagan gamosayofad iyenebs termins
„ὅρоς“ – „hoross“.
Tu herodotosis Txzulebidan zemoT motanil magaliTebs davukvirdebiT, cxadi gaxdeba, rom berZeni istorikosisaTvis qveynebsa Tu
eTnosebs Soris sazRvari, upirveles yovlisa, bunebriv zRudeebze gadis. gavixsenoT, rom midiasa da lidias md. halisi hyofs, kilikiasa da
armenias – md. evfratesi, skviTebsa da savromatebs – meotisis tba.
vfiqrobT, es sruliad gasagebia, radgan bunebrivi sazRvrebi yvelaze
ukeT mijnavda qveynebsa da xalxebs da es sayovelTaod gavrcelebuli praqtika iyo. iq, sadac amis SesaZlebloba ar arsebobda, sazRvris
aRmniSvneli niSnebi gamoiyeneboda. herodotosis TqmiT, qserqsesi „mivida qalaq kidraraSi, romelic mdebareobs frigielTa da lidielTa
sazRvarze. aq sveti iyo darWobili, kroisosis mier dadgmuli, romlis warwerac am sazRvarze miuTiTebda“ (VII, 30).2 amdenad, dabejiTebiT
SeiZleba iTqvas, rom, herodotosis mixedviT, sazRvari umTavresad
bunebriv zRudeebs miuyveboda, xolo aseTis ararsebobis SemTxvevaSi,
mis aRsaniSnavad gamoiyeneboda specialuri niSani, aRmarTuli sveti
saTanado warweriT.
qsenofonis (daaxl. 430-355 ww.) cnobiT, md. kentritesi „sazRvravs (ὁρίζει) armenias karduxebis qveynisagan“ (IV, 3, 1-7).3 zmna „ὁρίζω“,
romelsac berZeni avtori iyenebs, niSnavs sazRvris dadebas, gamoyofas
da nawarmoebia arsebiTi saxelisagan „ὅρоς“ – „horos“ (sazRvari). amaze
zemoT iyo saubari.
qsenofoni aRniSnavs, rom elinebi „miadgnen mdinares, romelic
makronebis qveyanas skviTinebis qveynisagan sazRvravda“ (IV, 8, 6).4 am
SemTxvevaSic gamoyenebulia zmna „ὁρίζω“.
igive avtori mogviTxrobs, rom „makronebi maT (berZen molaSqreebs – v. v.) SeZlebisdagvarad kargad amaragebdnen sursaTiT da
Tanac sami dRis ganmavlobaSi Tan mihyvebodnen, sanam elinebs kolxebis
sazRvarTan (ὅρια) miiyvandnen“ (IV, 8, 6).5 rogorc vxedavT, „sazRvari“
kvlavac gadmocemulia terminiT „ὅρоς“ – „horos“.
1
2
3
4
5
iqve, gv. 103.
herodote, istoria, t. II, gv. 422.
qsenofoni, kirosis anabasisi, gv. 120.
iqve, gv. 130.
iqve, gv. 131.
41
„kirosis anabasisSi“ naTqvamia, rom miuaxlovdnen mosinikebis sazRvars“ (V, 4, 1).1 „sazRvris“ aRsaniSnavad aqac gamoyenebulia termini
„ὅρоς“ – „horos“.
qsenofonis motanili cnobebidan kargad Cans, rom iq, sadac berZenma moqiravneebma gaiares, „sazRvari“ ZiriTadad bunebriv zRudeebs
gasdevda. avtoris TqmiT, armenias karduxebis qveynisagan md. kentritesi gamoyofda; makronebis qveyanac skviTinebis qveynisagan mdinariT
iyo gamijnuli da a. S.
polibiosi (Zv. w. III-II ss.) „istoriaSi“ iq, sadac saubaria samyaros sam nawilad dayofaze, aRniSnavs: „mis erT nawils uwodeben azias,
meores – libias da mesames – evropas. maT erTmaneTisgan gamoyofen mdinareebi: tanaisi, nilosi da srute herakles svetebTan“ (III, 37,
2).2 xsenebuli nawilebis gamoyofa-gamijvnisaTis avtori xmarobs zmnas
„ὁρίζω“, romelzec ukve iTqva, rom is nawarmoebia arsebiTi saxelisagan „ὅρоς“ – „horos“. sainteresoa, rom polibiosic azias, libiasa
da evropas Soris sazRvrebad bunebriv zRudeebs (mdinareebi, srute)
miiCnevs.
polibiosis TqmiT, „artabaZanesis qveyana, romelic midias esazRvreba, gamoyofilia misgan zed SuaSi mdebare mTianeTiT“ (V, 55, 7).3 aqac
or qveyanas Soris bunebrivi sazRvari – mTianeTia dasaxelebuli. cxadia, polibiosic gadmogvcems im uZveles praqtikas, romlis Tanaxmadac samyaros nawilebi, qveynebi da eTnosebis sacxovrisi teritoriebi
erTmaneTisgan gamijnuli iyo bunebrivi warmonaqmnebiT (mdinareebiT,
sruteebiT, zRvebiTa da tbebiT, maRali qedebiT da a. S.).
skimnos qioseli (Zv. w. I s.) Tavis „xmeleTis aRwerilobaSi“ (874885) aRniSnavs: „tanaisze, romelic aziis sazRvaria da xmeleTs orad
hyofs, Tavdapirvelad cxovroben sarmatebi“.4 avtori „sazRvars“ gadmoscems terminiT „ὅρоς“ – „horos“, xolo xmeleTis orad gamyof bunebriv zRuded md. tanaiss miiCnevs.
CvenTvis saintereso sakiTxze uaRresad sayuradRebo mosazrebebia daculi strabonis (Zv. w. I-ax. w. I ss.) „geografiaSi“. erTgan avtors moaqvs eratosTenesis msjeloba imis Sesaxeb, rom, Tu ar
iqneba zusti sazRvari kolitasa da melitas Soris (mag., qvis svetebi
an zRudeebi), maSin SesaZlebelia mxolod iTqvas, rom „es kolitaa“
1
2
3
4
iqve, gv. 134.
polibiosi, istoria, gv. 192.
iqve, gv. 195.
skimnos qioseli (fsevdo), xmeleTis aRweriloba, gv. 203.
42
„an melita“, sazRvrebs ki ver mivuTiTebT; am mizeziT ki xSirad warmoiSveba davebi mag., argoselebsa da lakedemonelebs, aTenelebsa da
beotielebs Soris (I, 4, 7). straboni iziarebs gamoTqmul debulebas, magram ekamaTeba eratosTeness: iqneb eratosTenesi miiCnevs, rom qveynebsa da calkeul xalxebs Soris zusti sazRvris dadgena praqtikulad
sasargebloa, xolo materikebis erTmaneTisagan gamoyofa zedmetia?
iqve geografosi daaskvnis, rom es ukanaskneli aranaklebi mniSvnelobisaa, radgan SesaZloa Zlevamosil mmarTvelTa Sorisac atydes dava
materikebis sazRvrebis gamo (I, 4, 8).
motanili amonaridebidan naTlad ikveTeba, rom strabonisaTvis
qveynebsa da xalxebs, aseve materikebs Soris zusti sazRvris dadgenas udidesi praqtikuli mniSvneloba aqvs. geografosi kidev ufro
azustebs Tavis Sexedulebas. misi TqmiT, qveynis sazRvrebi sididiTa
da zomiT zustad dadgenilia, roca is SeiZleba Semoifarglos mdinareebiT, mTebiT an zRviT, bolos da bolos tomiT an tomebiT, sadac ki
es SesaZlebelia (II, 1, 30). amdenad qveynebsa da xalxebs Soris sazRvris
dadebisas upiratesoba eniWeba bunebriv gamyofebs – mdinareebs, mTaTa sistemas, zRvas da a. S. iq, sadac es SesaZlebloba ar arsebobs, unda
iyos xelovnuri niSnebi, mag., qvis svetebi, zRude-simagreebi da sxv.
miTridate VI evpatoris mier agebuli 75 cixe-simagridan, strabonis azriT, umniSvnelovanesi iyo „hidara, basgoidariZa da sinoria;
es aris didi armeniis sazRvarze mdebare adgili, amitomacaa, rom
Teofanem uwoda mas sinoria“ (II, 3, 28).1 geografosi „sazRvars“ gadmoscems terminiT „ὅρоς“ – „horos“. motanil frazaSi yuradRebas ipyrobs erT-erTi simagris – sinorias saxelwodeba, romelic, avtoris
TqmiT, misTvis Teofanes daurqmevia. „sinoria“(Σιѵоρία), rac berZnulad
niSnavs „sazRvarze mdebares“, am cixes adgilmdebareobis gamo ewoda.
strabonis cnobiT, iberebi, apolodorosis (Zv.w. II s.) mtkicebiT,
„armenias esazRvrebian araqsiT, ufro ki kirosiTa da mosxuri mTebiT“
(I, 3, 21).2 sityvis „esazRvrebian“ gadmosacemad geografosi iyenebs zmnas „ὁρίζει“ (sawyisi forma ὁρίζω). zemoT ukve aRvniSneT, rom am ukanasknelis Ziria „ὅρоς“ – „horos“, rac niSnavs „sazRvars“.
imave termins vxvdebiT „geografiis“ sxva TavebSic. mag., sadac
laparakia eTiopiis sazRvrebze (II,5,11); evropisa da aziis sazRvarze
(XI, 2, 1) da a. S.
1
2
yauxCiSvili, strabonis geografia, gv. 212-213.
iqve, gv. 81.
43
zogjer straboni „sazRvris“ gadmosacemad xmarobs termins
„μεϑóρια“. mag., frazebSi: „miuTiTeben kolxidisa da iberiis sazRvrebze“ (I, 2, 39); an „albaniisa da armeniis sazRvrebamde“ (XI, 1, 5) da a. S.
aqac unda uTqvas, rom xsenebul terminSic aSkarad ikiTxeba Ziri „ὅρоς“
– „horos“.
„geografiaSi“ vxvdebiT „ὅρоς“-idan nawarmoeb sxva sityvebsac.
vfiqrobT, sainteresoa pasaJi, sadac straboni gadmoscems iberiis mosaxleobis socialur struqturas. avtoris TqmiT, qurumebi, romlebic
Seadgenen meore genoss „zrunaven agreTve mezoblebTan (τоὺς ὁμóρоυς)
samarTalze“ (XI, 3. 6).1 am terminTan dakavSirebiT T. yauxCiSvili SeniSnavs: „strabonis cnobis ὅμоρоι (Ziria – ὅρоς sazRvari) ki swored imas
niSnavs, vinc sazRvarTan gemijneba (da ara imas, vinc sazRvris SigniT
mezobelia)“.2
amdenad, SeiZleba davaskvnaT, rom straboni „sazRvris“ (da masTan dakavSirebuli cnebebis, mag., mosazRvred mcxovrebi da sxv.) gadmosacemad iyenebs: termins „ὅρоς“ – „hoross“ da misgan nawarmoeb
formebs.
analogiurad iqceva diodoros sicilieli (Zv. w. I s.). mag., „biblioTekaSi“ (XIV, 29,5) naTqvamia: „rogorc ki elinebma maTi (makronebis
– v. v.) sazRvari gadalaxes, Sevidnen kolxTa qveyanaSi“.3 mocemul
fragmentSi „sazRvars“ Seesatyviseba berZnuli „ὅρоς“ – „horos“.
amave termins an misgan nawarmoeb formebs iyenebs plutarqosi
(I-II ss.). mag., kavkasionis qedis zoli, „hirkaniis zRvamdea gadaWimuli,
magram albanebs ar esazRvreba (оὐχ ὁμоρоῦσαι) (pompeusi XXXV).4
saintereso cnobas gvawvdis plutarqosi sazRvris aRmniSvneli
niSnebis Sesaxebac. mag., Tezevsma „isTmosSi dadga sayovelTaod cnobili sveti, romelzec qveynis sazRvris aRsaniSnavad gaakeTa ori trimetriiT Sesrulebuli warwera, romelTagan erTi, aRmosavleTisken mimarTuli, ambobda: peloponesi ar aris aq, ioniaa; meore, dasavleTisken
mimarTuli ki gvamcnobda: peloponesia aq da ara ionia“ (Tezevsi, XXV).5
es kidev erTxel adasturebs, rom iq, sadac sazRvris dadeba bunebriv
gamyofebze ver xerxdeboda, qvis svetebs (Sesabamisi warweriT) an xelovnur zRudeebs aRmarTavdnen.
1
2
3
4
5
yauxCiSvili, strabonis geografia gv. 130.
yauxCiSvili, saqarTvelos istoriis Zveli berZnuli wyaroebi, gv. 153.
diodoros sicilieli, biblioTeka, gv. 271.
plutarqosi, paraleluri biografiebi, pompeusi, gv. 284.
plutarqe, rCeuli paraleluri biografiebi, gv. 13.
44
yuradRebas ipyrobs imave avtoris monaTxrobi imis Sesaxeb, Tu
rogor xdeboda garkveuli teritoriis SemosazRvra. plutarqosis
TqmiT, romulusma daiwyo Txrilis gavleba, raTa momavali qalaqis kedlebi Semoefargla. xolo roca misi Zma, remusi am Txrils gadmoaxta,
is mokles. erTni amboben, rom sasikvdilo dartyma mas Tavad romulusma miayena, sxvaTa TqmiT, ki – celerusma, romulusis megobarma...
odnav mogvianebiT, romulusma saxnisiT Rrma kvali gaavlo da ase moniSna qalaqis sazRvrebi (romulusi, X-XI). eWvgareSea, rom qalaq romis
daarsebis Sesaxeb TxrobaSi plutarqosi gadmogvcems uZveles tradicias, Tu rogor xdeboda sakuTari teritoriis SemosazRvra. rogorc
Cans, Tavdapirvelad sazRvrad iyenebdnen Rrma Txrils, SemdgomSi ki
xeliT nageb zRudeebs.
Zalze sainteresoa plutarqosis azri sazRvris daniSnulebis
Sesaxeb. misi TqmiT, zRvari/sazRvari, Tu mas daicav, boWavs Zalas,
xolo Tu ara – gamxels ZaladobaSi (numa, XVI). vfiqrobT, motanili
amonaridebi kargad aCvenebs sazRvris sakralur mniSvnelobas da mis
mimarT berZeni avtoris pativiscemas.
dionisiosi (II s.) Tavis „samyaros aRweraSi“ (14-22) wers: „evropas
aziisagan Suaze mijnavs tanaisi“; „zeaRmarTulia aziis qveynis kideze
erTi yeli _ kaspiisa da evqsinoss Soris. mas miiCneven evropisa da aziis sazRvrad“.1 pirvel SemTxvevaSi avtori iyenebs zmnas „ὁρίζω“, meoreSi
ki arsebiT saxels „ὅρоς“ – „hoross“.
analogiurad iqceva arianosic (I-II ss.). misi TqmiT, „trapeZuselebis mosazRvreni, rogorc qsenofonic ambobs, arian kolxebi“ (13).2 „mosazRvred mcxovrebis“ aRsaniSnavad aq vxvdebiT termins
„ὅμоρоι“, romlis Ziric, rogorc zemoT SevniSneT, aris „ὅρоς“. sxvagan
romaeli moxele ambobs, rom esqile „evropisa da aziis sazRvrad (ὅρоѵ)
fasiss Tvlis“ (16).3
imave avtoris sxva TxzulebaSi – „aleqsandres anabasisi“ –
naTqvamia: „darioss mieSvelnen indoelTagan isini, vinc baqtrielebis
mezoblebi (ὅμоρоι) arian (III, 8, 3-6)“.4 „indoeTis ambebSi“ arianosi aRniSnavs: „indoelTa qveynis sazRvari CrdiloeTis qaris mimarTulebiT
1
2
3
4
dionisiosi, samyaros aRwera, gv. 298.
arianosi, evqseinos pontosis periplusi, gv. 305.
iqve, gv. 307.
arianosi, evqseinos pontosis periplusi, gv. 308.
45
aris tavrosis mTa“(2, 1).1 am SemTxvevaSic „sazRvars“ Seesabameba „ὅρоς“
– „horos“.
klavdios ptolemaiosis (90-168 ww.) „geografiuli saxelmZRanelos“ mixedviT, „aziis sarmatia CrdiloeTiT esazRvreba ucnob miwas“ (V, 8.).2 erTgan avtori gvamcnobs, rom kolxida CrdiloeTidan
SemosazRvrulia sarmatiis nawiliT (IX, 1).3 orive SemTxvevaSi cnebebis
`esazRvreba“ da `SemosazRvrulia“ gadmosacemad kvlav vxvdebiT zmnas
„ὁρίζω“. analogiuri viTareba gvaqvs Txzulebis sxva monakveTebSic
(mag., X, 1; XI, 1; XII, 1; XVIII, 2 da sxv.).
dion kasios kokeianosis (II-III ss.) „romis istoriaSi“ iberielebze
naTqvamia, rom „es xalxi kirnosis orive mxareze cxovrobs, erTi mxridan albanelebs esazRvrebian (πρóσоρоι), meoredan ki – armenielebs“
(XXXVII, 1).4 motanili sityvis Ziria „ὅρоς“ – „horos“.
igive avtori mogviTxrobs, rom publius kanidios krasusi SeiWra
iberiis „mezobel (ὅμоρоѵ) albaniaSi“ (XIX, 24).5 aqac „mezobeli“, „mosazRvre qveynis“ gadmosacemad gamoiyeneba sityva, romelic momdinareobs Cven mier araerTgzis xsenebuli terminidan „ὅρоς“.
dionisios bizantielis (I–II ss.) „bosporosis anaplusSi“ (2) naTqvamia, rom md. tanaisi aris „ori xmeleTis sazRvari (ὅρоς)“.6
filostratosi (II-III ss.) Tavis TxzulebaSi „apolonios tianelis
Sesaxeb“ (VII, 26) aRniSnavs: skviTebs „zRudavs istrosebi, Termodonebi
da tanaisebi“.7 avtori aq iyenebs zmnas „ὁρίζω“, romelzec araerTxel
iyo saubari.
amrigad, Cven SeviswavleT „sazRvris“ cneba da misi aRmniSvneli
terminebi klasikuri, elinisturi da romauli xanis berZnulenovan teqstebSi. vfiqrobT, motanili masalidan naTlad gamoikveTa:
a) „sazRvars“ ZvelberZnul wyaroebSi Seesabameba termini „ὅρоς“
(horos) da misgan nawarmoebi formebi;
b) „sazRvari“ aris eTnosebis/xalxebis, qveynebis, saxelmwifoebisa
da samyaros nawilebis/kontinentebis gamyofi mijna;
1
2
3
4
5
6
7
iqve, gv. 312.
klavdios ptolemaiosi, geografiuli saxelmZRvanelo, gv. 356 a.
iqve, gv. 356 b.
dion kasios kokeianosi, romis istoria, gv. 360.
iqve, gv. 366.
dionisios bizantieli, bosporosis anaplusi, gv. 360.
filostratosi, apolonios tianelis Sesaxeb, gv. 375.
46
g) avtorebi upiratesobas aniWeben iseT sazRvrebs, romlebic
bunebriv zRudeebze (mdinareebi, sruteebi, tbebi, zRvebi, mTaTa sistemebi) gadis, rac maTi Tanadrouli Sexedulebebis asaxvas warmoadgens,
romelic, uTuod, arqaul tradiciebs unda efuZnebodes;
d) iq, sadac bunebrivi gamyofebi ar arsebobda, sasazRvro niSnebad gamoiyeneboda xelovnuri zRudeebi (Txrilebi, simagreebi da a. S.)
an specialuri qvis svetebi saTanado warwerebiT;
e) udidesi mniSvneloba eniWeboda sazRvris zustad dadgenas,
radgan kargad iyo gacnobierebuli, rom uamisoba mezoblebs Soris
teritoriuli davebis mizezi xdeboda;
v) antikuri avtorebi sazRvris mimarT saTanado pativiscemas amJRavneben.
damowmebuli wyaroebi da literatura
arianosi, evqseinos pontosis periplusi – arianosi, evqseinos pontosis periplusi, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi,
Tbilisi, 2010, gv. 305.
diodoros sicilieli, biblioTeka – diodoros sicilieli, biblioTeka, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv.
271.
dion kasios kokeianosi, romis istoria – dion kasios kokeianosi, romis
istoria, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi,
2010, gv. 360.
dionisios bizantieli, bosporosis anaplusi – dionisios bizantieli,
bosporosis anaplusi, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 360.
dionisiosi, samyaros aRwera – dionisiosi, samyaros aRwera, `antikuri
kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 298.
esqile, mijaWvuli promeTe – esqile, mijaWvuli promeTe, `antikuri
kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 72.
klavdios ptolemaiosi, geografiuli saxelmZRvanelo – klavdios
ptolemaiosi, geografiuli saxelmZRvanelo, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 356 a.
plutarqe, rCeuli paraleluri biografiebi – plutarqe, rCeuli
paraleluri biografiebi, I, ZvelberZnulidan Targmna, Sesavali werili da ganmartebebi daurTo a. uruSaZem, Tbilisi, 1957.
47
plutarqosi, paraleluri biografiebi, pompeusi – plutarqosi, paraleluri biografiebi, pompeusi, `antikuri kavkasia~ enciklopedia, t.
I, wyaroebi, Tbilisi, 2010, gv. 284.
polibiosi, istoria – polibiosi, istoria, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 192.
skimnos qioseli (fsevdo), xmeleTis aRweriloba – skimnos qioseli
(fsevdo), xmeleTis aRweriloba, `antikuri kavkasia~, enciklopedia, t.
I, wyaroebi, Tbilisi, 2010, gv. 203.
filostratosi, apolonios tianelis Sesaxeb – filostratosi, apolonios tianelis Sesaxeb, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 375.
qsenofoni, kirosis anabasisi – qsenofoni, kirosis anabasisi, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 120.
hekateos miletoseli, dedamiwis aRwera – hekateos miletoseli,
dedamiwis aRwera, `antikuri kavkasia~, enciklopedia, t. I, wyaroebi,
Tbilisi, 2010, gv. 80.
herodote, istoria, t. I – herodote, istoria, berZnulidan Targmna, winasityvaoba da saZiebeli daurTo T. yauxCiSvilma, t. I, Tbilisi,
1975.
herodote, istoria, t. II – herodote, istoria, berZnulidan Targmna,
winasityvaoba da saZiebeli daurTo T. yauxCiSvilma, t. II, Tbilisi,
1976.
herodotosi, istoria – herodotosi, istoria, `antikuri kavkasia~,
enciklopedia, t. I, wyaroebi, Tbilisi, 2010, gv. 83.
berZeniSvili, saqarTvelos istoriis sakiTxebi, VIII – berZeniSvili n.,
saqarTvelos istoriis sakiTxebi, VIII, Tbilisi, 1975.
gordeziani, Zveli istoriis narkvevebi – gordeziani l., Zveli istoriis narkvevebi, Tbilisi, 2009.
gordeziani, ugulava, kavkasia/kavkasosi – gordeziani r., ugulava g.,
kavkasia/kavkasosi, `antikuri kavkasia~, enciklopedia, t. III, Tbilisi,
2018, gv. 28.
vaSakiZe, saxelmwifo teritoria – vaSakiZe v., saxelmwifo teritoria
– „koleqtiuri mexsierebis xati“, `analebi~, 12, 2016, gv. 60-67.
yauxCiSvili, saqarTvelos istoriis Zveli berZnuli wyaroebi – yauxCiSvili T., saqarTvelos istoriis Zveli berZnuli wyaroebi, Tbilisi,
1976.
48
yauxCiSvili, strabonis geografia – yauxCiSvili T., strabonis geografia. cnobebi saqarTvelos Sesaxeb, Tbilisi, 1957.
Яйленко, Архаическая Греция – Яйленко В. П., Архаическая Греция, В кн.:
“Античная Греция”, Т. 1, Становление и развитие Полиса, Москва, 1983, gv. 154155.
Valerian Vashakidze
The Concept of the Border in the Greek Texts of
the Classical and Subsequent Period
Summary
In establishing and clarifying the boundaries of the settlement of the Kartvelian tribes
and political entities on the territory of historical Georgia, in a stretch of about two
thousand years of ancient civilization, the data preserved in the Greek texts plays an
important role.
When using the information preserved in the works of different genres and purposes, the researcher faces a number of problems. One of the most important is to find
out what the author means by a particular term.
This work is aimed at defining the concept of “border” in the ancient Greek
literature of classical, Hellenistic and Roman periods. The study of the works of many
authors (Herodotus, Xenophon, Polybius, Strabo, Plutarch, Claudius Ptolemy, et. al.)
of the mentioned period revealed:
a) The border in Greek texts is expressed by the term: „ὅρоς“ (“Horos”) and its
derivative forms;
b) The border is the dividing line between ethnic groups, countries, states and parts
of the world/continents;
c) The authors give preference to borders passing along natural boundaries (rivers,
mountain systems, seas, lakes, straits), which is a reflection of their contemporary views and which must undoubtedly be based on archaic traditions;
d) Where there were no natural separators, artificial barriers (trenches, fortifications, etc.) or special stone pillars with appropriate inscriptions were used as
boundary markers;
e) It was very important to establish exact boundaries, since their absence led to
territorial disputes between neighbors;
f) The ancient Greeks showed proper respect for the border.
49
John Latham-Sprinkle
Treason and Sovereignty in the Medieval Caucasus
In the medieval period, the Caucasus was invaded on multiple occasions by political entities with their origin in the Eurasian steppes, notably the Seljuk Empire in the
11th century and the Mongol Empire in the 13th century. Our contemporary Caucasian
narratives emphasise the destruction these invaders wrought. For example, the Georgian Chronicle of Kartli (matiane qarTlisa¡), part of the Kartlis Tskhovreba annals, dwells on the destruction of the Seljuk invasion of 1080, the “great Turkish time”
(didi Turqoba).1 In the 13th century, Georgian, Persian and Armenian sources likewise emphasise the destruction caused by the Mongol invasions of 1236 and 1238-40.2
Much modern historiography repeats this general narrative, and by implication extends
these reports of physical destruction to the state and societal structures of the medieval
Caucasus. Broadly following the narrative of the next section of the Kartlis Tskhovreba,
the Life of David, King of Kings (cxovreba¡ mefeT-mefisa daviTisi), contemporary historiography frequently depicts the Seljuk invasions as a nadir for Georgia, prior
to David IV’s brilliant revival.3 Even more emphatically, the Mongol invasions have
been blamed for the demise of both the Alan kingdom of the North Caucasus, and for
splitting the Georgian kingdom into multiple competing lordships.4
I certainly do not intend to challenge the basic facts of these invasions, or deny
that the Seljuk and Mongol armies caused great physical destruction. However, I would
like to argue that a focus on states in Caucasian historiography has led to a one-sided interpretation of these events, one which prioritises rulers and their nascent state apparatuses over subordinated aristocrats. For such aristocrats, and even for kings themselves,
the arrival of a large, foreign army in the Caucasus could be as much as opportunity as
a threat, providing a large, powerful potential ally which could be redirected against
1
Met’reveli, Kartlis Tskhovreba, pp. 290-294; Met’reveli, Jones, Georgia, pp. 159-162. In this article,
the term ‘Georgia’ and ‘Georgian’ will refer to a) sources written in the Georgian language, and b) the
united kingdom of Kartli and Apkhazeti, ruled by the Bagratid dynasty. The latter is distinguished from the
Kingdom of Kakheti, which although culturally Georgian was not incorporated into the Bagratid Kingdom
of Georgia until 1105.
2
Met’reveli, Kartlis Tskhovreba, p. 547, Met’reveli, Jones, Georgia, pp. 330-331; Kirakos Gandzakets’i,
History, pp. 193-197; Juvaynī, Tārīkh-i Jahān Gushā, Vol. I, pp. 224-225, Juvaynī, World-Conqueror, Vol.
I, pp. 268-270.
3
Thus, for example, Rayfield, Edge of Empires, pp. 80-84; Suny, Georgian Nation, pp. 34-35; Shengelia,
Georgia, pp. 76-78.
4
See for example Kuznetsov, Alans, pp. 332-341; Rayfield, Edge of Empires, pp. 125-131; Lordkipanidze, Georgia, pp. 7-9; Suny, Georgian Nation, pp. 40-44; Shengelia, Georgia, pp. 112-118.
50
one’s domestic enemies. Such actions are sometimes cast as destructive of unity, or
even treasonous; yet these interpretations, I argue, project back in time a modern conflation of political structures and ethnicity, which prioritises loyalty to a state which is
seen as an expression of popular will. This article will demonstrate this point with an
examination of two incidents: the conversion to Islam of the Kiurikian King of Kakheti,
Aghsartan I, in 1068-84, and the co-operation of North Caucasian Alanic princes with
the invading Mongol armies in 1239-40.
As has long been argued, the identification of a person with the political entity
within whose borders they are born is not a natural or automatic process; rather, it is
a specifically modern historical one.1 Conversely, we cannot assume that pre-modern
states held sovereignty over people within their borders simply by virtue of ‘their’ people being born there – an assumption which underpins the modern world and its focus
on citizenship. However, as Giorgio Agamben and Adam T. Smith have argued, certain
aspects of the modern state’s behaviour display continuities with pre-Enlightenment
states, most notably the fact that sovereignty depends on defining people as citizens
or subjects through demonstrations of power over their lives. By contrast with modern
international law, in the pre-Enlightenment era sovereignty could not be assumed to
be a persistent state of being, linked with the biological life of “the people”, in whom
post-Enlightenment liberal thought claims sovereignty is vested.2 Rather, it had to be
consistently asserted by a sovereign ruler, frequently through acts of violence, in order to be considered valid. So that we do not retrospectively project modern political
conceptions into the medieval period, we therefore first need to examine how claims of
sovereignty were made in Caucasian sources of this period.
For the Seljuk invasions and the Caucasian reaction to them, our most important
sources are Georgian chronicles of the 11th century CE.3 These sources concentrate overwhelmingly on the actions of their dynastic patrons, rather than expressing the sovereignty of a state in territorial terms.4 In terms of a question, our medieval Georgian
sources do not ask ‘where is Kakheti (or Georgia, or Alania, or so on) and where are its
borders?’, but rather ‘what did the King of Kakheti (or Georgia, etc.) do?’ For example,
Anderson, Imagined Communities; Corrigan, Sayer, Great Arch, pp. 1-7; Agamben, Homo Sacer, pp.
127-134; Shnirelʹman, Being Alans, pp. 21-35, 75-76.
2
Smith, Political Machine, p. 6; Agamben, Homo Sacer, pp. 44-47, 63-67.
3
Aghsartan of Kakheti’s conversion to Islam, the subject of this article, is also mentioned in Ṣadr al-Dīn
al-Ḥusaynī’s late 12th- early 13th century Arabic chronicle, the Akhbār al-dawla al-saljūqiyya. However,
this chronicle will not be extensively analysed here, since this article concentrates on Caucasian political
conceptions. It is nonetheless interesting that this source also demonstrates Seljuk Sultan Alp Arslān’s
sovereignty by recounting his actions, namely the capture of fortresses, Aghsartan making a gesture of
submission by kissing the sultan’s foot, and the sultan giving gifts to Aghsartan and his nobles which the
latter accept. See al-Ḥusaynī, Akhbār, pp. 54-56.
4
Rapp, Landscape, pp. 13-18.
1
51
the panegyric ‘Life of David, King of Kings’ closing section enumerates the conditions
for a king’s sovereignty thus:
`da viTar vin aRracxnes, raodenni saqmeni eTxovebian mefobasa,
raodenni marTebani da gansagebelni? kideTa pyrobani, napirTa
mWirvani, ganxeTqilobaTa krZalvani, samefo¡sa wynarebisa Roneni, laSqrobaTa mecadinobani, mTavarTa zakvisa cnobani, m£edarTa ganwesebani, saeroni SiSni, sa£eloTa da sabWoTa sjani,
saWurWleTa Semosavalni, mociqulTa SemTxuevani da pasuxni, meZRuneTa jerovanni misagebelni, SemcodeTa wyalobiTni wurTani,
msaxurebulTa niW-mravlobani, moCivarTa marTalni gamoZiebani,
mosakiTxavTa Sesaty¢sni mokiTxvani, spaTa dawyobani da Ronierni mimarTebani...~ (“And who can count how many things a man must do
when he reigns; how many people he must govern, how many things he must
put in order? A King has to conquer countries, reinforce borders, prevent revolts,
ensure tranquillity in the country, launch campaigns, catch the intrigues of the
mtavaris [subordinate nobles], command troops, take care of the people’s affairs,
appoint officials and judges, look after the treasury’s income, receive envoys and
give them answers, reward properly those who present gifts, instruct wrongdoers
kindly, lavishly present servants, ensure the fair trial of the accused, demand
reports, and organize armies for skilful raids”).1
As we can see from this passage, sovereignty is defined by actions and processes, rather than being a pre-existing state of being within a given territory. While borders
are mentioned in passing, it is only in the context of a king’s action towards them,
rather than being a pre-existing demarcation of the sphere within which his sovereignty
operates. Given the overtly pro-dynastic inclination of Georgian historiography, these
characterisations of sovereignty can be fairly said to reflect the messages which these
dynasts wished to have sent.2 In other words, sovereignty, according to these sources
and those who commissioned them, is seen not as a persistent state, but a consequence
of action.
When we see it in this way, our sources are packed with demonstrations of sovereignty, most notably through the collection of tribute or taxes, military campaigns,
support of the church, and the seizure of fortresses. This is true from the foundational
narratives of Georgian historiography onwards. For example, the original act of sovereignty in the Kartlis Tskhovreba is the mythic ancestor Haos’ rejection of the world-
1
2
Met’reveli, Kartlis Tskhovreba, p. 335, Met’reveli and Jones, Georgia, pp. 184-185.
For the dynastic orientation of the Kartlis Tskhovreba, see Rayfield, Literature, pp. 62-69.
52
king Nebroth’s tribute, and him defeating Nebroth in battle.1 This account, while ancient in origin, was re-edited in the 1060s and was thus clearly still considered relevant
in the period under study.2
A consequence of this action-oriented conceptualisation of sovereignty was that
a certain geographical area or point could be the subject of multiple different claims
of sovereignty. As we will see, this conception is implicit in our Georgian sources of
the high medieval period; however, it can be compared to a more explicit passage in an
Armenian source of the same period, Book III of Movses Dasxuranc̣i’s History of the
Caucasian Albanians (c. 944). This briefly describes the political situation in Caucasian
Albania in the early 8th century. However, rather than a single suzerain, it describes a
situation where three different outside powers – the courts of Byzantium, the Umayyad
Caliphate, and the Khazar Khaqanate – all demand tribute from Caucasian Albania.3 As
Alison Vacca has argued, the demanding of tribute in Armenian sources of the 8th-10th
century should be seen as a sign of suzerainty.4 This passage therefore implies that it
was possible for a given region to be simultaneously the object of multiple suzerainities – or rather, for multiple different elite actors to attempt to claim suzerainty over it.
The actual historical truth of this account is less significant, in this context, than
its high medieval historiographical representation. It is therefore notable that it describes a situation of imperial conflict over the Caucasus as leading to ambiguity and
disruption in patterns of sovereignty. Indeed, this text laments the situation, longing for
a single, more predictable suzerain, the Sassanian Empire, as opposed to tax exactions
– backed up by the threat of military force – by multiple putative sovereigns.
In this context, we can understand the significance of direct military intervention
by an outside power, such as the Seljuks and Mongols. This could create a space of ambiguity in sovereignty, whereby even if a local ruler acknowledged the suzerainty of an
outside empire, he could also assert his own sovereignty over a given area, as demonstrated by tax exactions or military prowess. This last point could, at times, be directly
backed up by the army of that outside empire, its ruler recognising a subordinate’s rule
over a particular territory – or rather, as we will see, the right to forcefully make a claim
of sovereignty over it.
The basic point that Caucasian dynasts sometimes depended on and utilised
the power of outside empires is fairly well-established. While it is not generally foregrounded in studies of the Seljuk and Mongol periods, it is a standard part of another period’s historiography: that of Sassanian, Umayyad and ‘Abbāsid dominion over
1
2
3
4
Met’reveli, Kartlis Tskhovreba, pp. 27-28, Met’reveli and Jones, Georgia, pp. 14-15.
Rapp, Historiography, pp. 157-168.
Dasxuranci, Caucasian Albanians, p. 202.
Vacca, Non-Muslim Provinces, pp. 180-209.
53
the Armenian and Georgian principalities. Between 485 and 885-3, with several interruptions, hegemonic power within the South Caucasus lay with presiding princes
appointed by their southern imperial neighbours.1 Such a broad-stroke and discursive
continuity masks, of course, considerable changes in this institution, not least between
ruling families, the territories they claimed hegemony over, and the extent of imperial
central control. However, it is notable that it was sometimes considered not only pragmatic but also acceptable to actively utilise the military force of these princes’ imperial
overlords, even in ecclesiastical disputes. One particularly striking example is provided
by Movses Dasxuranc̣i. Under the History of Caucasian Albania’s entry for the years
703-5, it mentions an appeal by a group of rebellious bishops of Caucasian Albania
to the Armenian catholicos, Elia, for help in suppressing Chalcedonian Christianity.
This had been instituted in the country by the Albanian catholicos, Nerses, with the
support of the queen, Spram.2 However, rather than limiting this dispute to Christian
powers, Elia then wrote to the Umayyad Caliph ‘Abd al-Malik ibn Marwān, claiming
that Nerses’ moves towards Chalcedonianism showed the Albanians were trying to ally
with the Byzantine Empire. As a result, ‘Abd al-Malik sent an army to Albania, which
suppressed the independent Albanian church and instituted full Armenian ecclesiastical
control over the region.3
The image projected by our 10th century source is not one of marauding Arab
Muslims being opposed by Christian Armenians and Albanians. Rather, we see diverse
political actors seeking support from outside political entities: the Albanian bishops
appealing to the Armenian catholicos; the Armenian catholicos using the power of the
caliphate to further his own church’s position. It is particularly significant that Movses
Dasxuranc̣i does not censure the Armenian catholicos for involving the caliphate in this
dispute, even though the intervention of a Muslim-led army led to the death of a senior
churchman, Nerses of Albania.4 This is especially surprising, since the same book of his
history starts with a standard anti-Muslim polemic, describing the Prophet Muhammad
as a fraud.5 But rather than continuing in this vein, the story of the return of Albania
to Armenian orthodoxy is told via primary source documents: a set of letters with a
commentary that even describes ‘Abd al-Malik as “virtuous.”6 I would argue that this
treatment of the Armenians’ Umayyad overlords is, nonetheless, consistent with the political situation in the tenth century, when Movses Dasxuranc̣i was writing. As Nikoloz
In general see Toumanoff, Armenia and Georgia, pp. 600-613; for a more detailed analysis, see Vacca,
Non-Muslim Provinces, pp. 124-133.
2
Dasxuranci, Caucasian Albanians, pp. 189-191.
3
Dasxuranci, Caucasian Albanians, pp. 191-192.
4
Dasxuranci, Caucasian Albanians, p. 192.
5
Dasxuranci, Caucasian Albanians, pp. 186-188.
6
Dasxuranci, Caucasian Albanians, p. 197.
1
54
Alexidze has argued, by the tenth century the primary driver in Armenian ecclesiastical
historiography had become the schism between Armenian miaphysite orthodoxy and
Chalcedonianism.1 In this context, the real struggle in Movses Dasxuranc̣i is against
the spread of this heresy, rather than a proto-national struggle against foreign invaders.
I would argue that the Seljuk and Mongol periods saw similar uses of outside
military forces by Caucasian dynasts and aristocrats against their regional enemies. The
case of Aghsartan I, Kiurikian King of Kakheti and Hereti from 1058 to 1084, demonstrates this point clearly. Kakheti had intermittently been under Bagratid overlordship
in the preceding century and a half, but had become fully independent under its first
king, K’virik’e III (r.1010-39). During the reigns of K’virik’e’s successors Gagik and
Aghsartan I, however, the region of Hereti had been gradually coming under Bagratid
control.
Our most prominent source for the case of Aghsartan I is the Georgian royal
annals, the Kartlis Tskhovreba. This describes the invasion of Seljuk Sultan Alp Arslān
in 1068 in apocalyptic terms:
`da dayo equsi k¢ra¡, da iwyo o£rebad da £ocad kacisa... da moisra
uricx¢ suli qristianeTa¡ da tyue iqmna; da iqmna saZagel queyana¡ qarTlisa¡ saxilvelad kacTa. moo£rdes yovelni eklesiani
da simravliTa mZorisa¡Ta arRara daedgmodes queyanasa Tualni.
da codvaTa CuenTa mosagebelsa risxvasa RmrTisasa zeciT ca¡
wamebda, da sisxlis mw¢meli Rrubeli aRmosavleTiT moefina qarTlsa zeda. da iqmna Rame ukuni, viTarca naTeln dRisa¡~ (“The
Sultan stayed six weeks, and he began to ravage and slay the people… A countless number of Christians were slain and taken prisoner. The land of Kartli was
abominable for men to see: all the churches were devastated and one could not
set one’s eyes on the ground for the number of dead bodies. The sky above bore
witness to God’s wrath for our sins, and a blood-raining cloud covered Kartli in
the east, and the light of the day changed into a dark night”.)2
Of course, this is a standard set of apocalyptic imagery, which cannot be taken
literally. However, this passage becomes extremely interesting in the context of the
one that immediately precedes it. This mentions that Aghsartan of Kakheti, “a man of
modest substance” (mcirediTa saqonliTa) renounced his Christian faith and had
himself circumcised, in order to gain the Seljuks’ support against the kings of Georgia.3
Moreover, the Kartlis Tskhovreba claims that Aghsartan’s forces actively co-operated
with those of the Seljuk Sultan, marching out alongside them in order to take posses1
2
3
Aleksidze, Schism, pp. 129-135.
Met’reveli, Kartlis Tskhovreba, p. 291, Met’reveli and Jones, Georgia, p. 160.
Met’reveli, Kartlis Tskhovreba, p. 290, Met’reveli and Jones, Georgia, pp. 159-160.
55
sion of fortresses granted to him by Alp Arslān. The effect of juxtaposing these two
passages is to further condemn Aghsartan’s apostasy, and to implicitly delegitimise his
claims to kingship. It is notable, in this context, that the didebulis (lords) of Hereti, to
the south-east of Kakheti proper, are described as being “loyal” (erTgul) to Bagrat’
IV, King of Georgia. This is despite the fact that Hereti was not fully integrated into
Georgia, but rather was contested between the Bagratid rulers of Georgia and the kings
of Kakheti. The implication is that, to Leonti Mroveli, author of this section of the
Kartlis Tskhovreba, the only proper loyalty is to the kings of Georgia – an unsurprising
assertion, given that his chronicle was commissioned by Bagrat’.1
I would like to warn against taking Leonti Mroveli’s pro-Bagratid interpretation of loyalty too much at face value, and therefore seeing Aghsartan as a traitor
against Georgian unity. We are fortunate that we do have traces of an alternative,
pro-Kiurikian royal historical tradition, preserved in Vakhushti Bagrationi’s Life and
Deeds of Kakheti and Hereti (qmnuleba da cxovreba kaxeTisa da hereTisa).
This 18th century account appears to have utilised an older chronicle sympathetic to the
Kakhetian kings, particularly K’virik’e III, one of several sources utilised by Vakhushti
which no longer survive.2 It is therefore notable that it treats Aghsartan’s embrace of
Islam without any of the judgement levied by the Kartlis Tskhovreba, but rather simply
reports these events. Moreover, it explicitly states that this led to the re-unification of
Kakheti and Hereti, implicitly condoning Aghsartan’s actions through comparison with
the great K’virik’e III, who also had re-unified the two kingdoms.3
This pro-Kiurikian text thus treats Aghsartan’s act as just another pragmatic act
of statecraft, rather than a betrayal bringing about a demi-apocalypse. This pragmatic
interpretation is supported by the text of the Life of David, King of Kings, which provides an example of both the Georgian and Kakhetian kings seeking the support of
outside rulers to enhance their own positions, and of the disconnect between Georgian
claims to suzerainty and reality. This depicts Giorgi II, Bagrat’ IV’s successor as King of
Georgia, agreeing to pay tribute (kharaj) to the Seljuk Sultan Malikshāh in c. 1081, and
thus implicitly to accept his suzerainty.4 In return, Malikshāh is claimed to have granted
Giorgi rulership over Kakheti and Hereti. However, in practice, this merely seems to
On the authorship and date of the Chronicle of Kartli, see Rayfield, Literature, p. 69.
Vakhushti, History, pp. 8-11. One telling piece of evidence is that Vakhushti at one point adds a marginal note to add further information to his account (specifically, that Ilarion, Catholicos of Georgia, was
from Kakheti, and was contemporaneous with khorepiskopos Gabriel of Kakheti); this implies that the
remainder of the basic text of the account was copied from a pre-existing source without much alteration,
in a manner comparable to Vakhushti’s history of Georgia, which is a close paraphrase of the Kartlis
Tskhovreba. See Qaukchishvili, Kartlis Tskhovreba, Vol. IV, p. 558; Vakhushti, History, p. 126.
3
Qaukchishvili, Kartlis Tskhovreba, Vol. IV, pp. 562-563; Vakhushti, History, p. 129.
4
Met’reveli, Kartlis Tskhovreba, pp. 304-305, Met’reveli and Jones, Georgia pp. 172, 193.
1
2
56
have been the right to attack Kakheti, since the chronicle next records a Georgian siege
of the Kakhetian fortress of Vezhini. In response, Aghsartan once again accepted Islam
(having apostatised in the intervening 13 years since his last submission to the Seljuks).
He thus regained Malikshāh’s support as ruler of Kakheti and – as the Life and Deeds
of Kakheti and Hereti adds, but the Kartlis Tskhovreba does not – Hereti.1 This incident
once again shows the pitfalls of relying solely on the Kartlis Tskhovreba’s pro-Bagratid
account, since it is clear that both Bagratids and Kiurikids sought out Seljuk support
where necessary, with historical traditions alternately condoning or condemning this
action, depending on which family is being supported.
Moreover, a further examination of both the Kartlis Tskhovreba and Life and
Deeds of Kakheti and Hereti show that just as Aghsartan was capable of bringing in
outside support against his Bagratid rivals, so were his vassals, the nobility of Hereti.
This is made particularly clear by the deposition of Aghsartan’s namesake grandson,
Aghsartan II, in 1105.2 Both sources confirm that Aghsartan was captured and overthrown by the didebulis of Hereti, Arishian and Baram, who themselves sought support
from the new Georgian king, David IV. In this we see the key to the Kartlis Tskhovreba’s previous description of the didebulis of Hereti as loyal to King Bagrat’ IV and the
Bagratids. Rather than this being a case of a rebellious principality split between those
remaining loyal to the Bagratids and those disloyal to them, we instead see a layered
conceptualisation of sovereignty, with aristocratic leaders at different levels seeking
the support of those more powerful than themselves in order to enhance their own
positions. A village in Hereti in the 1080s might therefore be the subject of claims of
sovereignty by a local Heretian didebuli, King Aghsartan I of Kakheti, King Giorgi II
of Georgia, and the Seljuk Sultan Malikshāh, all at the same time. In sum, rather than a
simple picture of a single, legitimate Georgian, Christian king, fighting against a single,
Muslim, outside invader, we have a picture of multiple, overlapping conceptualisations
of sovereignty, with adherents of each conceptualisation seeking the support of outsiders against their own immediate neighbours, overlords, and subordinates.
Another example of Caucasian elites supplementing their own power with that
of outsiders comes from the Mongol period – specifically, the invasion of the Central
North Caucasian region of Alania in 1238-9. While not nearly as well-documented as
11th century Kakheti and Hereti, this shows similar patterns of action, whereby an outside military power (the Mongols) authorised and supported local claims of sovereignty
by Caucasian princes. Moreover, the fact that these events are recorded by non-CaucaQaukchishvili, Kartlis Tskhovreba, Vol. IV, p. 563, Vakhushti, History, p. 129.
Qaukchishvili, Kartlis Tskhovreba, Vol. IV, p. 563, Vakhushti, History, pp. 129-130; Met’reveli, Kartlis
Tskhovreba, p. 311, Met’reveli and Jones, Georgia, p. 175.
1
2
57
sian sources goes to show that this is not just a pattern of literary representation, but a
consistent theme in the politics of high medieval Caucasia.
Alania was, in the 10th-12th centuries, home to the most powerful kingdom in
the North Caucasus, its kings being overlords of the region covered by the modern
autonomous republics of Karachai-Cherkassia, Kabardino-Balkaria, North Ossetia, and
Ingushetia, and parts of Chechnya, Stavropol’ Krai and Krasnodar Krai.1 However, by
the 1230s, it seems that the Kingdom of Alania had collapsed, with its former lands
comprising a network of autonomous clans and villages, as most clearly described by
Riccardus’ account of Julian of Hungary’s travels.2 As with the South Caucasus, much
of the current historiography of this region dwells on the Mongols as an outside, destructive force, with claims that the Alan state and even its (entirely hypothetical) written tradition were destroyed by them.3 However, our best source for the events of this
period present a more complex picture.
This source is quite a curious one – the Chinese annals of the Mongol Yuan
dynasty, the Yuan-Shi. In it, there are a number of biographies of Alan noblemen, who
took service with the Mongols and eventually founded noble families in China. However, the opening passages of these biographies tell us about how these families came
to submit to the Mongols during their invasion of the North Caucasus. These give
us a rather more nuanced picture. Whilst there are some strongholds which resist the
Mongols, most famously the former Alan capital city of Magas, a large number of Alan
nobles appear to have sided with the Mongols; indeed, one of them, Mataersha, rose to
fame through his bravery in attacking Magas.4 Two such princes, Aersilan (Arslan) and
Hanghusi, were successively appointed as rulers of all or parts of Alania by the Mongols.5 These leaders and their families prospered from the advancement and material
rewards that the Mongol state could offer – not least, the extension of a regularised tax
system to a region which previously had possessed no such institution.6 In this way, it
was possible to utilise the Mongol state and its war-making capacities to regularise and
formalise tributary obligations, and to legitimate violent attempts to assert suzerainty
over other coalitions. Moreover, in all likelihood these Alan princes were able to directly utilise the Mongol army to support them against their rivals. Indeed, both Arslan’s
son, Asanzhen, and Hanghusi himself were killed in fighting against other North Caucasians, the latter’s conflict being continued by his wife, Waimasi, and son, Anfapu.
In general, see Beletskii, Vinogradov, Nizhnii Arkhyz and Senty, pp. 10-65.
See Theiner, Monumenta, p. 152.
3
For example, Bliev, Bzarov, Treasure, p. 11; Kuznetsov, Rekom, pp. 131-132; Gadlo, Ethnic History,
pp. 164-165.
4
See ‘Yuan-Shi’, in Alemany, Alans, p. 415.
5
Alemany, Alans, pp. 408-412.
6
de Rachewiltz, Secret History, pp. 205-206; Allsen, North Caucasia, p. 33.
1
2
58
This phenomenon was undoubtedly much more widespread, since the Yuan-Shi only
records the deeds of individuals whose descendants became prominent military figures
in Yuan China; thus, princes and who joined the Mongols but were not deported to China, or whose families did not become influential there, would not have been recorded.
In this case most of all, we see an atomised situation, with no overarching authority or overt attachment to ethnicity or kingdom. Rather, we see a relatively polycentric social structure, with individual leaders with smaller or greater numbers of followers – between 20 and 1,000 – either supporting or opposing the Mongols (or perhaps
both, at different times) in order to further their own positions, and those of their clans
and families.1 In this case, the arrival of a powerful invading army could be as much an
opportunity as a threat.
Rather than dismissing this kind of action as collaboration, it might be fair to
call it an alternative method of dealing with powerful outsiders.2 In the same way that
a martial artist can redirect the force of a threat to their own advantage, we can understand all of these anomalous cases – Aghsartan I, and Hanghusi and Aersilan – as
examples of ‘political judo throws’ – the (mis)direction of a potential adversary to aid
their own positions.
The image of politics as martial art is, however, an appropriate one, since the
deployment of violence was instrumental to these political strategies. In this context,
we can perhaps begin to rethink the Seljuk and Mongol invasions of the Caucasus
from the point of view of subordinated peasant communities, the church, and the lower
aristocracy. Given the ambiguity over sovereignty that these could create, the direct destruction caused by Seljuk or Mongol raids, and attempts by local Caucasian aristocrats
to violently demonstrate their sovereignty over a given area, there was great potential
for physical violence to befall the members of these communities, particularly if customary aristocratic protection of a religious or secular community was withdrawn.3
Moreover, in this ambiguous situation, any or all of their self-proclaimed overlords
could attempt to levy taxes from a given community, such as the hypothetical village in
Hereti that we imagined above. Multiple suzerainty might well have provided a space
for those with power to better their own advantage, but it was undoubtedly ruinous for
some of the communities subjected to these competing claims of suzerainty.
Therefore, rather than seeing the destruction of the Seljuk and Mongol invasions
as being a purely external factor to Caucasian history, this implies that we should see
Alemany, Alans, pp. 416, 409 respectively.
On issues with defining collaborationism, see Hoffmann, Collaborationism.
3
As happened in 1236 to the Armenian chronicler Kirakos Gandzakets’i, who was left with a group of
other clergy as guardians of a group of Armenian villagers while local aristocrats withdrew to their fortress
(See Kirakos Gandzakets’i, History, pp. 206-214).
1
2
59
this, to a certain extent, as being a continuation of existing Caucasian political conceptions and trends. This is not to deny that Seljuk and Mongol armies directly devastated
parts of the Caucasus. Rather, the point we should take is that as well as being physically destructive, these invasions also produced uncertainty, ambiguity and disruption
in patterns of sovereignty, opening space for ambitious local elites to violently assert
control over contested subordinated communities and other aristocrats. Co-operation
with an empire outside the Caucasus, was, in this context, just another tool that aristocratic and dynastic leaders could use in these domestic fields of political competition.
In essence, if we see a given society as a series of interlocking, contradictory and ongoing projects, rather than a steady state of being, then we can see that the Seljuk and
Mongol invasions of the Caucasus opened up a space of ambiguity in which ambitious
elites’ projects of sovereignty could be authorised and pursued.1
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jon leiTem-sfrinqli
Ralati da suvereniteti
Sua saukuneebis kavkasiaSi
reziume
warmodgenili statia kavkasiaSi XI da XIII saukuneebSi selCukTa da monRolTa Semosevebis axal interpretacias gvTavazobs. orive SemTxvevaSi kavkasieli aristokratebi dampyrobel jarebTan TanamSromlobdnen, rasac istoriografiaSi xSirad protonacionaluri erTobisTvis
damRupvelad miiCneven. kaxeTis mefis aRsarTan I-is (mefobda 1058-1084
ww.) da CrdiloeT kavkasiis alaniiis mTavrebis Aersilan-is da Hanghusi-s
magaliTebze dayrdnobiT, naSromSi dasabuTebulia, rom gare dampyroblebTan TanamSromloba kavkasiuri elitebis saerTo politikuri
strategia iyo. ufro metic, aRniSnul dinastTa mxardamWer kavkasiur
pirvelwyaroebSi es strategia sakmaod normalurad aris Sefasebuli.
imis magivrad, rom suvereniteti ganixilebodes, rogorc teritoriasTan da eTnikurobasTan dakavSirebuli mudmivi atributi, rasac
62
ZiriTadad samefo dinastebi da maTi administracia axorcielebdnen,
statiaSi gamoTqmulia mosazreba, rom suvereniteti iyo efemeruli,
rac gansakuTrebiT vlindeboda warmatebul samxedro kampaniebSi da
gadasaxadebis akrefaSi. suvereniteti, rogorc aseTi, mocemul regionze an Temze SeiZleba hqonoda erTdroulad ramdenime dinasts an
aristokrats. am konteqstSi, ucxoel dampyrobelTan TanamSromloba
ara mxolod Tavsebadi iyo kavkasieli dinastis sakuTar suverenitetTan, aramed mas Tavisi suverenitetis sxva aristokratebze da glexur
Temebze gavrcelebis saSualebebi SeeZlo Seeqmna. Tumca, ucxoelTa
Semosevebis gamo warmoqmnil gaurkvevlobas suverenitetTan dakavSirebiT, SesaZloa gamoewvia sadavo teritoriis Zaladobrivi moTxovna ramdenime gansxvavebuli politikuri aqtoris mier, es procesi ki
SeiZleba ukiduresad saziano yofiliyo regionSi mcxovrebi adgilobrivi TemebisTvis.
63
Paolo Pizzolo and Andrea Carteny
Tracing National Identity and Historical Consciousness
through Metahistorical Events: The Impact of the Battles of
Didgori, Lake Peipus, and Kosovo Polje on Collective Memory
and Political Action
Introduction
History is not only chronology, nor mere cause and effect relationship, nor an exclusive
result of materialistic interactions between social groups. Sometimes, history manifests
a spirit that transcends human reason and that can shape the identity of nations as well
as the rise and fall of civilizations. When history evolves from a list of sequential,
mechanical, progressive facts into an idealistic, ideological, and mythic notion it becomes metahistory. Metahistory considers historical events as immutable values and
ideal manifestations that transcend history and that remain in the collective memory
of nations. As such, it deprives history of its status as a core of factual truth, pivots on
narrative as the substance of historicity, and intertwines history with ideology and rhetoric.1 When historical events transform into metahistorical, a nation forges its identity
and its Weltanschauung around them, using them as lenses to describe the surrounding
reality, to relate to other nations, and to study the evolution of civilizations. In other
words, metahistorical events persist in one nation’s consciousness – and subconsciousness – beyond their concrete unfolding, as part of the folk’s collective memory.
Metahistory is based upon what may be called the “mythology of dates”. Chronological dates are perceived as historical moments that mark the cornerstone for the birth
of a nation, the emergence of a civilization, or the outbreak of a revolution. In 1936,
during one of his speeches to the vast crowds, the Italian dictator Benito Mussolini stated
that the year 1915 – when Italy entered World War One – represented the crucial year
for the history of the Italian people that may be equalled to the years 476 (the demise
of the Western Roman Empire), 1492 (the discovery of the Americas), and 1815 (the
European Restoration after Napoleon’s defeat): this represented a typical example of
transformation of historical dates into idealistic metahistorical narratives and rhetorical
devices. Metahistorical narratives are common to all nations and often commemorate
the core events of a civilization: for example, the Protestant Reformation (1517) for
Germany, the Glorious Revolution (1689) for England, the American Revolutionary
1
White, Metahistory.
64
War (1775-1783) for the United States, the French Revolution (1789) for France, and
the Bolshevik Revolution (1917) for Russia.
Oftentimes, nations refer to metahistorical dates that describe a decisive battle
that affected, for the good or the bad, their evolution or survival. Marathon (490 BC),
Teutoburg Forest (9), Châlons (451), Poitiers (732), Lechfeld (955), Hastings (1066),
Liegnitz (1241), Tannenberg (1410), Orléans (1429), Constantinople (1453), Mohács
(1526), Lepanto (1571), the Spanish Armada defeat (1588), Vienna (1683), Poltava
(1709), Lexington (1775), Trafalgar (1805), Leipzig (1813), Waterloo (1815), Sedan
(1870), Vittorio Veneto (1918), Stalingrad (1943) are just few examples. Each of these
battles implied either the fulfilment of a nation’s independence or unification, the assurance of a nation’s survival, the rise of a great empire and the decrease of another,
or a national catastrophe. In this sense, battles – both when they are won or lost – are
the clearest example of metahistorical events capable of creating national identity and
collective memory.
Through the examples of Georgia, Russia, and Serbia, this article wishes to investigate the role of metahistorical events, specifically military campaigns that culminate in decisive battles, as instruments for shaping the national identity and collective
memory of nations. Moreover, it attempts to highlight how in contemporary history
metahistorical events have been exploited by socio-political elites to rally their political
agenda. Since battles are in itself violent manifestations of political clashes that imply
death, sorrow, and mourning, they are particularly effective in stirring the people’s
emotions, which can be used as catalysers for political mobilisation. This is the reason
why metahistory often does not keep an important event in the realm of historiography,
literature, or folklore, but exploits it for recurring claims and revindications associated
to the spheres of coeval politics and geopolitics.
The article is divided as follows. A first introduction will review the scholarly
debate in social sciences dealing with national identity and historical consciousness,
describing the core anthropological aspects that characterize a social group as a “nation”, and will highlight the role of metahistorical events as key parameters to assess
the construction of peoples’ collective memory. The main part of the contribution will
focus on three cases, namely the battle of Didgori for Georgia, the battle of Lake Peipus
for Russia, the battle of Kosovo Polje for Serbia. Specifically, these sections will highlight how the three battles have decisively wrought the national identity and collective
memory of Georgians, Russians, and Serbs. Particularly, they will focus on the comparative value given by the results of the battles: with two cases resulting in victory and
one in a draw, but all celebrated as a time of a higher victory of God and of the destiny
of the Nation. Through this point of view, these sections highlight the ethno-symbolist
65
meanings of these battles and how they have been propagandised by the modern and
contemporary national narrative. Finally, the conclusion will recapitulate the importance of these metahistorical events, underlining their specific coeval interpretation and
how they still stimulate a debate about nation and identity, the West versus the East,
religious extremism, and the clash of civilizations.
National identity and historical consciousness: An overview
What is national identity? The question has fuelled endless debates among social scientists. In order to understand what national identity entails, the concepts of “nation” and
“identity” need to be briefly examined.
First, let us consider the latter concept. In sociology and anthropology, the concept of identity refers to the perception that an individual has of himself, both at a
personal and societal level, making him unique and distinctive. The anthropology of
identity has been divided into ethnic identity, which refers to a shared ancestry or fictive kinship, and culture identity, which describes shared representations, norms, and
practices.1 An attempt to define ethnic identity was carried out by two main scholarly debates. The first pivoted on the interpretation given by primordialism and instrumentalism. According to primordialism, ethnic identity is deeply rooted in collective
experiences that shape a group’s historical evolution, are self-sustaining, and are not
dependent on falsification by individuals.2 On the contrary, instrumentalism believes
that ethnic identity rose as a consequence of manipulation by political entrepreneurs
seeking political gains.3 The second debate hinged on the contraposition between constructivism and essentialism and questioned whether ethnic and national communities
were the result of a conscious creation or whether they developed spontaneously out of
pre-existing communities. A strand of scholars4 argued the importance of pre-existing
ethnicities in a modern context for the development of ethnic identities, while another
believed ethnicities and nations to be entirely modern creations forged by the industrial
civilization and the modern, Westphalian state.5 Some scholars who promoted the anthropology of identity not only focused on the political-ideological aspects but attempted to understand the deep ontological soul of identities.6
1
2
3
4
5
6
Eriksen, Ethnic Identity, p. 43.
Geertz, The Interpretation of Cultures.
Cohen, Custom and Politics in Africa; Cohen, Two-dimensional Man.
Smith, The Ethnic Origins of Nations; Smith, National Identity.
Gellner, Nations and Nationalism; Gellner, Nationalism.
Cohen, Self-consciousness; Jenkins, Social Identity.
66
Second, the term nation – which derives from the Latin word “natio”, meaning
birth, folk, tribe, or kinship – refers to a community of individuals who share certain
characteristics such as geographic location, culture, language, religion, history, traditions, ethnicity and possibly statehood. National consciousness is also crucial for the
detection of a nation. Smith defines a nation “a named human population sharing a
historic territory, common myths and historical memories, a mass, public culture, a
common economy and common legal rights and duties for all members”.1 Likewise,
Gellner2 defines a nation as an ethnic group who either controls a state or who have
leaders that aim at doing so. Instead, Anderson disconnects the abstract imagined community of the nation from a particular ethnic group.3 Moreover, Boas4 acknowledges
that nations emerged throughout history and did not exist from time immemorial, nor
do they represent a community of racial descent. When exploited by demagoguery,
the ideas of nation and ethnos may become the political reification or construction of
a form of authorized version of culture, establishing artificial boundaries, moulding
the past to fit contemporary needs, inventing traditions to guarantee a sense of continuity with the past, and nurturing ideologists and politicians who build their agenda
on national chauvinism, ethnic contraposition, and xenophobic attitudes.5 Today, the
debate around nationhood grounds on four main arguments: there exists a complex
relationship between ethnicity and culture; ethnicity characterizes two or more groups,
never one single group; ethnicity represents the durable and systematic message of
cultural differences among groups; and ethnicity is contingent on a situation and not
inherent.6 Recent history has demonstrated, like in the cases of the Yugoslav wars or in
the Rwandan genocide, that ethnic affiliation may represent the core aspect to explain
the outbreak of civil conflicts. However, even if ignited by ethnonational justifications,
most civil conflicts present similar features, including competition over scarce resources and the narrative of greed and grievance.7 This suggests that ethnic affiliation triggers feelings of hatred that are rooted in deeper socioeconomic cleavages. Although
most ethnic conflicts are fought over resources that are perceived as scarce – territory,
political representativeness, or socioeconomic status –, they all appeal to collective
identities based on notions of kinship, historical-geographical traditions, or religious
worship. Many studies have attempted to explain the historical origins of nationhood,
1
2
3
4
5
6
7
Smith, National Identity, p. 14.
Gellner, Nationalism.
Anderson, Imagined Communities.
Boas, Anthropology and Modern Life, p. 92.
Eriksen, Ethnic Identity, p. 46.
Eriksen, Ethnic Identity, p. 46.
Collier, Hoeffler, Greed and Grievance in Civil War.
67
underscoring the importance of state centralization, prolonged warfare, standardisation
of vernacular languages, the diffusion of mass literacy, the spread of the press, and the
state-sponsored educational system for the development of the concept.1
Therefore, national identity is the combination of the concepts of nationhood
and anthropological identity. Specifically, national identity refers to the concept of nationality, i.e., the idea that a group of people who share some common features form a
nation and to the intensity of an individual’s attachment to his respective nation. In this
sense, national identity represents a synonym of nationality2 and nationality embodies
an identity that implies historical continuity.3 National identity, which pivots on the
collective sentiment of a nation, has been defined as “the maintenance and continuous
reproduction of the patterns of values, symbols, memories, myths and traditions that
compose the distinctive heritage of nations, and the identifications of individuals with
that particular heritage and those values, symbols, memories, myths and traditions”.4
Another definition describes it as “a collective sentiment based upon the belief of belonging to the same nation and of sharing most attributes that make it distinct from
other nations”.5 For some, national identity makes a group believe to have some common features,6 while others focus on how it contributes to shaping national languages.7
According to Hobsbawm, national linguistic homogeneity in multi-ethnic and plurilingual polities can be obtained only through mass compulsion, expulsion, or genocide:
for instance, Poland could standardize the Polish language only because its Germans
were expelled to the West, its Lithuanians, Byelorussians, and Ukrainians detached to
the Soviet Union in the East, and its Jews slaughtered.8 Whereas for ethno-symbolists
national identity is conceived as rooted in premodern ethnic and religious affiliations,9
for modernists it represents a product of modernity.10 In other words, ethno-symbolism believes in a cultural continuity between traditional and modern expressions of
national identities, while modernism highlights the structural disjointedness, arguing
that no national identity existed prior to the modern era. At the same time, empiricists
define national identity through empirical evidence stemming from large-scale surveys
Breuilly, Nationalism and the State; Mann, The Sources of Social Power.
Williams, National Identity.
3
Miller, On Nationality.
4
Smith, Interpretations of National Identity, p. 30.
5
Guibernau, The Identity of Nations, p. 1.
6
Fawn, Ideology and National Identity.
7
Joseph, Language and Identity.
8
Hobsbawm, Language, Culture, and National Identity, p. 1071.
9
Hutchinson, Modern Nationalism; Hutchinson, Nations as Zones of Conflict; Smith, Nations and
Modernism.
10
Breuilly, Nationalism and the State.
1
2
68
conducted among a population,1 while interpretivists try to grasp national identity in
everyday behaviour.2 Moreover, a strand of the literature believes that there is little evidence to prove the existence of national identities, whether before or after modernity.3
However, the appeals to preserve and safeguard an authentic national identity is often
the expression of specific ideological discourses.4 National identity can easily ignite
the ideology of nationalism, which is nurtured by phenomena like religious, linguistic, ethnic, or historical affiliation. Unlike national identity, nationalism represents an
ideological doctrine and practice whose “presence, intensity and prevalence can be
corroborated empirically”.5 Furthermore, nationalism is a relatively recent phenomenon since it required the growth of modern and powerful states for its affirmation, like
the examples of pan-Germanism, pan-Slavism, or pan-Americanism show vis-à-vis,
respectively, Germany, Russia, and the United States.6 The philosophy of nationalism
rests upon several assumptions like the idea that the world is naturally divided into
nations with unique features, that nations are the core of political power, that nations
offer independence and freedom to humans, that international and domestic peace can
be achieved only through the self-determination of nations, and that nations can only be
fulfilled in sovereign nation-states.7 In this regard, nation-states embody political entities represented by an ethnically, culturally, and linguistically homogenous population.8
As an ideological thrust that idealizes nationhood, nationalism expropriates individual
identity transferring it to an abstract collective bond by some similar features.9 Consequently, ideologies like cosmopolitanism or internationalism – be it liberal or Marxist
– are perceived as deadly threats to national collective identity since they promote
unpatriotic attitudes and miscegenation.
Finally, historical consciousness represents the understanding of the temporality
of historical experience or how past, present and future are thought to be connected in
the unfolding of a nation’s evolution.10 The spirit of historical consciousness does not
rest upon the mere remembrance and transmission of the past but in the way people
interpret the present. In other words, historical consciousness exceeds the exclusive
preoccupation with what occurred in the past becoming history, using this knowledge
Coakley, National Identity; McCrone (et al.), Who are We?; Smith, Kim, National Pride.
Edensor, National Identity; Mackey, The House of Difference; Reicher, Hopkins, Self and Nation.
3
Malešević, The Chimera of National Identity; Laitin, Nations, States, and Violence; Kumar, The Making of English National Identity.
4
Malešević, The Chimera of National Identity, p. 273.
5
Malešević, The Chimera of National Identity, p. 286.
6
Bouchard, Coming Out of Hibernation, p. 137.
7
Smith, Nations and Modernism, p. 187.
8
Hobsbawm, Language, Culture, and National Identity, p. 1066.
9
Anderson, Imagined Communities.
10
Lukacs, Historical Consciousness.
1
2
69
as an element in shaping the thoughts and actions that determine the present and the
future. As a practice that is not confined to mere retrospective contemplation, historical
consciousness draws conclusions from the past to set the goals of the future, creating
a crucial interdependence with political action. Political action deriving from historical consciousness is never exclusively undertaken by individuals, but by the unending
governmental apparatus that pursues a country’s “grand strategy”. However, historical
consciousness is always deeply influenced by the national, social, and political groups
in which it is conceived through collective memory. Moreover, historical consciousness can inspire politicians to seek the need for change,1 or it can encourage them to
pursue a specific political agenda. When combined with national identity, historical
consciousness is wrought by some notable features such as images of past sufferings
and injustice – e.g., the Balkan peoples’ rhetoric of sorrow under the Ottoman rule
–, the evocation of personal experiences to describe past events – e.g., a Frenchman
stating today “We lost in 1815” –, the contraposition between indigenous settlers and
allogenous invaders – e.g., the European first-comers vis-à-vis the Oriental, Ural-Altaic
nomadic invaders of Europe, from Attila to Genghis Khan –, the reduction of social
complexity to simplistic psychological formulas like the creation of the figure of a
historical “enemy” – e.g. the Austrians for the Italians, the Germans for the French, the
French for the English, the Russians for the Poles, and the Turks for the Greeks. Ultimately, historical consciousness creates the collective memory of a nation, which often
is constituted by the remembrance of wars, battles, revolutions, invasions, or struggles
for independence and freedom.
The battle of Didgori and the role
of religious nationalism in Georgia
The Battle of Didgori (1121) was fought between the armies of the Kingdom of Georgia and the Seljuk Empire in Didgori, forty kilometres southwest of Tbilisi. The battle
ended with a decisive victory of King David IV of Georgia over the invading Seljuk
army led by Ilghazi and the subsequent reconquest of Tbilisi, which had remained in
the hands of the Muslims for centuries and which became the capital of the Georgian
kingdom. The victory at Didgori ushered Georgia’s medieval “Golden Age” and is
celebrated in Georgian chronicles as a “miraculous victory”, while modern Georgians
continue to remember the event every September in a festival known as Didgoroba
[the Day of Didgori].2 The Kingdom of Georgia had been a tributary of the Seljuk
1
2
Schieder, The Role of Historical Consciousness.
Suny, The Making of the Georgian Nation, p. 36.
70
Empire since the 1080s; however, in the 1090s the dynamic Georgian king David IV,
taking advantage of the internal tensions of the Seljuk nation and the success of Western Europeans in the First Crusade, managed to establish a relatively strong monarchy
and to reorganize his army in order to reconquer the lost Georgian lands and to expel
the Turks. David revoked the tribute to the Seljuks in 1096, put an end to the seasonal
migrations of Turks to Georgia, and retrieved various important fortresses in a series
of campaigns from 1103 to 1118. Nonetheless, his main objective was the reconquest
of Tbilisi, an ancient Georgian city that had been under the Muslim rule for over four
centuries. The resurgent Georgian military energy led to a coordinated response from
Muslims, who sent a combined army deployed near Didgori and Manglisi in mid-August 1121. The number of combatants as well as the course of the battle are described
differently in contemporary historical reports. The strength of the Seljuk army varies
from 200,000 to 600,000 units depending on Turkish, Georgian, Armenian, or European medieval sources. King David’s army, composed by Georgians, Kipchaks and
Alans, has traditionally been estimated at 55,000 men. After three hours of rough battle, the Seljuk troops were completely overwhelmed and forced to flee, leaving large
quantities of spoils and prisoners to the victors. Due to the difference in the number
of forces involved and the alleged invincibility of the Turks, the Georgians defined the
battle as dzlevai sakvirveli [miraculous victory]. After the victory, king David moved
relentlessly against the remaining strongholds of Muslim resistance and the following
year, in 1122, he conquered Tbilisi, definitively expelling the Turks from Georgia, and
expanding his sphere of influence up to Armenia.
Georgian identity began to shape from the first Georgian states in the first millennium BC up to the ninth century AD. Whereas language was the initial feature that contributed to create Georgian identity, the conversion to Christianity already in the fourth
century AD imprinted indelibly Georgian national character. In modern times, the battle of Didgori has been transformed into a metahistorical event, moulding Georgian
national identity and collective memory. Specifically, the battle has been interpreted in
a nationalistic sense as the example of a crusade for the liberation and independence of
the Georgian people from foreign, alien domination. What is crucial is that Georgian
freedom could be achieved only through a religious war between Christendom and Islam, thus offering the base for connecting religion and nationhood in Georgia. In other
words, the battle served the purpose of linking Georgian national identity and Georgian
nationalism to the Christian Orthodox faith: in this sense, Georgian nationalism is a
typical example of religious nationalism.
71
Today, to be Georgian means essentially to be a Christian Orthodox: “Georgianness” lies in “being Orthodox”.1 Georgian national consciousness, which reveals
itself in art, literature, and traditions, is significantly reliant on language and a sense of
homeland, nor could the period of Marxist-Leninist rule replace it with the principles
of socialist realism.2 Nationalism first appeared in Georgia in the second half of the
nineteenth century thanks to intellectuals like Ilia Chavchavadze and it was initially
directed against Russian imperial rule. Later, in the twentieth century, the main thrust
of Georgian nationalism was the opposition towards the Soviet Union, the communist
ideology, and Marxist atheism. Finally, between the 1980s and early 1990s, Georgian
nationalism transformed into the movement for national independence.3 It is interesting to highlight that when it first appeared Georgian nationalism represented a secular
ideology aimed at emancipating Georgia from Russian imperial rule, and not a form of
religious nationalism, as it turned to be after the dissolution of the Soviet Union.4
Contemporary Georgian nationalism can be interpreted not only as religious but
also as a typical example of ethnic nationalism. Ethnic nationalism is characterized by
particularism and exclusivism, and is based on the principles of blood, kinship, and
descent.5 Unlike Ukraine or Kazakhstan, whose post-Soviet nationalistic manifestations have been considered examples of “civic nationalism”, Georgia has expressed,
like Latvia, Lithuania, and Estonia, a typical form of ethnic nationalism.6 This kind
of nationalism was the major factor that fostered the eruption of ethnopolitical strives
in Abkhazia and South Ossetia and finds its origins in the response to Soviet socialist
internationalism, which managed for a while to overcome ethnonationalism in the ethnically multifaceted Caucasus. Specifically, current Georgian nationalism represents
a strand of ethnic nationalism, namely religious nationalism. Religious nationalism is
somewhat typical of societies in which secular ties have begun to crumble, like in the
post-Soviet and post-colonial environments, where individuals have turned to ethnicity and religion to ground social identities and political loyalties.7 Typically, religious
nationalism presents a two-fold essence: religious fundamentalism and xenophobic nationalism. Put simply, religious nationalism comprises nationalism characterized by
shades of religiosity. In this context, the Georgian Orthodox Church plays a pivotal
role. Most Georgians view their church and patriarch as the most trustworthy institution
in Georgia. Although the 2002 constitutional agreement separates state and church and
1
2
3
4
5
6
7
Zedania, The Rise of Religious Nationalism in Georgia, p. 125.
Tevzadze, National Identity, p. 439.
Tevzadze, National Identity, p. 439.
Zedania, The Rise of Religious Nationalism in Georgia, p. 124.
Zedania, The Rise of Religious Nationalism in Georgia, p. 121.
Zedania, The Rise of Religious Nationalism in Georgia, p. 121.
Juergensmeyer, Religion and Global Civil Society.
72
guarantees religious freedom, the Georgian Church enjoys a privileged status. It often
acts as a mediator for the neutralization of socio-political tensions. Post-soviet Georgian society still bears a troublesome relation between religiousness and democratic
values and tolerance. Orthodox religious identity is still perceived as the precondition
for belonging to the ethnic Georgian nation.1 This does not surprise when considering
that the Orthodox Church has been for centuries the most influential institution of Georgian society, safeguarding its identity from overwhelming neighbouring nations that
professed Islam. In this sense, similarly to Armenians, the Christian faith saved Georgians from being assimilated by the Islamic world. Indeed, the historical legacy and
the role of Orthodoxy in the Georgians’ self-identification as a nation helped Georgian
society to overcome the identity crisis experienced in the aftermath of the demise of the
Soviet Union. Today, the Georgian Church is not only an important social institution,
but also a prominent centre of power projection, nourished by the authority and trust
that enjoys among the nation. What is crucial is that Orthodoxy is not only viewed as
a religion, but as a full-fledged national ideology. Georgian Orthodoxy is national in
the sense that, being autocephalous, it represents the Church of the Georgian nation.
In conclusion, religious nationalism plays the important role of connecting church and
state in Georgia through a nationalistic discourse, with thorough implications for political institutions and civil society.
The battle of Lake Peipus, Russian patriotism,
and the myth of the salvation of Mother Russia
The battle of Lake Peipus (1242) was fought near the current border between Russia
and Estonia between the troops of the Principality of Novgorod led by prince Aleksandr
Nevsky against the Knights of the Teutonic Order and their Livonian and Danish allies.
The decline of Kievan Rus’ dominance in the second half of the twelfth century was
followed by the Mongol invasion of Russia in the first half of the thirteenth. Despite the
constant pressures of neighbouring peoples, some Russian states gradually managed
to acquire a scale of autonomy, among which the most important was the Principality
of Novgorod. Located in the north-west of Russia and bordering with the Kingdom
of Sweden and the Teutonic Order, its territory had been only partially ravaged by the
Mongols. Novgorod’s wealth relied on its commercial power due to the trade routes
that crossed its territory, which connected the Baltic and the White Sea with Kiev and
Constantinople. In 1240, Sweden, which was competing with Novgorod for political
and cultural dominance in Finland, occupied Ingria, putting the trade routes of the city
1
Chelidze, Ethno-Nationalistic and Religious-Nationalistic Components.
73
at risk. Under the command of Aleksandr Yaroslavich, prince of Novgorod, the Russian
forces managed to defeat the Swedes in the battle of the Neva, a clash that attributed
to the Russian prince the nickname “Nevsky”. In the autumn of 1240, after that the
Mongol invasions had undermined the might of the Russian states, the Knights of the
Teutonic Order and their allied forces attacked and occupied Pskov and Izborsk, cities
under the control of Novgorod. However, during the campaign of 1241, Aleksandr
Nevsky, who was appointed as commander of the Russian forces, managed to retake
Pskov from the crusaders. In April of 1242, Aleksandr annihilated the invaders at the
battle of the Lake Peipus, also known as the “Battle on the Ice”. Some claim that, after
the defeat, the fleeing Teutonic Knights fell through the ice of the frozen lake due to the
weight of their armours and drowned altogether, although it is likely that this detail was
added later for adding a dramatic effect to the story.1 The defeat of the Teutonic Knights
and their allies by the forces of Novgorod ended the phase of the Northern Crusades
in which Catholic forces attempted to subjugate, around 1240, the territories inhabited
by Orthodox Slavs and pagan Finns and Balts in eastern Estonia. More importantly, it
guaranteed the independence of the Principality of Novgorod and, in perspective, that
of Russia.
Like the battle of Didgori, the battle of Lake Peipus was also transformed into a
metahistorical event safeguarded by Russian collective memory. In modernity, the meta-historization of the event was reinvigorated especially by the 1938 movie Aleksandr
Nevskij by Sergei Eisenstein. The film, a propaganda work of Soviet cinema, shows
the clash between the Teutonic Crusaders supported by the Church of Rome and the
Russians from a Marxist-Leninist perspective, that is as a clash between a subjugated
proletarian mass led by a fearless hero, compared by the director to Stalin himself,2
opposed to ruthless, imperialist conquerors. Eisenstein’s movie was an obvious recall
to the role of Germany in World War One, depicting the Germans as warlike Western invaders that have continuously attempted to subjugate Russia throughout history.
Aleksandr’s final speech invites anyone to come to Russia, as long as they do so in
peace and not with manias of conquest, with a clear allusion to Nazi Germany, with its
anti-communist agenda and its eastward expansion projects. Even if in the following
year the Molotov-Ribbentrop non-aggression pact would be signed, the movie appears
as a gloomy omen when considering that only three years after its release Germany
would yet again invade Russia. In this respect, the battle of Stalingrad in 1942-3 would
become the “new” battle of the Lake Peipus.
1
2
Anderson, The Teutonic Order Kept at Bay, p. 33.
Bergan, Sergei Eisenstein, p. 305.
74
Aleksandr Nevsky’s victory against the Teutonic Knights has been a recurrent
theme during the Nazi invasion of Russia, or Great Patriotic War. Stalin’s speech
on 7 November 1941 marked the start of the Soviet resistance against the invading
“German brigands” and incited the Soviet people to be inspired by Aleksandr Nevsky,
among other key figures of Russian history, in contrasting the enemy. For the Russian
mentality, the ultimate victory was not attributable to the Red Army, but rather to the
narod [people] as a whole.1 Victory was not ensured by Stalin or Zhukov, but rather by
the heroic deeds of millions of people. The Russian people were at war not to defend
Stalin, but what was dearest to them, that is Matushka Rossiya [Mother Russia].2
In this context, Russian nationalism has less to do with ethnicity or linguistics
and much more with patriotism. Russian patriotism is built upon a recurrent theme:
the salvation of the Russian motherland from foreign invaders. The idea of invaders
that wish to violate and subjugate the Russian territory has created the myth of the
salvation of “Mother Russia” from oppressors. Historically, this myth was nurtured by
several foreign invasions, including the Mongol, the Teutonic, the Polish, the Swedish,
the Napoleonic, the Wilhelmine, and the Hitlerite. Russian national patriotism depicts
Russia as a defensive, peaceful country that is constantly attacked by aggressive, interventionist populations. The idea of a peaceful Russia that suffers from unprovoked foreign invasions is closely connected to the idea of “Russian Soul”.3 The “Russian Soul”
would shape the nature of Russian people, characterizing them by a kind-hearted and
hospitable nature. However, when the motherland is attacked, this “Soul” would stimulate Russians to wage war in defence of their homeland in a last man standing effort.
In conclusion, the battle of Lake Peipus has become a metahistorical collective
memory. Whenever the Russians are or feel threatened by a foreign power, they recall
the heroic deeds of Aleksandr Nevsky in combating and defeating the invading enemies. As metahistorical event, this battle has been transformed in a myth that – also
thanks to Soviet cinematic propaganda – can mobilize millions of Russians in defence
of their country. This is also the case of contemporary Russia under Vladimir Putin’s
government, a country deeply influenced by patriotism and conservatism that takes into
high consideration historical consciousness and collective memory.
1
2
3
Bouchard, Coming Out of Hibernation, p. 156.
Bouchard, Coming Out of Hibernation, p. 157.
Bouchard, Coming Out of Hibernation, p. 158.
75
The battle of Kosovo Polje and
the metahistorical lore of Serbian martyrdom
The battle of Kosovo Polje (1389) is perhaps the most symbolic and iconic event in
the history of the Balkans, comparable, at least for the Serbs, to the sacrifice of the
Spartans at Thermopylae. The event concurred markedly in shaping the Serbian nationhood, a crusade mentality, and the Serbs’ self-styled role as Europe’s protectors.1
Unlike Didgori and Lake Peipus, this battle represented in the best scenario a draw and
in the worst a defeat. Better said, it represented a draw in the short term, but a defeat
in the long since it allowed the Ottoman expansion into the Balkans, which would be
halted only at Vienna in 1529 and, again, in 1683. During the fourteenth century, under
the leadership of sultan Murad I, who reigned from 1359 to 1389, the Turks began a
massive conquest of the Balkans, conquering one region after another. During the late
Middle Ages, the Kosovo plain represented one of the most important crossroads of
the Balkans and a valuable base for further expansions, making it an enviable target
for sultan Murad.2 On 15 June 1389, Vidovdan [Saint Vitus’s Day] according to the
Julian calendar, the Christian army made up of a coalition of Serbs, Bosnians, and Albanians commanded by the Serbian knez [prince] Lazar Hrebelyanovic confronted the
mighty Ottoman forces. The troops of the Serbian coalition numbered around 25,000
men, while the Ottoman army around 50,000. The battle began with the advance of
the Serbian cavalry, which destroyed the Ottoman left wing. The troops commanded
by Vuk Brankovic also succeeded in annihilating the right wing of the adversaries, but
the Ottomans were finally joined by conspicuous reinforcements and thus were able
to defeat the opposing militias, tired and inferior in number. Almost all the Serbian
nobility was exterminated on the spot together with knez Lazar. However, during the
battle, the Serbian nobleman Milos Obilic managed to kill sultan Murad with a deception. After Murad’s death, his son Bayezid I continued the Ottoman expansion into the
Balkans and south-eastern Europe. Notwithstanding, the Kingdom of Serbia managed
to survive for another century before finally falling under Turkish rule. Both armies
suffered heavy losses, but for Serbia the outcome was catastrophic: a massive number
of Serbian knights was slain, and the country saw most of its political and military elite
disappear.
The myth of the battle of Kosovo Polje transcends the historical event itself, personifying the paramount example of metahistorical experience around which Serbian
identity, collective memory, and nationalism have been wrought. Typically, Serbian
1
2
Zimmerman, Origins of a Catastrophe, p. 11.
Emmert, Serbian Golgotha, pp. 40-41.
76
nationalism is based on an ethnic interpretation of the history of the Balkans that contemporizes the past and historicizes the present through stories, symbols, and myths.1
In this context, Kosovo Polje exemplifies a sort of “prism” through which Serbs interpret history, peoples, events and through which political mobilization and nationalist
action is prompted.2 Even today, the role of Kosovo Polje in the Serbian nationalist
discourse is usually to provoke anti-Muslim and anti-NATO sentiments and to carry
out Serbian irredentist or revisionist claims in the Balkans. The myth of Kosovo Polje,
introduced in Serbian lore and traditions since the battle, shaped Serbian identity with
the themes of victimization, violent struggle, justified revenge, and sacrifice for the
national cause.3 The cult of Kosovo coincides with a Serbian self-identification with
the themes of death, sacrifice, martyrdom, religion, and heroic deeds. The themes of
agony and victimhood that characterize Serbian identity recall similar examples, like
for instance the Armenian Genocide and the Jewish Holocaust. Moreover, Vidovdan,
the specific day when the battle occurred – 15 June for the Julian calendar, 28 June for
the Gregorian – has become a recurrent crucial date throughout Serbian history: for instance, the Archduke Franz Ferdinand of Austria was assassinated by Gavrilo Princip to
put an end to the Austro-Hungarian rule in Bosnia-Herzegovina on Vidovdan (28 June
1914). Other important events connected with the history of Yugoslavia occurred on
Vidovdan, like the emanation of the constitution of the Yugoslav state of the Kingdom
of the Serbs, Croats, and Slovenes (1921), the expulsion of Yugoslavia by Stalin from
the Eastern Bloc (1948), the outbreak of the Yugoslav wars (1991), and the surrendering of Slobodan Milosevic to the authorities of the Hague (2001). Indeed, after Kosovo
Polje, Vidovdan became for the Serbs the day of heroism and sacrifice that defined
Serbian cultural identity.
If deprived of its religious component, Serbian nationalism would lose a major
part of its inherent character. Thus, Serbian nationalism fostered by Kosovo Polje represents yet another example of religious nationalism – like in the case of the Croatian
and the Bosnian. Basically, since Serbs, Croats, and Bosniaks speak a variant of the
same language – Serbo-Croatian – the core feature that defines their identity is the religious affiliation, which is, respectively, Orthodox, Catholic, and Islamic. As a holy land
ravaged and violated by infidels, Kosovo is viewed in religious, eschatological terms
and is compared to the Passion and Death of the Christ, waiting for the Resurrection.
For instance, Emmert describes Kosovo Polje as the “Golgotha” of the Serbian nation,
that is the place of suffering and agony like the hill where Jesus suffered on the Cross.4
1
2
3
4
Bieber, Nationalist Mobilization, p. 98.
Bieber, Nationalist Mobilization, p. 97.
Emmert, Serbian Golgotha.
Emmert, Serbian Golgotha, p. 1.
77
In this sense, Kosovo is more than a geographical region, but it resembles the Christ
himself. After 1389, the idea of the “Passion of Kosovo” created a typical psychology
of suffering in the Serbian mindset, nurtured by the Serbian Orthodox Church. Since
the battle, the church and the clergy have cultivated Serbian collective memory through
sermons, teachings, and the sanctification of prince Lazar, considered “tzar” and martyr
and sometimes portrayed in the icon while holding his severed head. Moreover, from
1346 to 1766, the seat of the patriarchate of the Serbian Orthodox Church was in Kosovo, a land filled with Orthodox monasteries and churches – as Kosovo-Metohija, the
former name of the region, illustrates. Being inherently religious, the Kosovo myth has
been also named “Kosovo Covenant”, referring to the idea that prince Lazar decided
to sacrifice on the battlefield in order to gain the kingdom of heaven for the Serbian
nation.1
The myth of Kosovo Polje played a special role in the 1990s during the breakup
of Yugoslavia, where it has been massively exploited by Serbs for political purposes to
contrast Bosniaks, Albanians, and, to a lesser extent, Croats. On the Vidovdan of 1989,
Milosevic hold a speech at the Gazimestan – the memorial site commemorating the
battle of Kosovo Poljie –where he did not exclude the possibility of armed battles in
the future of Serbia’s national development. General Ratko Mladic – one of the notorious perpetrators of the siege of Sarajevo and of the Srebrenica massacre – identified
himself as Prince Lazar and the Bosnian Serbs as the Serbs who fought in 1389.2 Both
Radovan Karadzic and Mladic considered the war in Bosnia as the moment of revenge
against the “Turks”. The military operations conducted by him against the Muslim Bosniaks follow a narrative of vengeance and retaliation in the emotive context of Serbian
metahistorical Kosovo Polje myth. The war in Bosnia in the attempt to forge a Greater
Serbia was no common civil war but represented the final showdown to avenge 1389.
Similarly, the war in Kosovo exemplified the re-enactment of the battle, where a smaller number of Christian Serbs was confronting the countless ranks of Muslim Albanians,
like they did with the Turks in the past – although, ironically, in the battle of Kosovo
Polje Albanians fought along with the Serbs. Despite NATO’s intervention and the 2008
unilateral proclamation of independence, Serbia still claims the full sovereignty over
Kosovo, which is seen as the core of the historical Serbian state and the historical see
of the Serbian patriarchate. In contrast, Albanians claim to enjoy territorial rights over
Kosovo maintaining that, as descendants of the Illyrians, they inhabited the Kosovar
area – at the time, Dardania – long before the Serbs’ arrival in the sixth century.3
1
2
3
Malcolm, Kosovo.
Sell, Slobodan Milosevic.
Rogel, Kosovo, p. 169.
78
Conclusion
The battles of Didgori, Lake Peipus, and Kosovo Polje represented a turning point for
the history and collective memory of three great nations. If Georgia would have lost,
the Muslim rule over the country would have probably lasted much longer, Tbilisi
could not be turned into the Georgian capital, and Georgian national identity shaped
on religious affiliation would have perhaps disappeared. Maybe, without the victory at Didgori the Georgians would have converted to Islam, as occurred for many of
them in the Ajaria region. Likewise, if Novgorod would have fallen under the rule
of the Germans, the rise of the Russian nation might have been completely compromised. It is almost unimaginable to think how Russian history would have developed
if the Teutonic Order would have converted the Russians to the Roman Catholic faith.
At the same time, the defeat of the “western front” allowed Russian principalities to
concentrate forces against the Mongols and eventually permitted the rise of Muscovy.
Finally, if Kosovo Polje would not have occurred Serbian nationalism, with its typical
anti-Muslim narrative, would perhaps not have developed. One can speculate whether,
without Kosovo Polje, a Srebrenica would have taken place. The anti-Islamic terrorist
attack conducted in 2019 in Christchurch, New Zealand was carried out by an extremist
who displayed on his rifle, among others, the name “Milos Obilic”, the killer of sultan
Murad at Kosovo Polje.
After nine hundred years, the battle of Didgori still re-echoes in the collective
memory of the Georgian nation. In contemporary Georgian debate, Didgori can be
interpreted through novel lenses. Following an ethnonationalist discourse, most Georgians can reinterpret it as the struggle against a new invader, namely Russia, who in
2008 intervened in Abkhazia and South Ossetia, promoting the breakaway of the two
regions. In this sense, since Didgori exemplifies the symbol of Georgian national and
territorial unity, after the year 2008 its commemoration bears, in geopolitical terms, a
clear anti-Russian character.
Instead, in the Russian case, Lake Peipus can be understood today as a new potential clash between the West – exemplified by NATO – and Russia. After the 2004
NATO enlargement, which involved former Soviet states in the Baltic, Moscow views
the Alliance as the “new Western coalition of the Teutonic Knights” that threatens Russia’s independence and survival. Through these lenses, NATO would represent the ultimate invading threat of the Russian space, against which Russian patriotism is ready
to respond with the same vigour performed by Aleksandr Nevsky eight hundred years
ago. To avoid this unpleasant scenario, NATO should put an end to its endless expansion towards the post-Soviet space, menacing Moscow’s vital interests, aiming to the
79
neutralization – not integration – of countries contiguous to the respective spheres of
influence, while Russia should renounce to the typical siege mentality based on the
belief that other countries are constantly ready to invade its territory and build instead
closer ties with fundamental partners like the EU and, after all, also NATO.
Finally, the meaning of Kosovo Polje in Serbian current debate affects the vision
that Belgrade bears vis-à-vis important topics, including the potential accession of Serbia into the EU, as well as its troublesome relations towards the newly born Kosovar
republic. The Serbian leadership has the power to choose whether to rely on an historical interpretation of modern politics, grounded on intolerant nationalist sentiments and
a revanchist narrative, or to adapt to the new status quo, manifesting a constructive approach towards neighbouring countries after the Balkan nightmare of the 1990s. Still,
the issue of Kosovo should be eventually solved through the participation of all actors
involved, including Belgrade, and should not be in any way exploited by Tirana as a
tool for implementing a Greater Albania, which would not be any better than a Greater
Serbia.
Indeed, the three battles and their metahistorical role incite debates about the
concepts of national identity and nationalism. They also pose infinite questions regarding the struggle between the West and the East, the difficult dialogue among religions
and faiths, and the danger promoted by a clash of civilizations. To avoid present and future conflicts, perhaps the wisest choice would be to deconstruct metahistorical events,
liberating them from the burden of political exploitation and chronological decontextualization: in one word, making them “historical” again.*1
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*
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83
paolo picolo, andrea kartni
erovnuli identobisa da istoriuli
cnobierebis Zieba metaistoriul movlenebSi:
didgoris, Cudis tbis da kosovos brZolebis
gavlena koleqtiur mexsierebaze da politikur
qmedebaze
reziume
erovnuli identoba dakavSirebulia erovnulobis cnebasTan, rac
gulisxmobs, rom saerTo enis, religiis, eTnikuri warmomavlobis,
folkloris an istoriuli bedis niSniT gaerTianebuli jgufis wevrebi, socialur kavSirebs erTmaneTTan ufro advilad amyareben, vidre
sxva, ucxo jgufis wevrebTan. istoriulad, iseTi didi jgufebis warmoqmnam, romlebic sakuTar Tavs erT erad aRiarebdnen, xeli Seuwyo
eri-saxelmwifoebis Camoyalibebas. nacionalur identobas xSirad amyarebs metaistoriuli movlenebi, anu is, rac inaxeba erTi eris cnobierebasa da qvecnobierSi – konkretuli movlenis moxdenis Semdgom,
rogorc xalxis koleqtiuri mexsierebis nawili. xSirad es metaistoriuli movlenebi warmodgenilia brZolebis an omebis saxiT, rasac an
mivyavarT gamarjvebis, damoukideblobisa da TviTgamorkvevisken, an
damarcxebis, damorCilebisa da Tavisuflebis dakargvisken. erebis
umetesobas gaaCnia umniSvnelovanesi metaistoriuli movlenebi, romlis safuZvelzedac maT TavianTi erovnuli identoba aaSenes. statia
exeba metaistoriuli movlenebis mniSvnelobas didgoris (1121), Cudis
tbis (1242) da kosovos (1389) brZolebis SedarebiTi Seswavlis magaliTze. saqarTvelos SemTxvevaSi, didgoris brZola warmoadgens saqarTvelos damoukideblobisa da erovnuli TviTmyofadobis niSansvets,
xolo ruseTis SemTxvevaSi, Cudis tbis brZola gaxda „dasavleli“
dampyroblebis winaaRmdeg ruseTis damoukideblobisTvis brZolis
simbolo; da bolos, serbeTis SemTxvevaSi, brZola kosovos velze aris
serbeTis istoriaSi erT-erTi yvelaze mniSvnelovani movlena da serbuli erovnuli grZnobebis inspiraciis wyaro. statiaSi dasabuTebulia, rom es sami brZola gaxda Sesabamisad qarTveli, rusi da serbi
84
erebisTvis erovnuli identobisa da TviTSegnebis Senebis metaistoriuli qvakuTxedi. maTi metaistoriuli amocana axal da uaxles istoriaSi politikuri da religiuri elitebis mier TavianTi socialuri da
politikuri moqmedebebis gamarTleba da, aseve, erovnuli grZnobebis
gaZlierebaa.
85
irakli faRava
saxalifos administraciuli erTeulis – `Tbilisis
saamiros~ daarseba ara-naratiuli wyaroebis mixedviT
(adreul-arabuli monetebi da lapidaruli
warwerebi saqarTvelodan)
winamdebare kvleva m i z n a d isaxavs dazustdes saqarTvelos istoriaSi erT-erTi umniSvnelovanesi movlenis – arabTa batonobis gamyarebis, kerZod, saqarTveloSi maTi administraciis SemoRebis qronologia.
saqarTveloSi arabobis periodizaciis Cvens mier SemoTavazebuli, axleburi klasifikaciiT,1 – romelic, vfiqrobT, istoriuli realiebis (Tu maTze Cveni warmodgenebis) ufro logikur kategorizacias
warmoadgens – saqarTveloSi araboba xuT periodad daiyo.2 msjelobis sagnad SeiZleba rCebodes calkeuli periodebis qronologiuri
CarCoebi. am etapze Cveni kvlevis sagania qronologiuri sazRvari saqarTveloSi arabobis I da II periodebs Soris, rodesac arabebisTvis
xarkis gadaxda (I, mexarkeobis periodi), Seicvala saqarTveloSi arabTa Zalauflebis ganmtkiceba-gaRrmavebiT, saqarTvelosa da TbilisSi
mainc arabuli administraciis SemoRebiT (II, konsolidaciis periodi).
*
rogor TariRdeba istoriografiaSi Tbilisis saamiros daarseba (rasac saqarTveloSi arabTa Zalauflebis konsolidacia-gamyarebis tol1
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 250-257; Пагава, Периодизация арабского владычества в Грузии (с учетом новых данных), gv. 85-91. saqarTveloSi arabobis originaluri klasifikacia SemoTavazebuli hqondaT aseve m. lorTqifaniZesa da o. cqitiSvils (lorTqifaniZe, arabTa
mflobelobis xasiaTi saqarTveloSi, gv. 73; cqitiSvili, arabeT-saqarTvelos kulturuli urTierTobis istoriidan [X-XI ss.], gv. 104).
2
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 251-256. arabobis bolo, V periods (Tbilisis TviTmmarTveloba,
Turq-selCukebis met-naklebad qmediTi egidis qveS) Cveni ramdenime naSromi mieZRvna
(Paghava, Muslim Tiflis before Georgian Conquest: Numismatic Evidence [Monetary Issues in the Name
of al-Mustazhir], gv. 1155-1158; faRava, mansur II ja‘farianis samoneto emisia maliq-Sahis
saxeliT – Tbilisi da qvemo qarTli bagratovanTa da did selCukTa Soris, gv. 9-61.
aseve monografia, romelic mzaddeba gamosaqveyneblad).
86
fas movlenad miviCnevT)? aucileblad migvaCnia naSroms sakiTxis Tundac Zalian mokle i s t o r i o g r a f i u l i m i m o x i l v a wavumZRvaroT.
iv. javaxiSvili, ramdenimejer saubrobs aRmosavleT saqarTveloSi arabTa mmarTvelobis gamkacreba-gamyarebis Sesaxeb,1 magram qronologiur miTiTebebs erideba; misi monaTxrobic ar aris qronologiurad mkacrad dawyobili,2 amrigad, raime konkretuli daskvnis gamotana
gaZnelebulia.
s. janaSia Tvlis, rom `amier-kavkasiis namdvili dapyroba arabebis
mier mxolod VIII s. pirvel naxevarSi xdeba~.3 Tumca, ara aqvs dazustebuli, saubaria VIII saukunis dasawyisze, Tu 30-ian wlebze. mkvlevari
Tvlis, rom “VIII s. damdegs arabebi msxdaran tfilisSi, amas [...] maTi aq
704-5 w. moWrili fuli amtkicebs~,4 Tumca, imasac aRniSnavs, rom “murvanis moqmedebam sabolood daamkvidra arabTa batonoba qarTlSi~.5
m. lorTqifaniZe uSvebs TbilisSi arabebis yofnas `VIII s-is damdegsac [...] (am droisTvis TbilisSi moWrili arabuli fulic mogvepoveba)~,6 magram aRmosavleT saqarTveloSi arabebis mier fexis mtkiced
mokidebas is mainc VIII saukunis 30-iani wlebiT aTariRebs, murvan yrus
laSqrobis Semdgomi droiT.7 Tumca, numizmatikur masalas gverds ver
uvlis da imasac aRniSnavs, rom `SedarebiT myari mdgomareoba saqarTveloSi arabebs me-8 saukunis dasawyisSi SeqmniaT. 704/5 wlebSi maT
TbilisSi sakuTari moneta mouWriaT~.8
a. bogveraZe, o. cqitiSvili da b. silagaZe (aRmosavleT) saqarTveloSi arabebis uSualo batonobis damyarebasa Tu saamiros daarsebas
murvan yrus laSqrobas ukavSireben.9
istorikos-numizmatebisTvis, TbilisSi arabebis gaCenis qronologiis kuTxiT, mTavari, bunebrivia, numizmatikuri monacemebi iyo.
e. paxomovi calsaxad aRniSnavs, rom h. 85 wlis Tbilisuri dirhemis arjavaxiSvili, qarTveli eris istoria, wgn. II, gv. 86-87, 89.
amrigad, Cveni azriT, ara aqvs gadamwyveti mniSvneloba, teqstis ra fragments romeli mohyveba (Sead. alasania, Tbilisis saamiros daarsebis TariRisaTvis, gv. 4).
3
janaSia, araboba saqarTveloSi, gv. 28, 30.
4
iqve.
5
iqve, gv. 35.
6
lorTqifaniZe, Tbilisis saamiros istoriidan, gv. 186.
7
iqve, gv. 186; lorTqifaniZe, arabTa mflobelobis xasiaTi saqarTveloSi, gv. 73.
8
iqve, gv. 74.
9
bogveraZe, qarTlis politikuri da socialur-ekonomikuri ganviTareba IV-VIII saukuneebSi, gv. 97; cqitiSvili, arabeT-saqarTvelos kulturuli urTierTobis istoriidan (X-XI ss.), gv. 103-104; silagaZe, arabTa batonoba saqarTveloSi, gv. 107.
1
2
87
seboba miuTiTebs, rom 704 wels qalaqi Tbilisi arabebis xelSi iyo.1 d.
kapanaZec, aSkarad, ixreba im azrisken, rom araboba aRmosavleT saqarTveloSi swored `VIII saukunis dawyebisTanave~ gamyarda.2
g. alasania aRiarebs, rom VIII saukunis dasawyisSi `arabTa kontroli qarTlSi gamkacrda, Tundac mokle xniT~,3 Tumca, TbilisSi moWril
omaianur Tu omaianuri tipis (h. 85 wlis) dirhems, Cans, qarTvelebis
moWrilad Tvlis, da, Sesabamisad, ugulebelyofs mis mniSvnelobas
saamiros qronologiis dasadgenad.4 mkvlevari miuTiTebs, rom Tbilisis amiraTa Sesaxeb yvelaze adreuli cnobebi gvxvdeba al-qufisTan
da ioane sabanisZis hagiografiul TxzulebaSi.5 g. alasania eyrdnoba
al-qufis cnobas, romlis Tanaxmadac armini¡as gamgeblad al-hasan b.
kahtaba dainiSna, man ki jurzanis da Tbilisis gamgeblad Tavisi vaJi,
ibrahimi gamoagzavna; swored am ibrahims miiCnevs avtori Tbilisis
pirvel (ioane sabanisZis mier moTxrobili ambis Tanamedrove) amirad
– `[...] CvenTvis misawvdom wyaroebSi Tbilisis amira amaze adre ar Cans.
[...] Tu Cveni varaudi misaRebia, gamodis, rom Tbilisis saamiro [...]
Seiqmna VIII s-is ara 30-ian an 40-ian, aramed 70-ian wlebSi~.6
Cvens 2014 wels gamoqveynebul naSromSi pirvelad vcadeT Tbilisis saamiros daarsebis sakiTxs axleburad mivdgomodiT – movlenis
qronologiis dasadgenad daveyrdeniT VIII saukunis dasawyisSi TbilisSi arabTa umniSvnelovanesi administraciuli institutis, zarafxanis
amuSavebis faqts.7 2016 wlis naSromSi aseve moviSvelieT Tbilisis milis qvac, rogorc VIII saukunis dasawyisSi qarTlSi arabTa adminis1
Пахомов, Монеты Грузии, gv. 39. Sead. alasania, Tbilisis saamiros daarsebis TariRisaTvis, gv. 9-10.
2
kapanaZe, qarTuli numizmatika, gv. 54. Sead. alasania, Tbilisis saamiros daarsebis
TariRisaTvis, gv. 10.
3
iqve.
4
iqve.
5
iqve.
6
iqve, gv. 10-12. aRsaniSnavia, rom Tavad al-qufis cnobebis gamomqveynebeli (cqitiSvili, arabTa mflobelobis winaaRmdeg qarTveli xalxis ganmaTavisuflebeli brZolis istoriidan [ahmad ibn asam al-qufis cnobaTa mixedviT], gv. 73-82; cqitiSvili, ahmad ibn asam al-qufi arabTa pirveli laSqrobebis Sesaxeb saqarTveloSi, gv. 92-104) o.
cqitiSvili Tbilisis saamiros daarsebas ufro adreuli droiT aTariRebda – marTalia, ufro adreul naSromSi (cqitiSvili, arabeT-saqarTvelos kulturuli urTierTobis istoriidan [X-XI ss.], gv. 103-104). 1988 wlis publikaciaSi ki o. cqitiSvils
aRniSnuli aqvs Semdegi: `gairkva, rom ukve 772 w. Tbilisis amirad mjdara al-hasan ibn
kahtabas vaJiSvili ibrahim ibn al-hasani~ (cqitiSvili, qarTlis erismTavris nerses
politikuri moRvaweobis sakiTxisaTvis, gv. 205).
7
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 250-257.
88
traciuli saqmianobis kidev erTi mowmoba.1 orive SemTxvevaSi e. w. Tbilisis saamiros daarseba VIII saukunis dasawyisiT davaTariReT.
g. legaSvili iTvaliswinebs Cvens naSroms,2 da Tbilisis zarafxanis amuSavebisa da iq h. 85 wels omaianuri dirhemis moWris safuZvelze amtkicebs, rom `[...] rogorc Cans, swored am droidan unda flobdnen
arabebi Tbilisis cixes da aq SeiaraRebuli garnizonic unda hyolodaT~.3 Tumca, `Tbilisis saamiros Seqmna~ mainc xazarTa `762-764 wlis
laSqrobis~ Semdegdroindel movlenad miaCnia, da emxroba g. alasanias
mier SemoTavazebul daTariRebas.4
e. astaxiSvilis, n. axmetelisa da g. narimaniSvilis naSromSi ki,
garkveuli sifrTxiliT, upiratesoba, TiTqos, Cvens mier gamoTqmul
mosazrebas eniWeba.5
l. TavaZe, imeorebs Cvens mosazrebas,6 da miuTiTebs numizmatikur masalas, `romelic konkretizaciis safuZvels iZleva. 704 wels
TbilisSi arabuli monetebi moiWra. aRniSnuli imis dasturia, rom
muslimebma qarTlis dedaqalaqi uSualod daikaves da amis aRsaniSnavad fulis moWra daiwyes. qarTlis centrSi arabuli armiis Sesvla,
administraciis daarseba, zarafxanis gaxsna da qufuri monetebis emisia islamuri formulebiT xalifatis eqspansiis gaZlierebis maCvenebelia~.7 avtori did mniSvnelobas aniWebs saqarTveloSi murvan yrus
Semosvlasac.8 magram, saboloo jamSi, g. alasanias mosazrebas9 imeorebs: `ibrahimi qarTlSi al-huseinis moadgilis funqcias asrulebda.
SeiZleba iTqvas, rom is Tbilisis erT-erTi pirveli amira iyo, calke
Tbilisis saamiro jer kidev ar iyo Camoyalibebuli, magram ibrahimis
daniSvna Tbilisis saamiros, rogorc calke administraciuli erTeulis, Camoyalibebis wina etapi an misi dasawyisi iyo~.10
Пагава, Периодизация арабского владычества в Грузии (с учетом новых данных), gv. 85-91.
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 251-254.
3
legaSvili, marvan ibn muhammadis laSqroba kavkasiaSi, gv. 253-254.
4
iqve, gv. 254.
5
astaxiSvili, axmeteli, narimaniSvili, qarTvelebi da gare samyaro. IV-X saukuneebi,
gv. 319.
6
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 251-254.
7
TavaZe, saqarTvelo VIII saukuneSi. politikuri istoria, gv. 68.
8
iqve, gv. 113.
9
alasania, Tbilisis saamiros daarsebis TariRisaTvis, gv. 10-12.
10
TavaZe, saqarTvelo VIII saukuneSi. politikuri istoria, gv. 156, sqolio 559.
1
2
89
amrigad, saqarTveloSi arabuli administraciis uSualod SemoRebis drois Taobaze istoriografiaSi sami versia ikveTeba: VIII
saukunis 1) dasawyisi; 2) 30-iani wlebi, saqarTveloSi murvan yrus
laSqrobis Semdgom; 3) 70-iani wlebi.
*
ganvmartavT Cven m e T o d o l o g i u r m i d g o m a s .
pirvel rigSi, aRsaniSnavia, rom, kvlevisas daveyrdeniT upirveles yovlisa, da eqskluziuradac, – aranaratiul pirvelwyaroebs;
savsebiT viziarebT leofold fon ranqes mier SemoTavazebul da
danergil midgomas: naratiuli wyaroebi, xSirad gviandeli da, SesaZloa, Seryvnilic, didi albaTobiT, subieqturic, Seudareblad nakleb Rirebuli da sandoa, aranaratiulTan SedarebiT; istoriis rekonstruqciisas mizanSewonilia daveyrdnoT movlenebis Tanadroul
da ara-naratiul wyaroebs. SeuZlebelia ar gavixsenoT a. bogveraZis
sentencia – `arabTa mflobelobis xanis qarTlis saSinao-politikur
viTarebaze Zalze cota ram viciT, radgan vidre IX s-mde qarTuli
saistorio wyaroebis sandooba seriozul eWvs iwvevs~.1 am mxriv ramdenadme ukeTesi mdgomareobaa arabuli wyaroebis mxriv, magram, kritikul ganxilvas, bunebrivia, isinic unda daeqvemdebaros. rasakvirvelia, naratiuli pirvelwyaroebis sruli ugulebelyofa ar iqneboda
gamarTlebuli; miT ufro, rodesac ara-naratiuli arca gvaqvs. magram,
imdenad, ramdenadac es winamdebare statiis sagans Seexeba, sabednierod, Cvens gankargulebaSia arcTu cota ara-naratiuli pirvelwyaro.
amitom, am naSromSi mainc, Segnebulad gadavwyviteT yvela naratiuli
wyaros ignorireba mogvexdina, yuradReba gavemaxvilebina eqskluziurad ara-naratiul pirvelwyaroebze, da istoriuli movlenebis aRdgena swored maT safuZvelze gvecada.
meTodologiuri TvalsazrisiT, aseve, aRniSvnis Rirsia, rom
garda ara-naratiuli pirvelwyaroebiT xelmZRvanelobisa, sakiTxis
kvlevisas Cveni Zalisxmeva mivmarTeT ara im pirovnebis moZiebaze,
romelic Tbilisis pirveli amira iyo, aramed saqarTveloSi/TbilisSi
arabuli administraciuli institutebisa Tu maTi moqmedebis nakvalevis Zieba-analizze. rasakvirvelia, romelime pirvelwyaroSi moxseniebuli `amira~ aseve amirobis institutis arsebobas adasturebs;
bogveraZe, qarTlis politikuri da socialur-ekonomikuri ganviTareba IV-VIII
saukuneebSi, gv. 97.
1
90
Tumca, cxadia, gasaTvaliswinebelia sxva arabuli administraciuli
institutebic.
amasTan dakavSirebiT, aucileblad migvaCnia terminologiuri
wiaRsvla gavakeToT. terminis Tbilisis saamiro realuri politikur-administraciuli Sinaarsi ar iyo ucvleli; ar arsebobs aranairi
istoriuli miTiTeba imaze, rom Tbilisis saamiro arsebobis pirvel
saukuneSi iseTive damoukidebeli yofiliyos saxalifos centrisgan,
rogorc, davuSvaT, XI saukuneSi; rom TbilisSi arabTa axalgamagrebulma dajgufebam dauyovnebliv daiwyo urCoba da omaianTa Tu abasianTa
saxalifos centraluri xelisuflebisgan secesias cdilobda; Tundac,
naratiul istoriul wyaroebSi sruliad sapirispiro suraTia – provincia armini¡a (romlis CrdiloeT nawilsac warmoadgenda jurzani
– qarTli, mTeli aRmosavleTi saqarTvelos mniSvnelobiT) Seiqmna
arabTa sagareo eqspansiis Sedegad, rogorc saxalifos ganuyofeli
nawili, da aseTad karga xans rCeboda; arabebis moqmedeba regionSi aSkarad xalifas inspirirebulia da xalifas mier marTuli.1 gavixsenoT
s. janaSias klasikuri ganmarteba: `tfilisis saamiro (samxedro-administraciuli organizacia, romelic, cvalebadi moculobiT, aRmosavleT saqarTvelos gulisxmobs arabTa mflobelobis qveS) metnaklebad
dakavSirebulia arabTa saerTo saxelmwifosTan, xalifatTan, da am
ukanasknelis evoluciis saerTo aspeqtSi unda iyos gaSuqebuli iseve,
rogorc ganxiluli unda iyos mWidro urTierTobaSi TviT saqarTvelos Sinagani ganviTarebis tendenciebTan~.2
amrigad, Tbilisis saamiros kvlevisas, imdenad, ramdenadac
saubaria VII Tu VIII saukunis mdgomareobaze, kvlevis obieqts warmoadgens ara politikuri erTeuli Tbilisis saamiro (arab mmarTvelTa
Tu moxeleTa raime dinastiiT saTaveSi), aramed, arabTa saxalifos,
kerZod, provincia armini¡as administraciuli erTeuli; am erTeulis
saTaveSi mdgar moxeles, udidesi albaTobiT, Tavidanve amira erqva;
magram es iyo xalifas moxele, da ara (naxevrad-)damoukidebeli mmarTveli. Sesabamisad, SeiZleba marTlac visaubroT Tbilisis saamiroze
(da mis saTaveSi mdgom amiraze) – jer kidev saxalifos daSlamdel
periodSic, magram adreuli da gviandeli Tbilisis saamiro Zalian
mkafiod unda gaimijnos – maTi geopolitikuri buneba principulad
gansxvavebuli iyo. swored amitom, Cveni naSromis saTaurSi gamotanili termini brWyalebSi CavsviT – `Tbilisis saamiro~.
1
2
silagaZe, arabTa batonoba saqarTveloSi, gv. 35-137.
janaSia, araboba saqarTveloSi, gv. 3.
91
rasakvirvelia, Tbilisisa Tu jurzanis mmarTveli sul pirveli
arabi moxelis, arabi amiras vinaobisa da zeobis dadgenis SemTxvevaSi,
gavigebT kidevac, Tbilisis saamiro Tu rodidan daarsda. magram, ramdenad realisturia Tbilisis, jurzanis pirveli amiras vinaobis dadgena? g. alasanias samarTliani SeniSvniT, `yvelaze adreuli cnobebi
Tbilisis amiraTa Sesaxeb gvxvdeba or werilobiT ZeglSi. esenia [...]
al-qufis ‘dapyrobaTa wigni’ (IX-X ss.) da qarTveli hagiografis ioane
sabanisZis ‘abo tfilelis martviloba’ (VIII s.)~.1 magram, niSnavs Tu ara
es imas, rom Cven SegviZlia vamtkicoT – wyaroTmcodneobiTi bazis
simwiris pirobebSi, – iqamde Tbilisis amira ar arsebobdao? Cveni
azriT, am SekiTxvas calsaxad uaryofiTi pasuxi unda gaeces: SemorCenili wyaroebis dumilis safuZvelze mtkiceba, rom al-qufis mier
moxseniebul ibrahimamde TbilisSi arabi mmarTveli ar iyo – iqneboda
klasikuri (SedarebiT, nakleb validuri) argumentum ex silentio.
swored amis gaTvaliswinebiT, Tbilisis saamiros adreuli istoriis kvlevisas, misi daarsebis qronologiis dadgenisas, upiratesoba
mivaniWeT ara anTropocentrul midgomas – Tbilisis pirveli amiras
Ziebas, rac, wyaroebis simwiris gaTvaliswinebiT, kvlevis araproduqtiul mimarTulebad migvaCnia, aramed mokvlevas, Tu ra droidan Cndeba saqarTvelosa Tu TbilisSi arabuli administracia; xolo arabuli
administraciis Semosvlaze ki vmsjelobT arabuli administraciuli
institutebis arseboba-ararsebobis safuZvelze.
meTodologiuri TvalsazrisiT aseve aRsaniSnavia, rom Cveni
erT-erTi wamyvani pirvelwyaros, Tbilisis milis qvis (ix. qvemoT)
kvleva-ganxilvis farglebSi farTod viyenebT SedarebiT analizs sxva
regionebSi aRmoCenil analogiur masalasTan.
*
maS, ra i s t o r i u l i s a k v l e v i m a s a l a – ra ara-naratiuli pirvelwyaroebi Tu saqarTveloSi arabuli administraciuli institutebis nakvalevi gagvaCnia Tbilisis saamiros daarsebasa da am
movlenis qronologiaze msjelobisaTvis? miuxedavad ganvlili drois
sididisa da sidiadisa, im epoqidan arc Tu cota ram SemogvrCa, rac
aqamdec cnobili iyo, Tu bolo or aTwleulSi gamoCnda. saubaria
epigrafikul pirvelwyaroebze: numizmatikur da lapidarul Zegleb1
alasania, Tbilisis saamiros daarsebis TariRisaTvis, gv. 10.
92
ze; vgulisxmobT (daTariRebul Tu daTariRebad) monetebsa da lapidarul warwerebs, romlebic, rogorc vaCvenebT, Tbilisis saamiros
epoqas miekuTvneba da misi daarsebis dasaTariRebladac gamodgeba. am
uaRresad mniSvnelovan, da, naratiul wyaroebze Seudareblad ufro
obieqtur pirvelwyaroebs gzadagza qvemoT ganvixilavT.
Tbilisis saamiros daarsebis qronologiaze daskvnebis gamosatanad, ganvixiloT Semdegi ara-naratiuli (epigrafikuli) pirvelwyaroebi:1
numizmatikuri masala
TbilisSi arabebis mier moWrili, qronologiurad uadresi (arsebuli monacemebiT) moneta aris klasikuri omaiuri, reformis-Semdgomi
tipis dirhemi, romelzedac moWris adgilis garda (têÇ»QL), aRniSnulia
aseve TariRic hijriT – 85 weli (704/5). es samoneto tipi jer kidev
XIX saukuneSi gaxda cnobili,2 da samamulo istoriografiaSi iTvleboda, rom es moneta unikaluri iyo, Tumca, jer kidev 2002 wels miSel
qlam miuTiTa sxvadasxva koleqciaSi amgvari eqvsi monetis arsebobaze.3 kidev erTi egzemplari,4 romlis aRwerilobac qvemoT mogvyavs,
2015 wels gamovaqveyneT;5 kidev erTi calic warmodgenili iyo aSS-Si
Semdgar auqcionze – Stephen Album Rare Coins Auction 43, 12-15 May 2022,
lot 186 (winamdebare statiaSi gTavazobT am monetis pirvel samecniero
publikacias, sur. 1, 2.76 g.)
1
yvela maTgani aqamdec ganxilula, kolegebisa Tu Cvens mier. Tumca, am SemTxvevaSi
xsenebul monacemebs specifiur konteqstSi vaanalizebT, garkveuli kvleviTi amocanis amoxsnis farglebSi.
2
Пахомов, Монеты Грузии, gv. 38-39.
3
Klat, Catalogue of the Post-Reform Dirhams. The Umayyad Dynasty, gv. 90.
4
es moneta aRmosavluri monetebis onlain monacemTa bazaSi Zeno 2005 wlis 10 aprils
vadim kalininma atvirTa (#13778).
5
faRava, Suasaukunovan saqarTveloSi numizmatikuri evoluciis veqtorebi (VIII-XIII
ss.), gv. 22-23.
93
sur. 1. (Fig. 1.) omaianebi, Tbilisi, dirhemi, h. 85 w.
aRmosavluri monetebis onlain monacemTa baza zeno, #293729
Subli: centrSi
ËC çÆC Ë
äjbÜ çÇÆC
çÆ _énv Ë
ar aris RmerTi
garda RmerTisa erTisa
ar hyavs mas moziare
irgvliv wriuli legenda, centridanulad:
ÛêÚÖT Ü tÖf öÚr têÇ»QL ×åmjÆC Clå Kn¤ çÇÆC ×sL
saxeliTa RvTisaiTa, moiWra ese dirhami Tbiliss, welsa oTxmocdaxuTsa
irgvliv sami wertilovani rkali, romlis gareTac 12, 3, 6 da 9 sT-ze
patara rgolebia. irgvliv kidev erTi wertilovani rkalia.
zurgi: centrSi
çÇÆC jbC çÇÆC
Ü jÇé ×Æ jÖ¡ÆC
ÛÃé ×Æ Ü jÆÝé ×Æ
jbC Cݻ çÆ
allahi erTia allahi
absoluturia ar uSvia da
ar Sobila da erTic ar yofila badali misi
irgvliv wertilovani rkali, romlis gareTac yuranis me-9 suris 33-e
aiaTi:
ØÝÂnwÖÆC än ÝÆÜ çÇ ÛéjÆC ëDZ änæ®êÆ ÀcÆC ÛéiÜ ìjæÆDL çÇrnÆ ÓC ÅÝrm jÖcÕ
94
muhammadi mociqulia allahisa; igia, vinc warmoagzavna wrfeli gziTa
da WeeSmaritebis sarwmunoebiT, raTa gaamarjvebinos mas yvela rwmenaze, Tundac es sZagdeT warmarTT
cnobilia TbilisSi momdevno, h. 86 wels (705) moWrili monetac
(wona 2.66 g):1
sur. 2. (Fig. 2.) omaianebi, Tbilisi, dirhemi, h. 86 w.
aRmosavluri monetebis onlain monacemTa baza zeno, #148182
Subli: centrSi igive zedwerili
irgvliv wriuli legenda, centridanulad:
ÛêÚÖT Ü Rr öÚr têÇ»QL ×åmjÆC Clå Kn¤ çÇÆC ×sL
saxeliTa RvTisaiTa, moiWra ese dirhami Tbiliss, welsa oTxmocdaeqvssa
irgvliv sami wertilovani rkali, romlis gareTac 12:30, 3, 5:30
da 8 sT-ze (aseve 10 sT-ze?) patara rgolebia. irgvliv kidev erTi wertilovani rkalia.
zurgi: igive zedwerili da rkalebi.
Semdgomi wlebis omaianuri vercxlis dirhemebi, moWrili Tbilisis zarafxanaSi, ucnobia. magram, es ar niSnavs, rom zarafxanam samudamod Sewyvita muSaoba.
cnobilia spilenZis monetebi, felsebi, romlebic TbilisSi murvan yrus saxeliT moiWra. pirvelad amgvari moneta2 samir Sammam gaiqve, gv. 23-24.
Tiubingenis universitetis islamuri numizmatikis kvleviTi centris numizmatikur
koleqciaSi Senaxuli cali (Forschungsstelle für Islamische Numismatik der Universität Tübingen,
AM10B3).
1
2
95
moaqveyna, fotosuraTis gareSe; misi azriT, moneta xalifa marvan II b.
muhammadma gamouSva.1 SemdgomSi, ramdenime msgavsi moneta saqarTveloSic ipoves. dReisTvis, jamSi, ukve 4-5 egzemplaris arsebobis Sesaxeb viciT. samoneto tipi gamoqveynda, da saTanado adgilic daikava
qarTul numizmatikur istoriaSi.2 moviyvanT samoneto tipis aRwerilobas yvela cnobili egzemplaris mixedviT:
sur. 3. (Fig. 3.) omaianebi, amira marvan b. muhammad, Tbilisi, felsi, uTariRo
aRmosavluri monetebis onlain monacemTa baza zeno, #286712
Subli: centrSi
çÆC Ë
çÇÆC ËC
ar aris RmerTi garda RmerTisa
irgvliv wertilovani rkali, romlis gareTac, wriuli legenda,
centridanulad:
oDf têÇ»QL tÇ»ÆC Clå Kn¤ çÇÆC ×sL
saxeliTa RvTisaiTa, moiWra es felsi TbilisSi. moqmedi
irgvliv gareTa wertilovani rkali.
zurgi: centrSi
jÖcÕ
ÅÝrm
çÇÆC
Shamma, A Catalogue of ‘Abbasid Copper Coins, gv. 233.
Paghava, Turkia, The Umayyad Fulus Minted in the Name of Marwan b. Muhammad (the Deaf) in
Georgia and Elsewhere in South Caucasus, gv. 16-18; Schindel, Umayyad Copper Coinage in the Name
of Marwan II b. Muḥammad from the Caucasus – Additional Comments, gv. 8-11; faRava, Suasaukunovan saqarTveloSi numizmatikuri evoluciis veqtorebi (VIII-XIII ss.), gv. 24-27.
1
2
96
muhammadi mociqulia allahisa
irgvliv wertilovani rkali, romlis gareTac, wriuli legenda,
centridanulad:
jÖcÕ ÛL ØÜnÕ nÕËC çL nÕC DÖÕ tÇ»ÆC Clå
am felsis moWra brZana amiram marvan b. muhammadma
irgvliv gareTa wertilovani rkali.
monetaze miTiTebuli marvan b. muhammad gaigivebulia qarTuli
wyaroebis murvan yrusTan, romelic SemdgomSi omaiani xalifac gaxda,
iqamde ki saxalifos CrdiloeTs marTavda. arabebis mier dapyrobili
samxreT kavkasiis samarTavad marvani h. 114 wels gamoagzavnes (732/3),
xalifa ki 744 wels gaxda. Tbilisuri felsebis zemoT ganxiluli tipi
daTariRebuli ar aris, magram, marvani amiras wodebiTaa miTiTebuli;
Sesabamisad, es samoneto tipic Semdegi SualediT unda daTariRdes:
h. 114-126 wlebiT. marvan b. muhammadis mier TbilisSi monetis emisia
imdenad moulodnel da gaugebar movlenad ar unda mogveCvenos, Tu
gaviTvaliswinebT marvan b. muhammadis saxeliT amierkavkasiaSi arabul
samflobeloebSi sxvaganac spilenZis felsebis emisiis faqtebs: qalaq
al-babSi (darubandi) h. 115 (733/4) (ori sxvadasxva qvetipis), 119 (737)
da 125 (742/3) wlebiT daTariRebuli felsebi (cnobilia aseve mmarTvelis saxelis aRniSvnis gareSe moWrili felsebic, h. 121 (738/9) wlis
tipi moWrili al-babSi da h. 123 (740/1) wlis tipi moWrili zarafxana
armini¡aSi).1 gamovTqvamT varauds, rom am spilenZis monetebis emisia
arabuli garnizonebis, da, paralelurad, mosaxleebis momravlebis
Sedegi iyo.
calsaxaa, rom TbilisSi zarafxana agrZelebs muSaobas – arabuli, amjerad ukve spilenZis monetebis emisias – 730-740-ian wlebSic
(h. 114-126/7, = 732/3-744).
axlaxans s. Turqiam da i. faRavam dadgines, rom TbilisSi arabuli fuli iWreba marvan b. muhammadis wasvlis Semdegac.2 Sesabamisi naSromis beWdur publikaciamde detaluri ganxilvisgan Tavs SevikavebT;
Paghava, Turkia, The Umayyad Fulus Minted in the Name of Marwan b. Muhammad (the Deaf) in
Georgia and Elsewhere in South Caucasus, gv. 16-18; Schindel, Umayyad Copper Coinage in the Name
of Marwan II. b. Muhammad from the Caucasus – Additional Comments, gv. 8-11.
2
aRmoCena moxsenda 2022 wlis 19 oqtombers, g. wereTlis aRmosavleTmcodneobis
institutis mudmivmoqmed seminarze (s. Turqia, i. faRava, `yasabi TbilisSi [epizodi
saqarTveloSi arabobis istoriidan]~).
1
97
Tumca, es faqti damatebiT adasturebs Tbilisis arabuli zarafxanis
muSaobis stabilurobas.
*
Tbilisis zarafxanis nawarmis garda, saqarTveloSi arabebma CvenTvis
saintereso epoqaSi aseve moWres spilenZis safase, romelzedac moWris
adgili aRniSnes rogorc `jurzan~ (resp. `qarTli~ / `saqarTvelo~):
cnobilia jurzanSi moWrili unikaluri (oqros) dinari, daTariRebuli h. 240 wliT (2/VI/854-21/V/855), romlis ganxilvac scdeba winamdebare naSromis miznebs (Tumca, es oqros moneta damatebiT adasturebs
`jurzanis zarafxanis~ arsebobas), – da, aseve, jurzanSi moWrili unikaluri (spilenZis) felsi, daTariRebuli h. 152 wliT (14/I/769-3/I/770).1
wona 2.42 g., kveTa 22.5 mm., siqaTa Tanafardoba 9 sT-ze:
sur. 4. (Fig. 4.) ‘abasianebi, `jurzani~ (= Tbilisi), felsi, h. 152 w.
avtoris foto
Subli: centrSi
çÆC Ë
çÇÆC ËC
ar aris RmerTi garda RmerTisa
irgvliv xazovani rkali, romlis gareTac 7:30-ze iwyeba wriuli
zedwerili, centridanulad:
çÆ _énv Ë äjbÜ
erTisa, ara hyavs mas moziare
1
Paghava, Turkia, New Mintname “Georgia” (“Jurzān”), gv. 228-258.
98
irgvliv wertilovani rkali.
zurgi: centrSi
jÖcÕ
ÅÝrm
çÇÆC
muhammadi / mociqulia / allahisa
irgvliv 1:00-dan wriuli zedwerili, centridanulad:
öðÕ Ü ÛêsÖf Ü ÛêQÚTC öÚr ØConX tÇ»ÆC Clå Kn¤ ÓC ×sL
saxeliTa RvTisaiTa, moiWra es felsi jurzans welsa as ormocdaTormetsa
irgvliv wertilovani rkali.
Sesabamis naSromSi jurzanis zarafxana dawvrilebiT gvaqvs ganxiluli.1 dadgenilia, rom geografiuli terminiT jurzan arabebi aRniSnavdnen saqarTvelos, an, yovel SemTxvevaSi, qarTls (farTo, mTeli
aRmosavleT saqarTvelos gagebiT).2 moyvanili gvaqvs argumentacia,
romlis ZaliTac jurzanis zarafxana, sadac, arabebis mier, arabuli
fuli iWreboda, mdebareobda TbilisSi; moviyvaneT msjelobac, Tu
ratom amjobines arabebma monetaze zarafxanis saxelad mieTiTebinaT
provinciis, da ara qalaqis saxeli (amierkavkasiis teritoriaze gvaqvs
sxva msgavsi wyvilebic – arrani da barda‘a albaneTisTvis, armini¡a da
dabili somxeTisTvis).3
es unikaluri arabuli moneta, felsi, romelsac mimbaZvelobis
araferi etyoba, rogorc ukve aRvniSneT, daTariRebulia h. 152 wliT
(14/I/769-3/I/770). maSasadame, TbilisSi 760-iani wlebis bolos moqmedebs
zarafxana, romelSic iWreba klasikuri arabuli moneta; anu, davaskvniT, TbilisSi zarafxana am periodSic moqmedebs da am zarafxanas arabebi akontroleben.
lapidaruli warwerebi
gadavideT epigrafikuli Zeglebis sxva jgufze, lapidarul warwerebze. vgulisxmobT saqarTveloSi aRmoCenil qufur arabul monumentur
warwerebs.
saqarTveloSi sul sami qufuri warweraa aRmoCenili. aqedan ori
uSualod exeba Cveni kvlevis Temas.
1
2
3
iqve.
jafariZe, qarTvelebisa da saqarTvelos arabuli saxelwodebebi, gv. 11-16.
Paghava, Turkia, New Mintname “Georgia” (“Jurzān”), gv. 238-239.
99
*
pirveli warwera warmoadgens mils (ÈêÕ), an, sxvanairad, milis qvas. es
aris 31/45 sm. zomis, sakmaod dazianebuli (CanartyamebiT), usworo kideebis mqone fila, romelic Zvel TbilisSi, seidabadSi, 1930-ian wlebSi SemTxveviT aRmoaCina samuSaoTa mwarmoebelma, vinme moqalaqe kiknaZem.1
sur. 5. (Fig. 5.) Tbilisis milis qva2
g. wereTlis aRmosavleTmcodneobis institutis arqivi
mogvyavs am milis qvis warweris teqsti:3
çÇÆC ×sL
ÅDêÕC öUÇT
tÇ»P ÛÕ
saxeliTa RvTisaiTa
sami mili
Tbilisidan
1
wereTeli, semituri enebi da maTi mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis, gv. 123; Крачковская, Памятники арабского письма в Средней Азии и Закавказье
до IX в., gv. 88-89, sur. 16; Крачковская, Пособие по арабской эпиграфике, gv. 23. povnis drois
Sesaxeb informaciis mowodebisa da v. kraCkovskaias gamouqveynebeli naSromis gaziarebisTvis guliTad madlobas movaxsenebT ufros kolegas, g. beraZes.
2
g. wereTlis aRmosavleTmcodneobis institutis (ilias saxelmwifo universiteti)
arqividan. fotoilustracia gamouqveynebeli naSromisa Крачковская, Пособие по арабской
эпиграфике.
3
Крачковская, Памятники арабского письма в Средней Азии и Закавказье до IX в., gv. 88-89,
sur. 16.
100
es mili pirvelma didma qarTvelma aRmosavleTmcodnem, g. wereTelma ganixila, 1946 wels, moxsenebaSi, da, Semdeg, Zalian mokled, 1947
wels dastambul naSromSi.1 misgan miRebuli anabeWdiT,2 1952 wels es
mili, SedarebiT dawvrilebiT, gamoCenilma arabistma, v. kraCkovskaiam
gaaanaliza.3 v. kraCkovskaias statiis recenzirebisas Tbilisis mils
gakvriT Seexo o. grabaric, 1957 wels.4 1971 wels unda dastambuliyo v. kraCkovskaias naSromi arabul epigrafikaze,5 sadac TvalsaCino
adgili im droisTvis cnobil milis qvebsac daeTmoboda,6 magram, naSromi, samwuxarod, gamouqveynebeli darCa. Semdgom periodSi Tbilisis mili erTgvar daviwyebas mieca; kerZod, Cvens mier damuSavebuli
publikaciebis mixedviT, dasavluri samecniero sazogadoebisTvis is
absoluturad ucnobi rCeba (miuxedavad o. grabaris mier JurnalSi Ars
Orientalis xsenebisa).7
vfiqrobT, rom warweris istoriuli Rirebuleba jer ar aris
srulad gaTvaliswinebuli; mizanSewonilia komparatiuli analizis
Catarebac, romlis gareSe warweris istoriuli mniSvneloba nawilobriv gauxsneli rCeba. analogiuri da paraleluri masalis ganxilva
gansakuTrebiT aqtualuri xdeba imis gaTvaliswinebiT, rom bolo aTwleulebSi sakmaod didi raodenobiT axali milebic gamoCnda da gamoqveynda (vide infra).
ganvixiloT sxva milis qvebi, pirvel rigSi, ‘abd al-maliqis epoqis droindeli; aseve ‘abasianTa milebic.
omaianTa (dakveTiT damzadebuli) milebi:
warwera bab al-vadidan, me-8 mili ierus a l i m i d a n . ‘abd al-maliqis droindeli: 39/57 sm. kvadri; zevidan Semotexilia; napovnia ierusalimidan ar-ramlasken mimaval gzaze
(sayuradReboa diakritikuli niSnebis miTiTeba):8
1
wereTeli, semituri enebi da maTi mniSvneloba qarTuli kulturis istoriis
SeswavlisaTvis, gv. 123 (pirveli publikacia – wereTeli, semituri enebi da maTi
mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis [1947], gv. 15-52).
2
Крачковская, Памятники арабского письма в Средней Азии и Закавказье до IX в., gv. 88, sqolio 7.
3
iqve, gv. 88-90, sur. 16.
4
Grabar, Epigrafika Vostoka (Oriental Epigraphy), Edited by V. A. Krachkovskaia, gv. 557.
5
Крачковская, Пособие по арабской эпиграфике.
6
iqve, gv. 18-24.
7
Sead., Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv.
10-16; Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 96-97; Lindstedt, Arabic Rock Inscriptions up to 750 CE, gv. 413-414, 421.
8
Van Berchem, Matériaux pour un Corpus Inscriptionum Arabicorum, gv. 19-27.
101
... ... ...
... Àén©ÆC
_ÇÖÆC jM± çÇÆC jM±
çÇÆC RÖbm ÛêÚÕÝÖÆC nêÕC
Clå ëÆC DêÇéC ÛÕ çêDZ
ÅDêÕC öêÚÖT ÈêÖÆC
... ... ... gzisa ... monam RvTisa ‘abd al-maliqma mbrZanebelma marTlmorwmuneTa allahis wyaloba (iyos) masze ili¡adan1 am milisken rva mili2
qvemoT dekoratiuli elementi.
warwera abu RuSidan, me-7 mili ierusalim i d a n . ‘abd al-maliqis droindeli: 30/30 sm. zomis dazianebuli
kvadri:3
... ... ...
[ÅDêÕËC ö]²Úz Ü À[én©ÆC]
[_ÇÖÆC] jM± çÇÆC jM[±]
[çÇÆC RÖ]bm ÛêÚÕÝÖÆC nêÕC
[ÈêÖÆC Clå] ëÆC DêÇéC ÛÕ çêDZ
[ÅDêÕ]C ö²Mr
... ... ... gzisa da gakeTeba [milebisa] monam RvTisa ‘abd [al-maliqma]
mbrZanebelma marTlmorwmuneTa allahis wyaloba (iyos) masze ili¡adan [am milisken] Svidi mili
qvemoT marjvniv dekoratiuli elementi.
warwera akva belladan – ‘ain hemedidan,
m e - 5 m i l i i e r u s a l i m i d a n . ‘abd al-maliqis droindeli:
17/27 sm. kvadris natexi; napovnia ierusalimidan dasavleTis mimarTulebiT 12 km-is manZilze, akva bellas – ‘ain hemedis maxloblad:4
... ... ...
ÛÕ ...
ösÖf ÈêÖÆ[C] ...
ÅD[êÕC]
...-dan ... milisken xuTi mili
ierusalimidan; sayuradReboa, rom miTiTebulia Zveli romauli toponimi.
qarTul teqsts striqonebad ar vanawilebT; Cveni Sromis miznidan gamomdinare,
CvenTvis mTavaria milis qvebis warwerebis Sinaarsi da ara teqstis ganawileba; amis
gakeTeba gaZnelebulicaa, arabulisa da qarTulis gansxvavebuli gramatikuli wyobis
gaTvaliswinebiT.
3
iqve.
4
Cytrin-Silverman, The Fifth Mīl from Jerusalem: Another Umayyad milestone from southern Bilād alShām, 603-610.
1
2
102
pirvelad publikaciaSi avtorma milis warweris teqstis Zalian
masStaburi rekonstruqcia SemogvTavaza, sxva milebis, pirvel rigSi,
bab al-vadis milis warweris safuZvelze.1 ueWvelia, rom akva-bellas
warwera Zalian emsgavseba ierusalimidan mimaval gzaze ganTavsebul
danarCen or mils, bab al-vadisa da abu RuSis (daSorebuls, safiqrebelia, mxolod, Sesabamisad, 3 da 2 miliT, Tuki samive milis qva erTsa da
imave gzaze mdebareobda). amrigad, amgvari rekonstruqcia dasaSvebad
migvaCnia, oRond, mxolod im farglebSi, raSic darwmunebuli SeiZleba
viyoT xsenebul milebis safuZvelze (religiuri formulebis gareSe,
romelTa arsebobac, bunebrivia, savaraudoa, magram, ramdenad vrceli
formiT, rTuli saTqmelia), da, rasakvirvelia, sityvebis striqonebs
Soris gadanawilebis gareSe (filis Tavdapirveli zomebi xom absoluturad ucnobia). Cven am milis qvis warweris teqstis Semdeg hipoTetur rekonstruqcias warmovadgendiT:
ÛÕ [çêDZ çÇÆC RÖbm ÛêÚÕÝÖÆC nêÕC _ÇÖÆC jM± çÇÆC jM± ÅDêÕËC ö²Úz Ü Àén©ÆC]
ösÖf ÈêÖÆ[C Clå ëÆC DêÇéC]
ÅD[êÕC]
[... gzisa da gakeTeba milebisa monam RvTisa ‘abd al-maliqma mbrZanebelma marTlmorwmuneTa allahis wyaloba (iyos) masze [ili¡a]dan [am]
milisken xuTi mili
warwera
xan
al-hasruradan,
damaskodan
1 0 9 - e m i l i . ‘abd al-maliqis droindeli: 30/40 sm. kvadri; napovnia damaskodan ierusalimisken mimaval gzaze:2
[çêDZ çÇÆC ëÇz] ... ... ...
[õmDÖ²L nÕC] ×Çr Ü
Ü Àén©ÆC [C]lå
jM± ÅDêÕËC ö²Úz
C _ÇÖÆC jM± çÇÆC
çÇÆC RÖbm ÛêÚÕÝÖÆC nêÕ
Clå ëÆC ÀwÕi ÛÕ çêDZ
ÈêÕ öéDÕ Ü ö²sP ÈêÖÆC
1
2
iqve, gv. 605-607.
Van Berchem, Matériaux pour un Corpus Inscriptionum Arabicorum, gv. 17-29.
103
... [(dae) ilocos allahma masze] da (misces) mSvidoba [brZana SekeTeba]
am gzisa da gakeTeba milebisa monam RvTisa ‘abd al-maliqma mbrZanebelma marTlmorwmuneTa allahis wyaloba (iyos) masze damaskodan am
milisken as cxra mili
warwera de¡r al-kalTidan (de¡r mar jir¡is i d a n ) , d a m a s k o d a n 1 0 ( X = 3 - 1 0 ) m i l i . ‘abd al-maliqis
droindeli: 31/39 sm. dazianebuli kvadri; napovnia ierusalimidan
damaskosken mimaval gzaze:1
[Àén©ÆC Clå õmDÖ²L nÕC ×Çr Ü çêDZ çÇÆC ëÇz] ... ... ...
jM±ÅD[êÕËC ö²Úz Ü]
nêÕC _ÇÖÆ[C jM± çÇÆC]
C RÖbm [ÛêÚÕÝÖÆC]
C ÀwÕi ÛÕ ç[êDZ çÇÆ]
ÈêÖÆC Cl[å ëÆ]
ÈêÕ öéDÕ Ü ÅDêÕ[C ?10-3]
…... [(dae) ilocos allahma masze da (misces) mSvidoba brZana SekeTeba
am gzisa da gakeTeba] milebisa monam [RvTisa ‘abd a]l-maliqma mbrZanebelma [marTlmorwmuneTa] allahis wyaloba (iyos) masze damaskodan am
milisken [3-10??] mili da asi mili
warwera al-fikidan, 53 mili damaskodan.
‘abd al-maliqis droindeli, daTariRebulia hijris 85 wlis Sa‘abanis
TviT (704 wlis 8 agvisto – 5 seqtemberi); 39.5/80 sm. kvadri, CamoTlili marcxena mxares; napovnia al-fikis dasaxlebaSi (golani):2
[×ê]bnÆC ÛÖbnÆC çÇÆC ×sL
[ÅÜrm jÖ]cÕ çÆ _énv Ë äjbÜ çÇÆC ËC çÆC Ë
[C jM±] çÇÆC jM±ÅDêÕËC älå ö²Ú¡L nÕC çÇÆC
[ÛêÚÕÝÖÆC n]êÕC ëÆÝÕ mÜDsÕ ìjé ëDZ ÛêÚÕÝÖÆC nêÕC _ÇÖÆ
[ÌêÕ ÛêsÖf Ü] öUÇT Clå ëÆC ÀwÕi ÛÕ ÛêÚÖT Ü tÖf öÚr ÛÕ ØDM²v íº
saxeliTa RvTisaiTa mowyalisa mwyaloblisa ar aris RmerTi garda
RmerTisa erTisa ar hyavs mas moziare3 muha[mmadi mociqulia] allahisa brZana gakeTeba am milebisa monam RvTisa [‘abd a]l-maliqma mbrZanebelma marTlmorwmuneTa xeliTa musavirisa mavlaisa mbrZaneblisa
iqve, gv. 17-29.
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 36-38; Sharon,
Corpus Inscriptionum Arabicarum Palaestinae, gv. 221-222.
3
am da momdevno warweraSi, m. Saronis mosazrebiT, basmalas miTiTeba, faqtiurad
‘abd al-maliqis politikuri kredos gamomxatvelia (Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 223).
1
2
104
[marTlmorwmuneTa] Sa‘abansa wlisa oTxmocda xuTisa damaskodan am
{milisken} sami [da ormocdaaTi1 mili]
warwera al-fikidan, 52 mili damaskodan,
‘abd al-maliqis droindeli, daTariRebulia hijris 85 wliT (704/5);
28.5/28.5 sm. kvadri, oTxive mxridan aris SemoWrili kvadratuli filis
misaRebad; napovnia al-fikis dasaxlebaSi (golani):2
[×êbnÆC ÛÖbnÆC çÇÆC ×sL]3
[Ürm jÖcÕ ç]Æ _énv Ë [äjbÜ4 çÇÆC ËC çÆC Ë]
[jM±ÅDêÕËC Cl]å ö²Ú¡L nÕC çÇÆC Å
[ìjé ëDZ ÛêÚÕÝ]ÖÆC nêÕC _ÇÖÆC jM± çÇÆC
[... íº ÛêÚÕÝÖ]ÆC nêÕC ëÆÝÕ mÜDsÕ
[ëÆC ÀwÕi ÛÕ Ûê]ÚÖT Ü tÖf öÚr ÛÕ
ÈêÕ ÛêsÖf Ü ÛêQÚTC Clå
[saxeliTa RvTisaiTa mowyalisa mwyaloblisa ar aris RmerTi garda
RmerTisa erTisa] ar hyavs mas moziare [muhammadi] mociqulia allahisa brZana gakeTeba am [milebisa monam] RvTisa ‘abd al-maliqma mbrZanebelma marTlmorwmuneTa [xeliTa] musavirisa mavlaisa mbrZaneblisa
marTlmorwmuneTa [romeliRac Tvesa] wlisa oTxmocdaxuTisa [damaskodan] am {milisken} ori da ormocdaaTi mili
sofel al-fikis am or warweras droSi win uswrebs, magram maTTan
uSualo kavSirSia kidev erTi, al-fikis mTaze gadasvlelis warwera;
64/52 sm. zomis bazaltis qva, daTariRebulia hijris 73 wlis muharramis TviT (692 wlis 23 maisi – 21 ivnisi):5
[ÛÖbnÆC ç]ÇÆC ×sL
[C] ËC çÆC Ë ×êbnÆC
_énv Ë äjbÜ çÇÆ
nÕC çÇÆC ÅÜrm jÖcÕ çÆ
jM± öM¿²ÆC älå ÈêæsQ[L]
ÝÖÆC nêÕC _ÇÖÆC jM± çÇÆC
C ÛL ëêcé ìjé ëDZ RÇÖ± Ü ÛêÚÕ
VÇT öÚr ÛÕ ÔncÖÆC íº ×ÃcÆ
[Ûê²Mr Ü]
aTeuli al-fikis meore warweris mixedviT aris aRdgenili.
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 33-35, 37-38; Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 220-221.
3
zeda striqoni aRdgenilia al-fikis meore warweris mixedviT.
4
Sead. Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 222-223.
5
Sharon, An Arabic Inscription from the Time of the Caliph ‘Abd al-Malik, gv. 367-372; Sharon, Corpus
Inscriptionum Arabicarum Palaestinae, gv. 95-96, 222.
1
2
105
saxeliTa RvTisaiTa mowyalisa mwyaloblisa ar aris RmerTi garda
RmerTisa erTisa ar hyavs mas moziare muhammadi mociqulia allahisa brZana gaadvileba am gadasasvlelisa monam RvTisa ‘abd al-maliqma mbrZanebelma marTlmorwmuneTa da Sesrulda es xeliTa1 iahia b.
al-haqamisa muharramSi wlisa samisa [da samocdaaTisa2]
‘abasianTa (dakveTiT damzadebuli) milebi
warwera 1 napovni saudis arabeTSi, daudg e n e l a d g i l a s , ‘ a b a s i a n T a p e r i o d i s . granitis fila:3
C öêÚÖT
ÝåÜ ÅDêÕ
íUÇT
ÛÕ ë¿én©ÆC
öºÝÃÆC
rva mili rac ori mesamedia gzisa qufadan
warwera 2 napovni saudis arabeTSi, daudg e n e l a d g i l a s , ‘ a b a s i a n T a p e r i o d i s . 42/50 sm. zomis
granitis fila:4
ÛÕ ÈêÕ
jénMÆC
C ëDZ ÝåÜ
ÛêQr Ü ÛêQÚT
ÛÕ jénL
öºÝÃÆC
mili barididan romelic samocdameore baridia qufadan
warwera 3 napovni saudis arabeTSi, ‘abas i a n T a p e r i o d i s , a l - m a h d i s s a x e l i T :5
C çL nÕC DÕ Clå
çÇÆC jM± ìjæÖÆ
ori xeliTa.
aTeulis wardgenili mniSvneloba efuZneba im garemoebas, rom ‘abd al-maliqis zeoba daiwyo h. 65 wels, xolo iahia b. al-haqami ki gardaicvala h. 80 wels; amrigad, 3-iT
daboloebuli TariRi SeiZleba iyos mxolod 73. iahia b. al-haqami warweris gamomcemels gaigivebuli hyavs xalifa ‘abd al-maliqis biZasTan mamis mxridan (Sharon, An Arabic
Inscription from the Time of the Caliph ‘Abd al-Malik, gv. 371).
3
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), 310;
gv. 124, 128 ,[Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
4
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), 310-311;
gv. 124, 128 ,[Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
5
gv. 124, 129 ,[Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
1
2
106
C nêÕC çÇÆC jM±
ìjé ëDZ ÛêÚÕÝÖÆ
ërÝÕ ÛL Ûê©¿é
ëÚTC ëDZ Clå
jénL ÛÕ ÌêÕ nw±
(?)OmDw²ÆC iÝrC
esaa rac brZana mahdim monam RvTisa monam RvTisa mbrZanebelma marTlmorwmuneTa ¡akTin b. musas xeliTa es (aris) Tormeti mili barididan
asvad ala‘aSar[?]…
warwera 4 napovni saudis arabeTSi, meqas
C r d i l o - a R m o s a v l e T i T , ‘ a b a s i a n T a p e r i o d i s :1
C ö²LmC
VÇT ÈêÕ
jénL
öÃÕ ÛÕ
oTxi mili mesamedi baridi meqadan
warwera 5 al-rabazadan, ‘abasianTa drois,
d a u T a r i R e b e l i ; 28/25 sm., ruxi granitis fila; etyoba Savi
saRebavis kvali (grafemebi ufro advilad wakiTxvadi rom yofiliyo):2
C õnw±
ÛÕ ÅDêÕ
jénMÆC
aTi mili barididan
gamomcemeli warweras ‘abasianTa droiT aTariRebs – es warwerac
da oTxic sxva, avtoris mier ufro adre gamoqveynebuli da ‘abasianTa
epoqisadmi mikuTvnebuli, yvela e. w. d a r b z u b a ¡ d a s miekuTvneba,
anu, momlocvleTa gzas qufadan meqamde.3 ufro metic, paleografiuli
niSnebiTac warwera aseve ‘abasianTa periods miekuTvneba.4 davamatebT
imasac, rom warweraSi moxseniebulia b a r i d i , gansxvavebiT omaianuri
epoqis yvela milisagan.
warwera 6 al-manSi¡adan (iordania), al-mahdis saxeliT, daTariRebuli h. 135 wlis zilh i j j a s T v i T ( 7 5 3 w l i s 8 i v n i s i – 6 i v l i s i ) ;5
1
2
3
4
5
iqve.
Rashid, A New ‘Abbāsīd milestone from Al-Rabaḏa, gv. 138-143.
iqve, gv. 138-140.
iqve, gv. 142.
Al-Jbour, The Discovery of the First Abbasid Milestone in Bilād ash-Shām, gv. 171-176.
107
62/45 sm. zomis dazianebuli fila, romelsac Semotexili aqvs marcxena
kide da qveda marjvena kuTxe. zeda 4 da qveda 3 striqons Soris carieli adgilia; warwera nakluli, Cans, ar aris, magram, aSkarad, dausrulebelia.1 Cveni wakiTxva mcirediT gansxvavdeba gamomcemlis2 mier
wardgenili teqstisgan:
×êbnÆC ÛÖbnÆC çÇÆC ×sL
[j]ÖcÕ çÆ _énv Ë äjbÜ çÇÆC ËC çÆC Ë
[(?)ö²Ú]¡L3 nÕC ×Çr Ü çêDZ çÇÆC ëÇz çÇÆC ÅÜrm
ìjæÖÆC ÅDêÖÆC
öÚr õj²¿ÆC ìk íº ØDÖU± Û[L]
ÛÕ öéDÕ Ü ÛêQÇT Ü tÖf
ÈêÖÆC Clå ëÆC OD±mkC
saxeliTa RvTisaiTa mowyalisa mwyaloblisa ar aris RmerTi garda
RmerTisa erTisa ar hyavs mas moziare muhammadi mociqulia allahisa
(dae) dalocos allahma da (misces) mSvidoba brZana ... [gakeTeba(?)] milebisa al-mahdim
b. usmanma zilhijjas welsa xuTsa da ocdaaTsa da assa asra‘aTidan4 am
milisken
sanam Tbilisis milis ganxilvaze da SedarebiT analizze gadavidodeT, aucilebelia mimovixiloT milis qvebis istoriuli mniSvneloba.
daviwyebT imis aRniSvniT, rom omaiani xalifebisTvis, romelTa
rezidenciac siriaSi iyo, arabeTTan stabiluri komunikaciebis SenarCunebas didi mniSvneloba hqonda: religiuri mosazrebebiT, da, aseve,
hijazis provinciaSi sakuTari mamulebis flobidan gamomdinare;5 garda amisa, bunebrivia, aranaklebi mniSvneloba eqneboda im garemoebasac, rom mowyobili sagzao qseli efeqturi, rogorc samoqalaqo aseve
samxedro daniSnulebis komunikaciis aucilebel winapirobas warmoadgenda, rac esoden mniSvnelovani iyo saxalifos erTianobis SesanarCuneblad da samarTavad.6 amrigad, ar aris gasakviri, rom xalifebi
warweris rekonstruqciis mcdelobisTvis ix. iqve, gv. 175.
iqve, gv. 172.
3
gamomcemeli am adgilas kiTxulobs sityvas Clå. iqve, gv. 172. aRsaniSnavia, rom gamomcemlis statiaSi striqonebs Soris sityvebis ganawileba ar Seesabameba iqve warmodgenil arc fotosuraTs da arc grafikul pirs.
4
am dasaxlebis Sesaxeb, ix. iqve, gv. 173-174.
5
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 10-11.
6
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 96.
1
2
108
gansakuTrebul zrunvas iCendnen arsebuli gzebis keTilmowyobaze, an,
axlebis gayvanaze – amis damadasturebeli orgvari wyaroebi gvaqvs:
mematianeebis cnobebi da arqeologiuri aRmoCenebi.1 ase, magaliTad,
at-tabari orjer axsenebs ‘abd al maliqis (685-705) Zis, al-validis
(705-715) Sesabamis gankargulebebs (Webis amoTxra, mTebze gadasasvlelebis mowyoba, Suqurebis gakeTeba); omar II-c (717-720) da hiSamic
(724-743) aseve zrunavdnen meqaSi mimavali gzis keTilmowyobaze (momlocvelebisTvis wylis rezervuarebis mowyoba), rac arqeologiuri
aRmoCeniTac dasturdeba.2 sxvaTa Soris, al-kalkaSandis mixedviT,
al-validi iyo is pirveli xalifa, romelmac gzebis gayolebaze manZilis qvebi Caadgmevina.3 Tumca, sxva wyaroTi, pirveli milebi (marTalia,
safiqrebelia, maRali da svetismagvari, warwerebis gareSe, an mxolod
numeraciiT) meqadan mimaval gzaze aRmarTa jer kidev marvan b. haqamma
(momavalSi xalifam 684-685 wlebSi), 661-668 wlebis periodSi.4
Tumca, am SemTxvevaSic, ara-naratiuli, artefaqtuli pirvelwyaroebi ewinaaRmdegebian da asworeben naratiuls, rac empiricistuli midgomis upiratesobis (Tuki xerxdeba) kidev erTi mowmobaa – ‘abd
al-maliqis saxelis matarebeli milis qvebis aRmoCena adasturebs,
rom milebiT gzebis moniSvnis iniciatori da pirveli sulis Camdgmeli al-validi ki ara, swored, yvelaze cota, ‘abd al-maliqi iyo.5 ‘abd
al-maliqis zrunvas sagzao qselze namdvilad adasturebs al-fikis
gadasasvlelis zemoT moyvanili warwerac, romelic h. 73 wlis muharramiT aris daTariRebuli.6 piradad Cven ar viziarebT a. eladis
mosazrebas,7 rom milis qvebze
çêDZ çÇÆC RÖbm
allahis wyaloba (iyos) masze
formulis gamoyeneba miuTiTebs imaze, rom ‘abd al-maliqis saxelis
matarebeli am milebis gakeTeba, marTalia ‘abd al-maliqis zeobaSi
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 11.
iqve, gv. 11-14.
3
iqve, gv. 12.
4
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 41-44.
5
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 15, Elad,
The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 49-50.
6
Sharon, An Arabic Inscription from the Time of the Caliph ‘Abd al-Malik, 367-372; Rashid, A Critical
Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 15.
7
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 38. es mosazreba q. siTrin-silvermanmac gaiziara (Cytrin-Silverman, The Fifth Mīl from Jerusalem: Another
Umayyad milestone from southern Bilād al-Shām, gv. 609).
1
2
109
daigegma, magram, sinamdvileSi, ukve ‘abd al-maliqis sikvdilis Semdeg
ganxorcielda, anu, isini, ase vTqvaT, sikvdilSemdgomia. sazogadod,
sagzao qselze zrunva am omaiani xalifas samoqalaqo administraciis
erT-erT ZiriTad amocanad, da, davamatebT, miRwevadac ki unda CaiTvalos.1 saxalifoSi secesionisturi moZraobebis damamarcxebel ‘abd
al-maliqs sagzao qselze, anu komunikaciis sistemaze zrunvis aucilebloba, safiqrebelia, kargad eqneboda Segnebuli.2 gzebis moniSvna qvebiT, sadac damaskosa da ierusalimidan aTvlili manZili iqneboda aRniSnuli, SeiZleba miuTiTebdes mTeli saxalifos gzebis mosawyobad
mimarTul saxelmwifo proeqtze.3 naratiuli pirvelwyaroebiT Tu
vimsjelebT, ‘abd al-maliqis saqmianoba al-validmac gaagrZela, Tumca, cxadia, am aqtivobis masStabi da geografiuli ganvrcoba ucnobia4
– s. raSids gamoTqmuli aqvs mosazreba, rom gzebis keTilmowyobas
omaiani xalifebi hijazSic awarmoebdnen, da ara marto did siriaSi,
Tumca, Sesabamisi arqeologiuri mtkicebulebebi, jerjerobiT mainc,
ar aris napovni.5 samagierod, meqasTan damakavSirebeli gzis Tu gzebis
keTilmowyobaze namdvilad zrunaven ‘abasiani xalifebi – abul ‘abbasi (750-754), abu jafari (754-775), al-mahdi (775-785): amaze miuTiTebs
qronistebis cnobebi (at-tabari, ibn al-asiri, al-kaSkaSandi),6 da, rac
mTavaria, ‘abasianTa epoqis, zogjer ‘abasiani xalifas saxelis matarebeli milis qvebi.7
sagangebo ganxilvis Rirsia e. w. b a r i d i s sistema,8 vinaidan termini `baridi~9 xSirad gvxvdeba (‘abasianTa periodis) milebze. arabulma
literaturam Semogvinaxa cnobebi, rom baridi, anu, fostisa da dazvervis saxelmwifo samsaxuri pirvelma SemoiRo pirvelma omaianma xalifam, mu’avi¡a b. abu suf¡anma.10 rasakvirvelia, baridis sistema praqtiSharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 96.
iqve.
3
iqve, gv. 96-97.
4
iqve, gv. 97.
5
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 16.
6
iqve, gv. 312, 324-325.
7
iqve, gv. 310-312; Rashid, A New ‘Abbāsīd milestone from Al-Rabaḏa, gv. 138-143; Al-Jbour, The
Discovery of the First Abbasid Milestone in Bilād ash-Shām, gv. 171-176.
gv. 123-142, [Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
8
Sead. Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv.
314-317.
1
2
Крачковская, Пособие по арабской эпиграфике, gv. 19; Rashid, A Critical Study of the
Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 314.
9
10
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 48; Sharon, Corpus
Inscriptionum Arabicarum Palaestinae, gv. 97.
110
kulad, sagzao qsels efuZneboda, ase rom, milis qvebica da Suqurebic,
faqtiurad, baridis gzebs moniSnavda.1 Tumca, m. Saronis mosazrebiT,
romelic logikuri gveCveneba, naratiuli pirvelwyaroebi am SemTxvevaSi nakleb sandoa, da baridis sistemis xelaxali danergva mainc
isev da isev ‘abd al-maliqs unda mivaweroT, islamuri imperiis xelaxla
gamaerTianebels da misi originaluri administraciuli, samoneto da
religiuri sistemebis fuZemdebels.2 faqtia, rom ‘abd al-maliqamdeli
milis qvebi ucnobia, rac Seesabameba koncefcias, romlis Tanaxmadac
baridis sagzao qselze aqtiuri zrunva swored am xalifam daiwyo.
baridis sistema ganaviTares ‘abasianma xalifebmac, magaliTad, abul
‘abbasma (750-754) da al-mahdim (775-785).3 gansakuTrebuli yuradRebis
Rirsia at-tabaris cnobebi: h. 134 wels (751 wlis 30 ivlisi – 752
wlis 17 ivlisi) abul ‘abbasis zeobaSi qufadan meqisken mimaval gzaze
Suqurebisa da milis qvebis sistemis mowyobaze;4 da, aseve, h. 161 wels
(777 wlis 9 oqtomberi – 778 wlis 27 seqtemberi), al-mahdis zeobaSi
imave gzaze infrastruqturis, maT Soris, milis qvebis ganaxlebaze.5
rogorc Cans, swored amis gaTvaliswinebiT, s. raSidi qufa-meqis gzaze
napovn milis qvebs, termin baridis moxseniebiT, ‘abasianTa periodiT
aTariRebs.6
*
gadavideT T b i l i s i s m i l i s q v i s a d a m i s i i s t o r i u l i m n i S v n e l o b i s ganxilvaze.
pirvel rigSi, gamovTqvamT Cvens mosazrebebs T b i l i s i s m i l i s d a T a r i R e b a z e . rogorc davinaxeT, Tbilisis mili dauTariRebelia; masze arc vinme adgilobrivi mmarTvelis Tu sxva piris
(xelosnis) saxelia aRniSnuli, romelic, Teoriulad mainc, dagvexmareboda qvaze warweris amokveTis miaxloebiT mainc daTariRebaSi.
miuxedavad amisa, arc g. wereTels da arc v. kraCkovskaias, da arc o.
grabars, eWvi ar SehparviaT, rom Tbilisis qva ‘abd al-maliqis periods miekuTvneba: g. wereTlis mixedviT, es qva `hijris I saukunis boiqve; Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 49; Крачковская, Пособие по арабской эпиграфике, gv. 19.
2
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 98, Elad, The Significance of Two Newly
Discovered Milestones of ‘Abd al-Malik, gv. 49.
3
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 325-326.
4
Al-Ṭabarī, Volume XXVII. The ‘Abbasid Revolution. A.D. 743-750/A.H. 126-132, gv. 203-204.
5
Al-Ṭabarī, Volume XXIX. Al-Manṣūr and al-Mahdī. A.D. 763-786/A.H. 146-169, gv. 198.
6
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 324-326.
1
111
los ekuTvnis~;1 v. kraCkovskaia ki am warweras miaxloebiT h. 100 wliT
(718/9) aTariRebda, an, hijris 80-iani wlebiTac ki (699-708).2 o. grabarsac ar Seutania eWvi v. kraCkovskaias daTariRebaSi.3
ras emyareba aRniSnuli daTariReba?
Tbilisis milis mikuTvneba ‘abd al-maliqisadmi fsiqologiurad
advilad aixsneba; rodesac zemoT moxseniebuli naSromebi iwereboda, sxva xalifas manZilis qvebi saerTod ucnobi iyo. Tumca, amJamad,
rodesac ukve viciT ufro gviandeli periodis milis qvebis arsebobis
Sesaxeb, aucileblad migvaCnia – davubrundeT am sakiTxs, da, vcadoT,
gavarkvioT, drois Tu ra periods miekuTvneba Tbilisis mili.
g. wereTels miTiTebuli daTariRebis sasargeblod raime argumentacia moyvanili ar hqonda;4 safiqrebelia, rom mkvlevari am dros
palestinuri analogebis, ‘abd al-maliqis milebis arsebobiT xelmZRvanelobda (o. grabarsac ubralod aRniSnuli aqvs, rom Tbilisis
mili Zalian emsgavseba siriaSi napovn milis qvebs5).
v. kraCkovskaias daTariReba ki emyareba Tbilisis milis qvis warweris arssa da paleografiul maxasiaTeblebs; yovel SemTxvevaSi, pativcemuli avtoris Tanaxmad, `TbilisSi napovni milis qvis warweris
arc xeli, da arc Sinaarsi ar ewinaaRmdegeba SedarebiT adreul daTariRebas, daaxloebiT 100/718-719 w., da SesaZloa, saerTod, I/VIII s-is
oTxmociani wlebiT~.6 vera kraCkovskaia am warweras kavkasiaSi yvelaze
adreulad miiCnevs.7 misi ganmartebiT, filaze moTavsebuli warweris
xeli qufuria, sworxazovani da kuTxovani, mrudwiruli elementebi
ki minimalurad aris gamoxatuli.8 v. kraCkovskaias mixedviT, paleografiuli kuTxiT Tbilisis mili gansakuTrebiT bab al-vadis mils
emsgavseba.9 misive mosazrebiT, Tbilisis milis zedwerilis `teqstis
lakonurobac, da maRalCinosan moxeleTa saxelebis ararseboba, ufro
adreuli, vidre gviani drois damaxasiaTebel niSnad SeiZleba CaiTvawereTeli, semituri enebi da maTi mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis, gv. 123.
2
Крачковская, Памятники арабского письма в Средней Азии и Закавказье до IX в., gv. 90; ix.
aseve Крачковская, Пособие по арабской эпиграфике.
3
Grabar, Epigrafika Vostoka (Oriental Epigraphy), Edited by V. A. Krachkovskaia, gv. 557.
4
wereTeli, semituri enebi da maTi mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis, gv. 123.
5
Grabar, Epigrafika Vostoka (Oriental Epigraphy), Edited by V. A. Krachkovskaia, gv. 557.
6
Крачковская, Памятники арабского письма в Средней Азии и Закавказье до IX в., gv. 90.
7
iqve.
8
iqve, gv. 89.
9
iqve, gv. 90.
1
112
los, radgan Tavad omaiani xalifebis wodebuleba Zalian mokrZalebuli iyo~.1
omaianTa da ‘abasianTa milebis warwerebis SedarebiTi paleografiuli analizi s. raSidma Caatara; man gamohyo paleografiuli niSnebi,
romlebic ganasxvavebs ori gansxvavebuli epoqis warwerebs.2 Sedareba
cxadhyofs, rom milebis zedwerilebis kaligrafia ‘abd al-maliqisa
da pirvel ‘abasian xalifaTa milebze, marTlac, sakmaod gansxvavebulia. omaianTa periodisTvis damaxasiaTebeli paleografiuli niSnebis
gamoyofa SeiZleba arc iyos advili (miT umetes, rom xelosnebs individualuri xeli eqnebodaT; da arabul-islamuri samyaros sxvadasxva
regionSic arabuli paleografiis evolucia SeiZleba gansxvavebulad
warmarTuliyo,3 magram, mainc, Tbilisis milis warweris dazianebis miuxedavad, Cans, rom, paleografiuli niSnebiT, teqsti Tbilisis milze,
namdvilad, adreul, sakmaod kuTxovan, monumenturi xasiaTis qufur
warweras warmoadgens da gacilebiT met msgavsebas avlens ‘abd al-maliqis milebTan, vidre ‘abasian xalifaTa qvebTan.
sazogadod, lakonuroba ufro ‘abasianTa milebisTvis aris damaxasiaTebeli, ase rom, am kriteriumiT Tbilisis milis qva, TiTqos,
ufro ‘abasianTa epoqas unda mivakuTvnoT.
Tumca, aRsaniSnavia, rom ‘abasianTa periodisadmi mikuTvnebul,
lakonur milebze manZili Cveulebriv miTiTebulia baridTan mimarTebaSi, eqvsidan xuT SemTxvevaSi. SedarebiT lakonur warwerebSi baridi
yovelTvisaa moxseniebuli; vrcel warwerebSi ki, vrceli formularis farglebSi, ‘abasiani xalifas saxelicaa; iseve rogorc, omaianTa
periodis milebis vrcel warwerebSi yovelTvis ‘abd al-maliqis saxelia. amrigad, Tbilisis milis lakonur warweraSi baridis miuTiTebloba, da manZilis eqskluziurad milebSi gansazRvra, Cveni azriT,
damatebiTi da arsebiTi argumentia milis qvis omaianTa periodisadmi
mikuTvnebis sasargeblod.
rasakvirvelia, zemoT moyvanili argumentacia ar aris absoluturi xasiaTis. saTiTaod, TiToeul argumentSi SesaZlebelia eWvis
“Лаконизм текста, отсутствие имен высоких чинов скорее можно считать признаком раннего
времени, чем позднего, так как титулатура самих омайядских халифов была чрезвычайно скромна”
(iqve).
2
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 319-324;
gv. 142 ,[Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
Rashid, A New ‘Abbāsīd milestone from Al-Rabaḏa, gv. 142.
3
Lindstedt, Arabic Rock Inscriptions up to 750 CE, gv. 414.
1
113
Setana. Tumca, vfiqrobT, rom erTobliobaSi ganxiluli, isini mainc
sakmaod maRali sarwmunoobiT aTariRebs Tbilisis mils omaianTa, da
ara ‘abasianTa periodiT.
amrigad, veTanxmebiT winamorbedebs, da, ‘abasianTa dinastiis pirveli xalifebis milis qvebis arsebobis miuxedavad, Tbilisis milis
qvas omaianTa periods mivakuTvnebT. Tumca, sifrTxiles gamoviCenT,
da Tavs SevikavebT Tbilisis milis maincdamainc ‘abd al-maliqisadmi
mikuTvnebisgan; ver gamovricxavT, rom al-validis periodisac iyos –
wyaroebis mixedviT [ix. zemoT] gzebis keTilmowyobiT xom al-validic
iyo dakavebuli.
al-fikis warwerebma1 dagvanaxa, rom gzis (keTil)mowyobis dawyebasa da milis qvis dadgmas Soris, zogjer mainc, sakmaod didi dro
gadioda (daaxloebiT 12-12.5 weliwadi al-fikis gzis SemTxvevaSi),2 rac
gzis gayvana-mowyobaze ixarjeboda – milis qvis dadgma, safiqrebelia, samuSaoebis sul bolo etaps warmoadgenda, da, faqtiurad, maT
dasrulebas niSnavda. aqedan gamomdinare, gasaTvaliswinebelia, rom
Tbilisis milis SemTxvevaSic, qvis dadgmas win uswrebda, raRac drois
ganmavlobaSi mainc, Sesabamisi gzis gayvana-keTilmowyobac.
samwuxarod, Tbilisis mili, iseve rogorc milebis umravlesoba, ar aris aRmoCenili in situ. seidabadSi is, safiqrebelia, meoradi
gamoyenebisTvis Camoitanes (igive bedi ewia sxva omaianur milebsac).3
es ki aZnelebs dadgenas, Tavdapirvelad Tu ra adgilas mdebareobda,
anu, sad gadioda Sesabamisi gza, romelsac niSnavda es qva. isic ki ucnobia, Tu ra manZilze mdebareobda is Zveli Tbilisidan; Cven xom ar
viciT, mili Tu zustad ra manZils aRniSnavda – sxvadasxva gamoTvliT miiReba cifrebi 1500-2500 metris farglebSi;4 Tumca, sazogadod,
gasaTvaliswinebelia am gamoTvlebis pirobiToba: milebi ar aris napovni in situ; ucnobia Tanadrouli Sesabamisi gzebis zusti marSruti;
safiqrebelia, ar arsebobda teqnikuri saSualeba, `miwaze~ zusti manZili gaezomaT (did distanciebze); sazogadod, diskusiis sagania, arsebobda Tu ara amgvari universaluri fiqsirebuli manZilis erTeuli.5
Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 33-38; Sharon,
Corpus Inscriptionum Arabicarum Palaestinae, gv. 95-96, 222.
2
Sharon, An Arabic Inscription from the Time of the Caliph ‘Abd al-Malik, gv. 367-372; Sharon, Corpus
Inscriptionum Arabicarum Palaestinae, gv. 95-96, 222.
3
iqve, gv. 98-99.
4
ix. msjeloba Elad, The Significance of Two Newly Discovered Milestones of ‘Abd al-Malik, gv. 4648; Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 105-108.
5
iqve, gv. 105-106.
1
114
*
damzadebis qronologiis met-naklebad garkvevis Semdeg, SesaZlebeli
xdeba ganvixiloT T b i l i s i s m i l i s q v i s i s t o r i u l i d a
i s t o r i o g r a f i u l i m n i S v n e l o b a , romelic orgvaria. is:
gvexmareba saqarTveloSi arabobis istoriis erT-erTi sawyisi
fazis qronologiis dazustebaSi (rasac eZRvneba kidevac winamdebare
naSromi); da,
Rirebuli pirvelwyaroa, sazogadod, saxalifos administraciuli mowyobisa da omaiani xalifebis mier ganxorcielebuli administraciuli RonisZiebebis sakvlevad.
palestina-siriaSi, aseve arabeTSi aRmoCenili milis qvebis sistemis analizi calsaxad aCvenebs, rom milis qvebis dayeneba gzebis
keTilmowyobis farglebSi keTdeboda. g. wereTelTan vkiTxulobT:
`arab istorikosebs aRniSnuli aqvT, rom arabebi TavianTi laSqrobis
dros ganvlil manZils zomavdnen da saTanado svetebiTa da warwerebiT aRniSnavdnen~.1 wyaro ucnobia. amgvari `svetebisa da warwerebis~
nimuSebs ar vicnobT; Cvenamde moRweuli qvebis teqsti ki calsaxad
miuTiTebs, rom milis qvebis dayeneba gzis / gzebis mowyobas ukavSirdeboda: yovel SemTxvevaSi, ‘abd al-maliqis milebidan, gza (Àén©ÆC) moixsenieba 7 warweridan 3-Si, da kidev 2-Si ivaraudeba (ix. zemoT); uSualo
kavSiria, aseve, golanis warwerebs Soris, romelTagan ori milis qvaa
(maTSi, gza, marTalia, ar moixsenieba); samagierod, mesame warwera samTo gadasasvlelis mowyobas eZRvneba.
amrigad, vfiqrobT, sruli ufleba gvaqvs samive regionis – palestina-siria, erayi-arabeTi, aRmosavleTi saqarTvelo – mimarT erTnairi daskvnebi gamovitanoT: palestina-siriaSi ‘abd al-maliqis (Tu,
aseve, al-validis) zeobaSi, aseve, arabeTsa Tu iordaniaSi, pirveli
‘abasiani xalifebis zeobaSi, milis qvebis gaCena gzebis keTilmowyoba-moniSvnis procesis Semadgenel nawils warmoadgenda; qarTlSic milis qvis gaCena zustad igive – adgilobrivad gzebis keTilmowyoba-moniSvnis procesis Semadgenel nawils, da, amasTanave, indikatorsac warmoadgenda. sxvanairad rom vTqvaT, Tbilisis mili, Tavisi arsebobis ZaliT, zedwerilis Sinaarsis detalebidan damoukideblad,
adasturebs, rom ‘abd al-maliqis, Tu misi memkvidris, al-validis
administraciuli saqmianoba, kerZod, mcdeloba, axladSeqmnili imwereTeli, semituri enebi da maTi mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis, gv. 123.
1
115
peria gzebis qseliT ufro mWidrod SeekraT, (aRmosavleT) saqarTvelosac gadawvda. Cveni azriT, Tbilisis milis unikalurobam ar unda
gvafiqrebinos, rom saqarTveloSi napovni es mili raRac gamonaklis
movlenas warmoadgenda da mis safuZvelze daskvnebis gamotana SeuZlebeli iyos. Tundac erTi amgvari artefaqtis gadarCena da Cvenamde moRweva calsaxad adasturebs fenomenis (qarTlis gzebis arabebis
mier keTilmowyoba-moniSvna) arsebobas; udidesi albaTobiT, sxva qvebic iqneboda (sxva omaianuri milebis zedwerilebi gvafiqrebs, rom milis qvebi yoveli milis Semdeg idgmeboda – ase, magaliTad, al-fikis
milis qvebi damaskodan 52-e da 53-e milis manZils aRniSnaven; gvaqvs
aseve ierusalimidan me-8, me-7 da me-5 milis qvebic); magram, JamTa siavis gaTvaliswinebiT, Tbilisis sxva milebs Cvenamde ar mouRweviaT (an,
dRemde ar aris aRmoCenili). sakmarisia gavixsenoT, rom damaskodan,
anu, omaianTa saxalifos dedaqalaqidan da mTavari administraciuli
kvanZidan gamomaval gzebze dadgmuli milis qvebidan Cvenamde moaRwia
marto oTxma (sic) (arada, mxolod erT gzaze yvelaze cota 109 iqneboda, sinamdvileSi ki, safiqrebelia, bevrad metic);1 xolo momlocvelTa
erT-erT wamyvan marSrutze – qufadan meqamde – dadgmuli qvebidan
Cvenamde moaRwia mxolod xuTma.
arabulenovani milis qvis Cadgma, miT ufro, saxalifos sxva regionebis gamocdilebis gaTvaliswinebiT, adasturebs, rom am RonisZiebis ukan arabebi idgnen. gzebis mosaniSnad manZilis Tbilisidan aTvla
miuTiTebs, rom Tbilisi saxalifos sagzao qselis erT-erT kvanZs warmoadgenda, iseTives, rogorc damasko an ierusalimi ‘abd al-maliqis
epoqaSi. v. kraCkovskaia Tbilisis milis qvis ganxilvisas pirdapir wers,
rom `unda uzrunveleyoT regularuli kavSirebi saxalifos centrTan; aucilebeli iyo safosto samsaxuris mowyoba, iseTivesi, rogoric
‘abd al-maliqma mTel saxelmwifoSi moawyo~.2 arabebze damokidebulebis winare etapze myof, ubralod, moxarke regionSi, amisTana investiciis Cadeba – gzebis gayvana Tu ara, keTilmowyoba-moniSvna mainc,
warmoudgenlad gveCveneba. Tbilisis milis qva miuTiTebs uSualod
arabebis mier adgilobrivad gzebis gayvanasa Tu ara, maT keTilmowyobaze mainc. es ki umniSvnelovanesi administraciuli RonisZieba iyo,
romelic miuTiTebs adgilobrivad arabuli administraciis SemoReba-arsebobaze.
ar aris gamoricxuli, rom omaianTa milebis nawili ‘abasianebma gaanadgures (Sharon,
An Arabic Inscription from the Time of the Caliph ‘Abd al-Malik, gv. 372).
2
Крачковская, Пособие по арабской эпиграфике, gv. 24.
1
116
Tbilisis milis qva, misi zomebidan gamomdinare (31/45 sm.), damoukideblad, calke moTavsebisas, savaraudod, kargad ver gamoCndeba.
amitom, SeiZleba vivaraudoT, iseve rogorc es navaraudevia omaianuri,
aseve ‘abasianuri milebisTvis,1 rom is raime wamoweuli konstruqciis
– svetisa an nagebobis kedelSi iqneboda Camagrebuli. amiT arabuli milebi arsebiTad gansxvavdebian romauli milebisgan, romlebic
metrze ufro maRal cilindrul, svetismagvar konstruqciebs warmoadgendnen.2
msjelobis masStabi rom gavzardoT, da jurzanis gzebis keTilmowyobas ufro farTo perspeqtividan SevxedoT, naTeli gaxdeba, rom
Tbilisis milis qva adasturebs – ‘abd al-maliqis (Tu, aseve, al-validis) didi gegma, saxelmwifo administraciulad gzebiT SeekraT,
moicavda ara marto omaianTa saxalifos guls – palestinasa Tu did
sirias,3 romelTac ‘abd al-maliqi, safiqrebelia, marTlac gansakuTrebul yuradRebas uTmobda, aramed islamuri imperiis SedarebiT
daSorebul, da SedarebiT axaldamorCilebul provinciebsac, kerZod,
saqarTvelos / jurzans (ar aris gamoricxuli, mTlianad provincia
armini¡as). jer kidev o. grabarsac hqonda SemCneuli, rom aRniSnuli
mili gviCvenebs, Tu ramdenad iyo inkorporirebuli axalSeqmnil imperiaSi (samxreT) kavkasiis regionic.4 saqarTvelo saxalifos centrebisgan (siria-palestina, ‘abasianTa periodSi – erayi) udavod, sakmaod
Sors mdebare regions warmoadgenda. miuxedavad amisa, aseTi daSorebiT (Tbilisis) milis ganTavsebis faqts Semdeg interpretacias mivcemdiT: ‘abd al-maliqis / al-validis administraciis Canafiqrs (romlis
ganxorcielebac misma administraciam nawilobriv mainc moaxerxa) warmoadgenda mTeli saxalifos gzebis keTilmowyoba-moniSvna, safiqrebelia, baridis sistemis farglebSi. amrigad, istoriografiaSi dasmul
SekiTxvas – ‘abd al-maliqis zeobaSi sxva gzebzedac Tu moTavsda miRashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 317-318;
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 97, 220; Cf. Elad, The Significance of Two
Newly Discovered Milestones of ‘Abd al-Malik, gv. 45, gansakuTrebiT sqolio 46.
2
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 317.
3
jer kidev g. wereTels aqvs aRniSnuli, rom `amgvari Zeglebi aqamde arc erTi
qveynisaTvis ar iyo aRmoCenili, garda palestinisa~ (wereTeli, semituri enebi da maTi
mniSvneloba qarTuli kulturis istoriis SeswavlisaTvis, gv. 123).
4
“The milestone from Transcaucasia is interesting in another respect. It is quite similar to the milestones
found in Syria and serves to indicate the extent to which, already in the Umayyad period, Transcaucasia,
actually even the Caucasus itself, was fully fitted into the new empire” (Grabar, Epigrafika Vostoka [Oriental Epigraphy], Edited by V. A. Krachkovskaia, gv. 557).
1
117
lis qvebi1 – axla ukve SeiZleba dadebiTad vupasuxoT. sainteresoa
aseve xazarebTan omis farglebSi meomrebis safosto cxovelebiT
transportirebaze miTiTeba at-tabarisTan h. 112 wlisTvis (730 wlis
26 marti – 731 wlis 14 marti).2 aRsaniSnavia, rom ‘abasianTa periodSi
gzebis milebiT moniSvnis geografiuli areali, rogorc Cans, aseve
farTovdeba: sul bolo dromde cnobaSi moyvanili yvela cali Tu
erayidan meqasken mimaval gzas miekuTvneboda,3 axla ukve cnobili gaxda iordaniaSic napovni milic al-mahdis saxeliT.4
Tbilisis mili arsebiTi pirvelwyaroa milebis daniSnulebis
sakvlevadac; Tbilisis mili, ‘abd al-maliqis yvela sxva milTan SedarebiT, Tavisi sityvaZvirobiT gamoirCeva.
sazogadod, xelmisawvdomi masala – Cvenamde moRweuli milis
qvebi, Tbilisis milis CaTvliT, gviCvenebs, rom milebis warwerebis
formulari SedarebiT moqnili iyo da uSvebda garkveul gadaxrebs
standartisgan5 (Tuki SesaZlebelia, sazogadod, amgvar standartze
msjeloba6). ase, magaliTad, milebis formularSi SeiZleba Sesuliyo,
an, ar Sesuliyo, TariRi da zedamxedveli piris saxeli; Tanadrouli
xalifas saxelic ki. sakmaod gansxvavdeboda warwerebis paleografiac, Tumca, am SemTxvevaSi, udavod, garkveul rols TamaSobda samuSao
masalac – bazaltis qvebze grafemebis amoWra gaZnelebuli iyo, rasac
ar SeeZlo ar emoqmeda maTi moyvanilobis sinatifeze (yovelTvis Tu
ara, zogjer mainc, magaliTad, al-fikis warwerebis SemTxvevaSi).7
amasTanave, saxezea ornairi formularis – vrcelisa, da
lakonuris – gamoyeneba.
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 97.
Al-Ṭabarī, Volume XXV. The End of Expansion. The Caliphate of Hisham. A.D. 724-738/A.H. 105-120,
gv. 69-70.
3
Rashid, A Critical Study of the Pilgrim Road between Kufa and Mecca (Darb Zubaydah), gv. 310-317;
Rashid, A New ‘Abbāsīd milestone from Al-Rabaḏa, gv. 138-143; Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 97.
gv. 123-142 ,[,ê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
4
Al-Jbour, The Discovery of the First Abbasid Milestone in Bilād ash-Shām, gv. 171-176.
5
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 108.
6
swored amitom vamjobinebT didi sifrTxiliT movekidoT milis qvebis dakarguli teqstis masStabur rekonstruqcias, romelic gvxvdeba literaturaSi (magaliTad,
Cytrin-Silverman, The Fifth Mīl from Jerusalem: Another Umayyad milestone from southern Bilād alShām, gv. 605-607; Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 104-105; Al-Jbour, The
Discovery of the First Abbasid Milestone in Bilād ash-Shām, gv. 175).
7
Sharon, Corpus Inscriptionum Arabicarum Palaestinae, gv. 108.
1
2
118
milis vrceli warwerebis formulari SeiZleba Semdegnairad warmovadginoT:1
1) basmala da sxva sawyisi religiuri formulebi, romelSic
saubaria allahsa da mis mociqulze;
2) xalifas moxsenieba;
3) Catarebuli samuSaos uSualo zedamxedvelis moxsenieba;
4) samuSaos Sesrulebis TariRi;
5) manZili mniSvnelovani (urbanuli?) centridan;
6) am centris dasaxeleba.
milis lakonuri warwerebi ki Seicavda informaciis minimums:
1) religiuri formulebi, rogorc wesi, gamotovebulia (sic);
2) miTiTebulia manZili, rogorc wesi (‘abasianTa milebis SemTxvevaSi, milebSi baridis sistemis farglebSi); da
3) dasaxelebulia punqti, saidanac aiTvleba manZili.
omaianTa milebis SeemTxvevaSi mxolod 1-ia lakonuri (Tbilisis, romelsac omaianTa epoqas paleografiuli niSnebisa da baridis
mouxsenieblobis safuZvelze mivakuTvnebT), da 7 ki vrceli (erTgvar
deklaraciasac ki warmoadgens); ‘abasianTa milebis SemTxvevaSi proporcia sakmaod gansxvavebulia: 4 lakonuri da 2 vrceli (ix. zemoT).
Tbilisis mili gviCvenebs, rom omaianTa (da ara marto ‘abasianTa)
periodis milis warwerebis formulari SeiZleba Zalian lakonuric
yofiliyo. Tbilisis milis warweris safuZvelze amJamad SegviZlia
vamtkicoT, rom, zogjer mainc, milis qvis daniSnuleba, omaianTa epoqaSic, praqtikulad, eqskluziurad, utilitaruli iyo (utilitarobaSi vgulisxmobT religiuri deklaraciisa da sxva saxis informaciis
minimumamde dayvanas, praqtikulad, mxolod dasaxlebuli punqtisa da
manZilis miTiTebiT Semofargvlas). zogierTi milis lakonuroba, anu,
Zalian praqtikuli midgoma zedwerilis Sinaarsis SerCevisadmi, miT
ufro gasagebi xdeba, Tu vivaraudebT milis qvebis masobriv damzadebas, mraval aTas kilometrsa da milze gadaWimuli saxalifos gzebis
TiTo milis SualediT mosaniSnad.
ar SeiZleba isic ar aRiniSnos, rom saxalifos CrdiloeT ganapiras omaianTa periodis epigrafikuli Zeglebi imdenad iSviaTia, rom
erT-erT bolodroindel naSromSi avtorma isic ki aRniSna, rom erayis
1
Sead. Lindstedt, Arabic Rock Inscriptions up to 750 CE, gv. 421.
119
CrdiloeTiT omaianTa erTi epigrafikuli Zeglic ki ar eguleboda.1
Tbilisis milis mniSvneloba am kuTxiTac sagulisxmoa.
*
saqarTvelos meore qufuri warwera ki h. 147 wlis Sa‘abaniT aris daTariRebuli (764 wlis 3-31 oqtomberi). warweris dazustebuli wakiTxvisadmi da, sazogadod, warweris istoriuli mniSvnelobisadmi
miZRvnili naSromi mzaddeba gamosaqveyneblad.2 am etapze ki yuradRebas gavamaxvilebT mxolod warweris TariRis dazustebis istoriul
mniSvnelobaze.
sur. 6. (Fig. 6.) Tbilisis h. 147 w. Sa‘abanis warwera3
avtoris foto
moviyvanT warweris aRwerilobas: moTavsebulia 107 / 34 sm. zomebis qviSaqvis kvadrze. met-naklebad ikiTxeba kvadris mxolod qveda
nawilSi ganTavsebuli sami striqoni; gamoTqmulia varaudi, rom warwera amave kvadrze iwyeboda, anu, mxolod eqvsstriqoniani iyo. zeda
sami striqonisgan praqtikulad araferia darCenili; maTi wakiTxva
sruliad SeuZlebelia. zevidan meoTxe striqonic sakmaod dazianebulia, grafemebis nawili ar ikiTxeba, da azris gamotana am etapze mainc,
SedarebiT gaZnelebulia. samagierod, srulad ikiTxeba qveda ori
1
Lindstedt, Arabic Rock Inscriptions up to 750 CE, gv. 413. iqve omaianTa periodis epigrafikuli Zeglebis klasifikacia geografiuli principiT, warwerebis tipis miTiTebiT
(iqve, gv. 413-414).
2
Paghava, Dzneladze, Topuridze, The Monumental Kūfic Inscription Dated Sha‘bān AH 147 (3-31 October 764) From Tiflīs.
3
avtoris foto
120
striqoni, romelic Seicavs, warweris, SesaZloa, yvelaze mniSvnelovan
komponents, romlis gaTvaliswinebac aucilebelia Tbilisis saamiros daarsebis qronologiaze msjelobisas – warweris (Sesrulebis) TariRs. mogvyavs swored qveda ori striqoni da maTi Targmani
(wiladis xazi aRniSnavs ikiTxvisebs):
ëº KDMb/ØDêb/ØDMb ÛL ÔÌr NQÂ Ü ...
öéDÕ Ü Ûê²LmC Ü ³Mr öÚr ØDM²v
... da dawera salam ibn ha¡anma/habbanma/habbabma [-Si]
Sa‘abans welsa Svidsa da ormocsa da assa
aRniSnuli warweris Sinaarsis ZiriTadi nawili daRupulia da ar
ikiTxeba; magram, ueWvelia, rom es qufuri arabuli lapidaruli warwera arabebis SekveTiT aris gakeTebuli; kaligrafiis gamarTulobidan
gamomdinare, xelosanic arabi unda yofiliyo. faqtia, rom h. 147 wlis
Sa‘abanis TveSi, anu, 764 wlis oqtomberSi, ukve ‘abasianTa epoqaSi, TbilisSi arabebi arian da qvaze warweris amoWras axerxeben.
analizi da Sefaseba
raze metyvelebs Cvens mier zemoT ganxiluli saqarTveloSi Seqmnili
da Cvenamde moRweuli arabuli epigrafikuli masala?
daviwyoT numizmatikuri ZeglebiT.
eWvi ar gvepareba imaSi,1 rom h. 85 wlis Tbiluri omaianuri dirhemi ar warmoadgens arc qarTvelTa mier moWril `ucxo monetas~ da arc
qarTvelTa mier moWril `erovnul monetas ucxouri simbolikiT~, romelic ver `gamodgeba saamiros institutis dasaTariReblad~.2 am tipis
da TariRis vercxlis monetebi warmoadgens klasikur arabul, kerZod,
omaianur dirhemebs, romelic mxolod moWris adgiliT gansxvavdeba
omaianTa saxalifos sxva zarafxanebSi moWrili monetebisgan; h. 85
wlis Tbilur dirhemebs araferi etyobaT iseTi (magaliTad, arabuli
grafemebis damaxinjeba, an, sulac, qarTuli grafemebis gaCena), rac
mogvcemda saSualebas gvevarauda, rom isini moWrilia ara arabebis,
aramed qarTvelebis mier (arabebis uSualod administrirebisgan Tavisufal qarTlSi). es ar aris `erovnuli moneta ucxouri simbolikiT~,3
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 253.
2
alasania, Tbilisis saamiros daarsebis TariRisaTvis, gv. 10.
3
iqve.
1
121
aramed, aris, swored rom, `ucxo fuli~, romelic moWrilia `ucxo
Zalis, arabebis mier – is, bunebrivia, ar warmoadgens arabebze
qarTvelebis ‘politikuri damokidebulebis niSans’ am sityvebis pirdapiri mniSvnelobiT, ar warmoadgens qarTuli administraciis, rogorc
samoneto warmoebis subieqtis, moqmedebis nayofs, aramed saqarTveloSi arabebis politikuri uzenaesobis niSania; aseve saqarTveloSi
arabebis damkvidrebis, saqarTveloSi arabebis zarafxanis gaxsnis mowmobaa; TbilisSi, zarafxanis saxelis miTiTebiT, ara minabaZis, aramed
metrologiur-kaligrafiuli kuTxiT srulyofili monetis gamoSveba
qarTuli administraciis mier ver ganxorcieldeboda~.1
igives Tqma SeiZleba CvenTvis saintereso epoqaSi Tbilisis / jurzanis zarafxanis mier gamoSvebul sxva arabul monetebzedac, romelTa arsebobac adasturebs, rom VIII saukunis pirvel aTwleulebSi Tbilisis (arabuli) zarafxana arc ise sporadulad moqmedebda, rogorc
SeiZleba gvefiqra h. 85 wlis dirhemis Semdgomi, zemoT aRwerili monetebis aRmoCenamde. absoluturad yvela maTgani, iseve rogorc h. 85
wlis dirhemebi, warmoadgens klasikur arabul vercxlisa Tu spilenZis monetas, Sinaarsobrivad da paleografiulad gamarTuli arabuli
legendebiT.
davaskvniT, rom h. 85-152 wlebis SualedSi (704-770) TbilisSi
moWrili arabuli monetebis ramdenime seria, warmoadgens arabul samoneto emisias, da ara adgilobriv (qarTul) minabaZs.
es ki imas niSnavs, rom drois am SualedSi – 704-770 wlebSi –
TbilisSi funqciobs, Tundac wyvetilad, arabuli zarafxana; arabuli zarafxana, romelsac arabebi marTaven, da romelic wminda wylis
arabul monetas uSvebs. arabuli zarafxana ki arabuli administraciuli institutia; TbilisSi arabuli zarafxanis moqmedeba ucilobeli
mowmobaa TbilisSi arabuli administraciis arsebobisa da moqmedebisa.
704 weli (h. 85 w.) warmoadgens Tbilisis zarafxanis amuSavebis
dasawyiss, an, yovel SemTxvevaSi, muSaobis dawyebis kuTxiT, terminus post
quem non. numizmatikuri monacemebiT, saqarTveloSi arabuli administracia yalibdeba ara ugvianes VIII saukunis dasawyisisa.
gasaTvaliswinebelia lapidaruli epigrafikuli Zeglebic.
ganxiluli gvaqvs Tbilisis milis qva. am arabulwarwerian qvis
filaze aRniSnulia manZili dasaxlebuli punqtidan, am SemTxvevaSi,
faRava, saqarTveloSi arabTa batonobis periodizacia (numizmatikuri monacemebis
gaTvaliswinebiT), gv. 253.
1
122
Tbilisidan, da is warmoadgens Sesabamis periodSi arabTa saxelmwifos
mier gzis keTilmowyobis, moniSvnis sabuTs. Tbilisis milis qvisTvis
gagvaCnia arcTu Zalian mcirericxovani paraleluri masala napovni
did siriaSi da arabeTSi. Tbilisis arabulenovani da arabul-grafikiani warwera, bunebrivia, qarTvelebis damzadebuli ar aris. es ar aris
qarTvel gamgebelTa saqmianobis nayofi – qarTlis gzebi moewyoT
da moeniSnaT; es aris produqti arabTa administraciuli saqmianobisa – mTlianad saxalifos gzebi moewyoT da moeniSnaT, da swored am
administraciuli saqmianobis Sedegad Seiqmna kidevac iseTi arabuli
epigrafikuli Zegli, rogoric Tbilisis milia.
maSasadame, Tbilisis milis qva, romelzedac aRniSnulia manZili
`sami mili Tbilisidan~ warmoadgens qarTlSi, TbilisSi moRvawe arabuli administraciis arsebobis dadasturebas.
magram rodis moRvaweobda es administracia? Tbilisis mili dauTariRebelia, magram, am manZilis qvis warweris Sinaarsisa da paleografiuli niSnebis omaianTa da ‘abasianTa epoqis analogiur milebTan
Sedarebam cxadhyo, rom Tbilisis mili omaianTa epoqas miekuTvneba.
marTalia, xalifas saxeli miTiTebuli ar aris, magram, rogorc vaCveneT, es unda iyos ‘abd al-maliqisa (685-705) an al-validis (705-715) administraciuli saqmianobis Zegli. naratiuli pirvelwyaroebi gviyvebian al-validis mier gzebis keTilmowyobaze; Tumca, omaianuri periodis
yvela dRemde SemorCenili mili ‘abd al-maliqisaa (da ara al-validis).
al-fikisa da al-fikis gadasasvlelis sami warwera gviCvenebs, rom
gzebis keTilmowyoba-moniSvna namdvilad warmoebda ‘abd al-maliqis
zeobis bolo 12 wlis ganmavlobaSi (ver gamovricxavT, rom Sesabamisi
saqmianoba am omaian xalifas ufro adrec daewyo, saxalifos erTianobis aRdgenis Semdeg). Sesabamisad, Tbilisis milis qvas zogadad 690-iani
wlebi – 715 wlis periodiT davaTariRebdiT, Tumca, ‘abd al-maliqis zeobis bolo wlebi, anu, periodi daaxloebiT 690-iani wlebidan
705 wlamde, ufro mosalodnel daTariRebad gveCveneba. sxvaTa Soris,
TvalSi sacemia droSi damTxveva Tbilisis zarafxanis amuSavebasTanac.
lapidaruli masala gvidasturebs rom arabebi TbilisSi imyofebian h. 147 wlis Sa‘abanSic, anu, 764 wlis oqtomberSic. Sesabamisad daTariRebuli, Sinaarsobrivad, enobrivad da damwerlobis mxriv arabuli warwera, bunebrivia, qarTvelebis amoWrili ver iqneba. raki 764
wlis TbilisSi arabebi arian da qvaze warwerasac ukveTaven, e. i. TbilisSi am dros kvlavindeburad arabuli administraciaa.
123
amrigad, lapidaruli masala miuTiTebs arabebis mier qarTlSi,
Tbilisis sanaxebSi mainc, gzebis keTilmowyoba-moniSvnaze, romelic
warmoebda, udidesi albaTobiT, VIII saukunis dasawyisSi.
raki gzebis mowyoba calsaxad teritoriis marTvis, administrirebis erT-erTi formaa, e. i. lapidaruli monacemebiT, saqarTveloSi
arabuli administracia yalibdeba ara ugvianes VIII saukunis dasawyisisa.
rogorc numizmatikuri, aseve lapidaruli epigrafikuli masala
iZleva saSualebas obieqturad vimsjeloT qarTlsa da TbilisSi arabuli administraciis Semosvlaze; da is davaTariRoT kidevac. orivenairi epigrafikuli pirvelwyaroebi eTanxmeba erTmaneTs da miuTiTebs
VIII saukunis dasawyisze.
d a v a s k v n i T : saqarTveloSi arabobis I, mexarkeobis periodi
Seicvala II, konsolidaciis periodiT, rodesac arabebma aRmosavleT
saqarTveloSi mainc, sakuTari administraciac SemoiRes.
rasakvirvelia, Tbilissa da qarTlSi arabTa batonoba ar iyo
uwyveti. periodulad arabebi Tbiliss met-naklebad didi droiT kargavdnen kidevac. isic ki gvaqvs aRniSnuli, rom saqarTveloSi arabTa
Zalauflebis konsolidacia gulisxmobda `urTierTsapirispiro ori
veqtoris urTierTqmedebas – teritoriulad saqarTveloSi arabuli
samflobeloebis Sekvecas Tan axlda SemorCenil teritoriaze arabuli xelisuflebis ganmtkiceba da arabuli administraciis SemoReba~.1
magram am periodis ZiriTadi maxasiaTebeli aris mainc saqarTvelosa
Tu qarTlis teritoriaze qarTulis paralelurad, arabuli administraciis amoqmedeba.
arabuli administraciis pirvelad gaCena VIII
s a u k u n i s d a s a w y i s i T u n d a d a T a r i R d e s . arabuli administraciis SemoReba ki Tbilisis saamiros, rogorc saxalifos erT-erTi administraciuli erTeulis, daarsebas niSnavda. T b i l i s i s s a a miros daarseba VIII saukunis dasawyisiT TariRdeba.
guliTad m a d l o b a s movaxsenebT arabuli warwerebis garCevaSi gaweuli daxmarebisa da konsultaciebisaTvis b-nebs grigol beraZesa da irakli TofuriZes.
1
iqve, gv. 254.
124
gamoyenebuli wyaroebi da literatura
juanSeri, cxorebaY vaxtang gorgaslisa – juanSeri, cxoreba¡ vaxtang
gorgaslisa, teqsti gamosacemad moamzades zurab sarjvelaZem, sofio
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Al-Ṭabarī, Volume XXVII, The ‘Abbasid Revolution, A.D. 743-750/A.H. 126-132 –
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‘Abbasid Revolution, A.D. 743-750/A.H. 126-132, Translated by John Alden Williams,
Albany, 1985.
Al-Ṭabarī, Volume XXIX, Al-Manṣūr and al-Mahdī, A.D. 763-786/A.H. 146-169
– Al-Ṭabarī, The History of al-Ṭabarī, An Annotated Translation, Volume XXIX, AlManṣūr and al-Mahdī, A.D. 763-786/A.H. 146-169, Translated and annotated by Hugh
Kennedy, Albany, 1990.
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- [Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC
142@123 ,1990 ,5 ,mÝ¡²ÆC .[Àê¿cP Ü örCmi] írDM²ÆC n¡²ÆC ÛÕ öêÇêÕ mDYbC ö²LmC .jvnÆC pép²ÆC jM± ÛL j²r
Irakli Paghava
Founding the “Tiflīs Emirate”, Administrative Unit of the
Caliphate, According to Non-Narrative Sources (Early Arab
Coins and Lapidary Inscriptions from Georgia)
Summary
The Goal of this work is to ascertain the chronology of Arab sway in Georgia, particularly the timeframe when Arabs managed to consolidate their control over Kartli, the
eastern part of the country, by creating the so called Tiflīs Emirate (initially administrative unit of the Caliphate, rather than the [semi] independent state).
We reviewed the historiography of this issue (three different dates were suggested for founding the Tiflīs Emirate: beginning of the 8th c., the 730s, and 770s) and
discussed the empiricist methodology we employed: deliberately ignoring the non-contemporary and relatively unreliable narrative (Georgian, Armenian and Arabic) sources
but considering the contemporary non-narrative primary sources, i.e. the epigraphic
monuments; searching for the traces of Arab administrative activities, rather than the
first Emir of Tiflīs (presumably unproductive approach, due to the dearth of primary
sources). Comparative approach was employed when analysing the Tiflis mīl (as many
129
new remarkable Umayyad and ‘Abbasid milestones have been discovered since the 19th
century; we reviewed them all).
The following material was analyzed:
1) Silver and copper coinage issued by Tiflīs mint;
2) Copper coinage issued by “Jurzān” mint;
3) Tiflīs mīl, undated;
4) Kufic inscription from Tiflīs, dated Sha‘bān AH 147.
We demonstrated that the silver and copper coins, issued by Tiflīs and “Jurzān”
(presumably, = Tiflīs) mints in AH 85 and 86, the 730s-740s, and also AH 152, constituted the original Arab currency of the Caliphate, rather than local Georgian imitations.
Minting the coinage of this type testified to at least intermittent functioning of Arab
mint in Tiflīs in the first 7 decades of the 8th c.
Considering the archeological artifacts, ‘Abd al-Malik was the first caliph who
developed the postal / communication (barīd) system within the Caliphate (also adopting many other reforms) by fixing the roads and relevant infrastructure, including
the milestones; the ‘Abbāsid caliphs paid particular attention to the Kūfah-Makkah
pilgrimage road also ordering mīls. We demonstrated that the Tiflīs milestone, albeit
undated and bearing no name, pertains to the Umayyad epoch, i.e. the reign of ‘Abd
al-Malik (685-705) or al-Walīd (705-715). Making of Tiflīs mīl with inscription in Arabic proves that the Arabs made some effort to improve the road infrastructure in the
early 8th century Georgia (and that the Umayyad efforts to establish the barīd system
extended to South Caucasus and Georgia).
The Kufic inscription from Tiflīs, dated Sha‘bān of AH 147 (October 764) makes
it clear that the Arabs controlled the city before the 770s.
The Arab coins minted at Tiflīs mint as well as the Arab road infrastructure,
along with ordering monumental inscriptions in Tiflīs in Arabic, are clear vestiges of
Arab administrative activity locally. Both numismatic and milestone evidence points
to the beginning of the 8th century as the time period when the Arab administration, i.e.
the Tiflīs Emirate, was established in Georgia.
130
Illustrations:
Fig. 1. Umayyads, Tiflīs, dirham, AH 85 (Online Oriental Coins Database Zeno, #293729)
Fig. 2. Umayyads, Tiflīs, dirham, AH 86 (Online Oriental Coins Database Zeno, #148182)
Fig. 3. Umayyads, emir Marwan b. Muhammad, Tiflīs, fals, no date (Online Oriental Coins
Database Zeno, #286712)
Fig. 4. ‘Abbāsids, “Jurzān” (=Tiflīs), fals, AH 152 (Photograph by the author)
Fig. 5. Tiflīs mīl (The Archives of G. Tsereteli Institute of Oriental Studies)
Fig. 6. Inscription from Tiflīs, dated Sha‘bān AH 147 (Photograph by the author)
131
dali CitunaSvili
ninos jvris istoriis svinaqsaruli sakiTxavi da
misTvis darTuli jvris mogzaurobis qronologia
somxuri saistorio wyaroebidan ramdenime exeba qarTlis gaqristianebis sakiTxs. maTSi Semonaxuli TiToeuli cnoba Tu monacemi didi xania
samecniero sazogadoebis interess iwvevs. amjerad Tqveni yuradReba
gvinda SevaCeroT somxur svinaqsarebSi dacul „ninos jvris sakiTxavze“, romelic somxuri svinaqsarebis mixedviT 30 an 31 marts ikiTxeboda. sakiTxavis svinaqsaruli versia momdinareobs X saukunis pirveli
naxevris somexi avtoris, aharon vanandelis „ninos jvris istoriidan“,1
amitom, pirvel rigSi, ramdenime sityviT SevexebiT aharon vanandelis
naSroms.2
Txzuleba, romlis avtoric vanandis monastris Zmobis wevri aharonia, mogviTxrobs „nunes, qarTvelTa winamZRolis jvrad“ wodebuli siwmindis istorias, romlis qargac Semdegi saxisaa: qarTli wminda nunes (ninos) daxmarebiT qristiandeba, aRimarTeba jvari, romelsac SemdgomSi wminda SuSaniki qmris gandgomis gamo gzavnis sakuTar
mamulSi – taronSi, sahakis mowafis – beri andreasis daxmarebiT,
Tumca jvari taronamde ver aRwevs da parxlis mTebSi Cerdeba, saidanac is ukanasknel cocxal mamikonians – hmaik mamikonianis vaJs,
grigols, SuSanikis gardacvalebis Semdeg miaqvs kapuitis cixeSi. gzad
grigols berZnebTan Setakeba uxdeba, romelic misi gamarjvebiT sruldeba. kapuitis cixidan jvari vanandSi gadaaqvT da mis saxelze monasters aSeneben. aharonis Txzulebis bolos jvari gadatanilia karinis
cixis (!) dasavleTiT mdebare sofelSi,3 romelsac mis pativsacemad
‛jvari’ uwodes, siwmindis saxelze specialuri msaxurebaa dawesebuli
da bagratunTa gvaris warmomadgenlebi am siwmindes soflebs swiraven.
aharon vanandelis Txzulebam ori xelnaweriT da ori gansxvavebuli redaqciiT moaRwia Cvenamde. pirvel redaqcias Seicavs ierutradiciulad aharoni X saukunis avtorad iTvleba, bolo dros gaCnda misi axleburi daTariRebac XI s. ix.: Rapp, Studies in Medieval Georgian Historiography, p. 124.
2
samecniero wreebSi aharon vanandelis Txzulebis Sesaxeb informacia R. aliSanma
Semoitana jer kidev XIX saukuneSi, ix. Ալիշան, Այրարատ, էջ 214: Ալիշան, Հայապատում,
էջ 153-154:
3
vanandelis teqstis struqtura gviCvenebs, rom karinis maxloblad jvris gadatana
mogviano CanarTi unda iyos da ar ekuTvnis Tavad aharon vanandels.
1
132
salimis wminda iakobis monasterSi daculi XV saukunis xelnaweri.1 am
xelnaweris safuZvelze „ninos jvris istoria~ gamoaqveyna n. akinianma
1944 wels, masve ekuTvnis Txzulebis detaluri wyaroTmcodneobiTi
analizic.2 ierusalimur xelnawerSi daculi teqstis mxolod pirveli
nawili rusuli TargmaniT, misTvis gagzavnili fotopiris safuZvelze, 1941 wels gamosca leon meliqseT-begma.3 ierusalimuri xelnaweris
teqsti gadmowera, Tumca ar gamouqveynebia niko mars.4
aharonis Txzulebis meore redaqcia matenadaranis XVIII s-is
xelnawerSi (№1885) aris daculi. am teqsts miakvlia da is qarTuli
TargmaniTa da gamokvleviT gamosca ilia abulaZem monografiaSi „qarTul-somxuri literaturuli urTierTobebi IX-X saukuneebSi“.5
n. akinianisa da il. abulaZis mier gamoqveynebuli teqstebi aharon vanandelis Txzulebis or sxvadasxva redaqcias warmoadgens, rac
naTlad Cans maTi SedarebiT: n. akinianis gamocemaSi SuSanikis istorias mxolod ramdenime striqoni eTmoba, matenadaranis fragmentSi
warmodgenili Txroba SuSanikis Sesaxeb „SuSanikis wamebis~ qarTuli
teqstis nawilis Targmans Seicavs, rac saTanadod daadastura il. abulaZis kvlevam,6 Sesabamisad, matenadaraniseuli nusxa n. akinianis mier
gamocemul aharon vanandelis istoriis teqstze ufro vrceli unda
yofiliyo.
aharon vanandelis `ninos jvris istoriis~ kritikuli teqsti yvela arsebuli xelnaweris gaTvaliswinebiT gamosca p. muradianma 1998
wels, Tumca meore redaqcia calke ar gamoyo da misi gansxvavebuli nawili me-13, bolo, muxlad daurTo sakuTar gamocemas,7 rac teqstologiuri TvalsazrisiT gaumarTlebeli gvgonia. 1999 wels gamoqveynda ‛istoriis’ vanandeliseuli teqstis inglisuri Targmani.8
xelnaweri ramdenjerme aris aRwerili ix. Սիւրմեանց, Մայր ցուցակ: aseve, Պողարեան,
Մայր ցուցակ, էջ 28:
2
Ակինեան, Հայաստանի և Վրաստանի: amave xelnawerze dayrdnobiTa da akinianis gamocemis gaTvaliswinebiT istoria gamoaqveyna g. hovsefiancmac, ix. Յիշատակարանք
ձեռագրաց: Չորս հատորով: Գարեգին Ա Կաթողիկոս մեծին տան կիլիկիա, էջ 9-16:
3
Меликсет-Беков, История Креста святой Нины, стр. 59-63. rogorc Cans, l. meliqseT-begs
ierusalimuri xelnaweris arasruli fotoasli gaugzavnes, winaaRmdeg SemTxvevaSi
misTvis arc nawarmoebis daweris drois gansazRvra iqneboda rTuli da arc „aRmosavleli vostikanis – spqis“ figura ucnobi, ix. Меликсет-Беков, История Креста святой
Нины, стр. 61.
4
Марр, Предварительный отчет, стр. 36.
5
abulaZe, qarTul-somxuri literaturuli urTierTobebi.
6
abulaZe, qarTul-somxuri literaturuli urTierTobebi, gv. 0179-0182.
7
Մուրադյան, Սուրբ Շուշանիկ, էջ 123-145:
8
Passion of Saint Shushanik.
1
133
dResdReobiT, rodesac ar Cans vanandelis Txzulebis Semcveli
iseTi xelnaweri, romelic matenadaraniseuli xelnaweris msgavsi iqneboda da Tanac sruli, rTulia msjeloba Txzulebis am redaqciis xasiaTsa da mis wyaroebze, Cven isRa gvrCeba, vixelmZRvaneloT n. akinianisa da p. muradianis mier gamocemuli vanandelis teqstiT da mxolod
maTze dayrdnobiT gamovTqvaT Cveni varaudebi. aqve aRvniSnavT, rom am
naSromis mizani ar aris imis garkveva, ramdenad Seefereba sinamdviles
jvris saqarTvelodan gatanis istoria, radgan es sakiTxi saTanadod
aqvs Seswavlili q. asaTians naSromSi `ninos jvris istoriisaTvis~.1
Cveni mizania SeviswavloT somxur svinaqsarebSi daculi ninos jvris
sakiTxavisaTvis boloSi darTuli ninos jvris mogzaurobis qronologia da ganvsazRvroT, romeli somxuri wyaroebiTa da ra codniT
ixelmZRvanela somexma avtorma am tipis qronologiis Seqmnisas, raTa
mkiTxvelisaTvis damajerebeli gaexada mis mier moTxrobili ambebi.
rogorc ukve aRvniSneT, `ninos jvris sakiTxavi~ Setanilia somxur svinaqsarebSi 30 an 31 marts. zogadad, somxurma svinaqsarma ganviTarebis didi gza gaiara,2 misi bolo, erovnuli redaqciis Sedgena
grigol xlaTelis saxelTan aris dakavSirebuli (1349-1425 ww.), swored
grigolis redaqciis svinaqsarebSia daculi CvenTvis saintereso sakiTxavic.
ninos jvris svinaqsaruli sakiTxavi, rogorc amas mkvlevrebic
aRniSnaven,3 swored aharonis Txzulebas eyrdnoba – svinaqsarul
sakiTxavSi jvris mogzaurobis istoria vanandSi misi aRmoCenis Semdgom periods mogviTxrobs da grZeldeba XIII saukunis 30-ian wlebamde:
jvris istoriis svinaqsaruli sakiTxavi SuSanikis mier jvris taronSi
gagzavniT iwyeba (gamotovebulia misi mcxeTaSi aRmarTvis ambavi), Semdeg modis grigor mamikonianisa da masTan dakavSirebuli istoriebi
(jvris gadatana kapuitis cixeSi, berZenTa da somexTa jarebis brZola), jvris gadatana vanandSi, yarsSi suqmanis SeWra, yarsidan jvris
anisSi gadatana da misi dakargva.
svinaqsaruli Txrobisa da aharonis istoriis Sedareba gviCvenebs, rom svinaqsarul versias aklia aharonis Txrobis ramdenime pasaJi
(mcxeTaSi jvris aRmarTva, saswaulebrivi svetis gaCena valentinianes
mier romis aRebis win da sxv.), magram mTavari xazi ucvleli rCeba da
emateba jvris Semdgomi Tavgadasavali XIII saukunis ocdaaTian wlebam1
2
3
asaTiani, vazis jvris istoriidan, gv. 34-45.
Ավդալբեգյան, «Հայսմաւուրք»:
Ակինեան, Հայաստանի և Վրաստանի, էջ 114:
134
de, rodesac, Txrobis mixedviT, anisSi gadatanili jvari 1236 wels,
monRolebis mier qalaqis aRebis Semdeg, ikargeba.1 jvris istoriis
svinaqsarul versias bolos darTuli aqvs aRweril movlenaTa qronologia, sadac mocemulia informacia, Tu sad ramdeni weli gaatara
wminda ninos jvarma da rodis da ra viTarebaSi daikarga. ninos jvris
sakiTxavis somxuri teqsti qarTuli TargmaniT jer kidev 1938 wels
gamoaqveyna ilia abulaZem,2 somxuri teqsti gamoqveynebuli aqvs nerses akiniansac.3
amjerad Tqveni yuradReba swored ninos jvris mogzaurobis
qronologiaze gvinda SevaCeroT.4
`ninos jvris sakiTxavis~ qronologiis nawili somxur svinaqsarTa mravalricxovani xelnawerebisa da gamocemebis mixedviT ori variantiT aris SemorCenili:5
pirveli versiiT:
anisSi jvari miitanes somxuri welTaRricxvis ԵՃԽԳ (5-jer
100+43= 543+551/2=1094) wels; mcxeTaSi iyo ՀՃԵ (175) weli; kapuitSi,
vanandsa da jvris monasterSi ԴՃ da ԺԹ (4x100+19); yarsSi – ՃԿԴ (164)
weli; mcxeTidan anisamde gavida ԸՃ-sze (800-s) Դ (4) wliT naklebi, anu
796; anisSi darCa ՃԽ (140) weli; daikarga monRolebis mier anisis aRebis Semdeg (1094+140 =1234).6
meore versiiT:
anisSi jvari miitanes somxuri welTaRricxvis ՇԽԳ (1094) wels;7
mcxeTaSi iyo ՃՀԵ (175) weli; kapuitSi, vanandsa da jvris monasterSi
ՆԾԹ (459); yarsSi – ՃԿԴ (164) weli; mcxeTidan anisamde gavida Պ-sze
abulaZe, SuSanikis wameba, gv. 59-63.
iakob curtaveli, mart¢loba¡ SuSanikisi.
3
Ակինեան, Հայաստանի և Վրաստանի, էջ 114-118:
4
jvris istoriis svinaqsarul sakiTxavSi Semonaxul qronologias pirvelad yuradReba laSa janaSiam miaqcia, misi interesis sfero „istoriaSi“ SuSanikis wamebasTan
dakavSirebuli sakiTxebis ganxilva iyo. l. janaSias daskvniT, wyaro „arasandoa“ da
masSi dacul qronologias „met-naklebad aklia sizuste“, ix. janaSia, SuSanikis wameba,
gv. 209-211.
5
ninos jvris istoriis svinaqsaruli redaqciis gamocemuli teqstebis garda, Cven
gamoviyeneT xelnawerTa erovnul centrSi daculi amave redaqciis svinaqsaris Semcveli xelnawerebic, romlebic CvenTvis saintereso „istorias“ Seicaven.
6
xelnawerTa erovnuli centri, Arm 262.
7
xelnawerTa erovnuli centri, Arm 3 – anisSi jvari miitanes somxuri welTaRricxvis
ԵՃԽԳ (1094) wels; mcxeTaSi iyo ՃՀԵ (175) weli; kapuitSi, vanandsa da jvris monasterSi
ԴՃ da ԾԹ (459); yarsSi – ՃԿԴ (164) weli; mcxeTidan anisamde gavida ԷՃ – ՂԶ (796); anisSi
darCa ՃԽԲ (142) weli; daikarga monRolebis mier anisis aRebis Semdeg (1094+142 =1236).
1
2
135
(800-s) Դ (4) wliT naklebi – 796; anisSi darCa ՃԽԲ (142) weli; daikarga
monRolebis mier anisis aRebis Semdeg (1094+142 =1236).1
meore versiis Tanaxmad, anisSi jvris yofnis xangrZlivoba gansazRvrulia 142 wliT da ara 140 wliT, rogorc es pirvel variantSia;
amasTanave, kapuitSi, vanandsa da jvris monasterSi jvris yofnis wlebis saerTo raodenobad miTiTebulia 459 weli da ara 419. romeli
ricxvia zusti? xelnawerTa didi nawili mxars meore variants uWers
da, amdenad, swori, swored es ukanaskneli unda iyos. pirvel variantSi
ki 419 wlis gaCena 459-is nacvlad, vfiqrobT, grafikuli aRrevis Sedegi unda iyos. rogorc Cans, xelnaweris gadamwerma erTmaneTSi auria
somxuri ծ (w, ricxviTi mniSvneloba 50) da ժ (J, ricxviTi mniSvneloba
10) grafemebi, romlebic nusxuris doneze sakmaod hgavs erTmaneTs.
qronikis orive variantis Tanaxmad, gansxvavebulia mcxeTidan anisamde gasuli wlebis raodenobac, miuxedavad imisa, rom qronikis orive
varianti am wlebis saerTo jamad 796 wels uTiTebs, am ricxvs ar gvaZlevs qronikis variantebSi warmodgenili monacemebis Sejameba:
Tu pirvel versias daveyrdnobiT, ricxvebis saerTo jami gvaZlevs 175+419+164=758 wels da ara 796-s, rogorc uSualod xelnawerSia miTiTebuli, meore versia ki – 175+459+164=798 wels, rac 2
wliT metia teqstSi dasaxelebul Semajamebel cifrze. faqti, rom
xelnawerebsa da gamocemebSi warmodgenili qronika SesaSuri simtkiciT wlebis saerTo raodenobad 796 wels asaxelebs,2 gvafiqrebinebs,
rom Tavdapirvelad qronikaSi swored es ricxvi iqneboda miTiTebuli,
Secdoma ki gadamwerebis mier unda iyos daSvebuli ricxvebis saerTo
CamonaTvalidan romelimeSi – grafemaTa aRrevis safuZvelze. aseTad
ki Cven mcxeTaSi jvris mier gatarebuli wlebis raodenoba ՀՃԵ (175)
migvaCnia, radgan grafikulad Ե (e-5) da Է (e meSvide – 7) grafemebis
aRreva SedarebiT advilia, Tumca gadavxedoT im TariRebs, romlebsac
sakiTxavisaTvis darTuli jvris mogzaurobis qronologia gvaZlevs:
Ակինեան, Հայաստանի և Վրաստանի, էջ 114-118:
xelnawerTa erovnul centrSi dacul Arm 310 xelnawerSi (388v-389r) warmodgenili jvris istoriis qronika gansxvavebas swored mcxeTidan anisamde wlebis raodenobis miTiTebisas gvaZlevs, teqstis mixedviT, „anisSi jvari miitanes somxuri welTaRricxvis ԵՃԽԳ (1094) wels; mcxeTaSi iyo ՃՀԵ (175) weli; kapuitSi, vanandsa da jvris monasterSi ԴՃ da ԾԹ (459); yarsSi – Ճ և ԿԴ (164) weli; mcxeTidan anisamde ki gavida Ո և ՀԳ
(673); daikarga monRolebis mier anisis aRebis Semdeg“. rogorc vxedavT, am xelnaweris
mixedviT, jvris mcxeTidan gatanisa da anisSi mitanamde gavida 673 weli, am SemTxvevaSi
mcxeTidan jvris gatanis TariRad 421 wels viRebT, rac Zalian scildeba SuSanikis
martvilobis periods da gadamweris mier daSvebul Secdomas unda warmoadgendes.
1
2
136
anisis aRebisa da jvris dakargvis TariRi –1236
yarsidan anisSi gadatanis TariRi – 1094 (1236-142)
vanandidan yarsSi gadatanis TariRi – 930 (1094-164)
kapuitSi aRmoCenis TariRi – 471 (930-459)
mcxeTaSi jvris aRmarTvis TariRi – 296/94 (471-175/7)
jvris mogzaurobis qronologiaSi mocemuli erTaderTi TariRi,
romelic somxuri welTaRricxviT aris mocemuli – jvris anisSi gadatanis TariRia. teqstis mixedviT, jvari anisSi gadaitanes somxuri
welTaRricxvis 543 wels (Եւ բերին զսուրբ Խաչն ի յԱնի ի թուականին
հայոց ՇԽԳ), es TariRi orive variantSi meordeba da 1094 welia
(543+551/2=1094/95). gadavamowmoT, ramdenad Seesabameba qronologiaSi
dasaxelebuli istoriuli movlenebi somxur wyaroTa Cvenebebs.
jvris svinaqsaruli istoria, iseve rogorc aharonis istoria,
pirdapir arafers ambobs ninos jvris vanandidan yarsSi (qarTuli wyaroebiT – kari) gadatanaze da mxolod ricxvebiT mijnavs jvris vanandSi yofnis drosa da yarsSi yofnis dros. teqstis mixedviT, yarsidan
anisSi jvari 1094 wels gadaitanes, yarsSi ki is 164 weli imyofeboda,
Sesabamisad, yarsSi jvris gadatanis TariRad 930 weli gamodis. es ki
swored is periodia, rodesac yarss somexi bagratunebi (aSot erkaTis STamomavlebi) flobdnen da is somxeTis dedaqalaqad iTvleboda.
Tu gavixsenebT aharonis istorias, swored bagratunebi gvevlinebian
jvris mfarvel-mepatroneebad mamikonianTa istoriis scenidan gaqrobis Semdeg.1
svinaqsaris sakiTxavis mixedviT, jvari yarsidan anisSi barseR
somexTa kaTalikosma gadaitana, amira suqmanis yarsSi misvlis Semdeg.
somxuri saistorio wyaroebi arafers gveubnebian yarsSi suqmanis
Sesvlaze,2 radgan im droisaTvis yarsi ukve didi xnis gadasuli iyo
selCukTa xelSi,3 Tumca suqmanis mier mamikonianTa gvaris gaJletis
ambavs swored ninos jvarTan dakavSirebuli ambebis Txrobisas ixseniebs XIII saukunis somexi istorikosi vardan arevelci (aRmosavleli).
sainteresod emTxveva erTmaneTs ninos jvris sakiTxavis teqsti
da vardan aRmosavlelis cnobebi. vardanTan vkiTxulobT: „amave xanebSi anisSi moitanes wm. nunes jvari, romelic qarTveli mmarTvelis varsqenis sarwmunoebidan gadaxvevis dros gadatanil iqna parxlis mTebSi
Ակինեան, Հայաստանի և Վրաստանի, էջ 112-113:
suqmanis urhaze galaSqrebis Sesaxeb, ix. Վարդան Բարձրբերդեցի, Պատմութիւն
Տիեզերական, էջ 145-147: vardan arevelci, msoflio istoria, gv. 131-132.
3
aristakes lastivertci, istoria, gv. 86.
1
2
137
wmida sahakis mowafis, wmida beris andreasis mier, sadac darCa 7 weli,
es rom gaigo grigor mamikonianma hmaiakis vaJma, [brZana] gadaetanaT is
cixe-simagre kapuetSi; aqedan is gadaitanes vanandSi da ewoda vanandis
jvari. rodesac ukeTurma suqmanma gaJlita mamikonianTa gvari barseRis patriarqobisas, [es jvari] moitanes anisSi. dResaswauli mis saxelze dawesebulia kviras, jvarTamaRlebis merve dRes“.1
vardanisa da sakiTxavis cnobebi TiTqmis identuria, aRmosavlelis Txrobas mxolod jvris gauCinarebis ambavi aklia, rac SeiZleba imiT avxsnaT, rom vardani 1236-1265 wlebis istorias saerTod ar
aRwers da am periodis movlenebis Sesaxeb wers: „685 (1236) wlidan
somxuri welTaRricxviT 714 (1265) wlamde, romelSic Cven vcxovrobT,
rac moimoqmeda moisarTa tomma... agviweres Cvenma mamam RvTis wmindanebTan erTad gandidebulma vardapetma vanakanma da Cvenma megobarma
vardapetma kirakosma...“.2
sakiTxavisa da vardan aRmosavlelis cnobaTa msgavseba gvafiqrebinebs, rom vardanica da sakiTxavic ninos jvris mogzaurobis aRwerisas saerTo wyaroTi sargebloben, romelic dResdReobiT ar Cans.
anisSi jvris gadatanis iniciatori, barseR kaTalikosi, somxur
istoriografiaSi kargad cnobili piria. misi moRvaweobis Sesaxeb
cnobebs gvawvdian somexi istorikosebi maTe urhaeli, kirakos ganZakeli, vardan aRmosavleli, mxiTar airivaneli da sxv. laSa janaSia, romelic erT-erTi pirveli iyo, romelmac ninos jvris sakiTxavisaTvis
darTul qonologias miaqcia yuradReba, barseR anelis kaTalikosad
moxseniebas 1094 wels anaqronizmad Tvlis, radgan barseRis kaTalikosobis TariRad tradiciulad 1105-1113 wlebi iTvleba.3
1
«Առ այսու ժամանակաւք եմուտ սորբն խաչն Նունեայ 'ի յԱնի՝ այն որ ի յուրացման
Վազգենի՝ ազգին Վրաց առաջնորդի, գաղթեցաւ ի խորշս լերինն Պարխարու ի ձեռն սուրբ
վանականին Անդրէասայ՝ յաշակերտաց սուրբ Սահակայ, և կացեալ անդ զեօթն ամ. և ապա
ազդ արարեալ Մամիկոնեան Գրիգորոյ՝ որդւոյ Հմաիկի, տարաւ ի Կապոյտ կոչեցեալ բերդ,
և անտի փոխեցաւ 'ի Վանանդ և կոչեցաւ Վանանդայ խաչ: Եւ 'ի բառնալ տանն Մամիկոնէից
յանօրինէն Սուքմանայ՝ բերաւ յԱնի ի հայրապետութեանի տեառն Բարսղի և կարգեցաւ
նմա տօն կիւրիակէն , որ զկնի ութօրէիցն խաչավերացն տօն:», Վարդան Բարձրբերդեցի,
Պատմութիւն Տիեզերական, էջ 147: vardan arevelci, msoflio istoria, gv. 132-133.
2
«Արդ ի վէց հարիւն ութ և հինգ թուականէնմինչև յեօթն հարիւր չորեքտասան յորում
եմքս մեր, զօր ինչ արարին ազգն նետողաց ընդ իշխանս և ընդ իշխանութիւնս .... գրեալ են
մանրամասնաբար հայր մեր և ընդ սուրբս Աստուծոյ փարաւորեալ Վանական վարդապետ,
և հարազատն մեր՝ Կիրակոս վարդապետ...», Վարդան Բարձրբերդեցի, Պատմութիւն
Տիեզերական, էջ 192: vardan arevelci, msoflio istoria, gv.164. aqve aRvniSnavT, rom
kirakos ganZakelis istoriaSi ar Semonaxula aranairi cnoba ninos jvrisa da misi Tavgadasavlis Sesaxeb, ix. Կիրակոս Գանձակեցի, Պատմութիւն Հայոց, 1961:
3
janaSia, SuSanikis wameba, gv. 211.
138
barseR aneli kaTalikosad marTlac 1105 wels ekurTxa, Tumca,
rogorc somexi istorikosebis cnobebi gviCveneben, mas kaTalikosad
ukve 1081 wlidan moixseniebdnen, es TariRi ki misi kaTalikosis adgilis mcvelad kurTxevis TariRia.1 XII saukunis pirveli naxevris somexi
istorikosi, maTe urhaeli mogviTxrobs: „somexTa welTaRricxvis 530
wels xeldasxmul iqna ufali barseRi“ [«ի թուականութեանն հայոց ի
յամի ՇԼ...ձեռնադրեցին զՏէր Բարսեղ»], rac barseRis aRsaydrebis TariRad 1081/2 wels gvaZlevs.2
XIII saukunis somexi istorikosi kirakos ganZakeli barseRis gardacvalebis Sesaxeb gviambobs: `somxuri welTaRricxvis 562 (1113/2)
wels miicvala ufali barseRi, epyra ra mamadmTavroba 33 weli)“ [«Ի
ՇԿԲ թուականին վախճանեցաւ տէր Բարսէղ՝ կալեալ զհայրապետութիւնն
ամս երեսուն երեք»].3 Tu miTiTebul TariRs gamovaklebT barseRis mamadmTavrobis wlebis saerTo raodenobas (33-s), miviRebT 1080/81 wels.
amrigad, kirakos ganZakelisaTvisac barseRis aRsaydrebis TariRi
1080/81 welia da misi moxsenieba kaTalikosad 1094 wels Sua saukuneebis istorikosebisaTvis anaqronizms ar warmoadgens.
eWvs ar iwvevs arc barseRis anisSi yofna 1094 wels, vardan aRmosavleli gvamcnobs, rom 1092 wlisaTvis barseR kaTalikosi kesariis
gavliT urhaSi Cavida, aqedan ki anisSi gaemgzavra.4 amrigad, 1094 wlisaTvis barseR kaTalikosis anisSi yofna somxuri wyaroebisaTvis faqtia da mis saxelTan ninos jvris anisSi gadatanis dakavSirebac somex
mkiTxvelebSi kiTxvis niSnebs ar gaaCenda.
Tu jvris anisSi misvlis TariRs – 1094 wels, gamovaklebT svinaqsarSive miTiTebuli wlebis im raodenobas, romelic gaiara jvris
aRmarTvidan mis anisSi misvlamde, miviRebT 298 wels (1094-796=298).
amrigad, sakiTxavis mixedviT, gamodis, rom jvari mcxeTaSi aRimarTa 298 wels. es TariRi sakmaod scildeba qarTlis gaqristianebis
oficialur versias da somxuri samociqulo eklesiis mier somxeTis
gaqristianebis miRebul oficialur TariRze (301 w.) adreulicaa.
marTalia, „ninos jvris sakiTxavSi“ amaze saubari ar aris, radgan
teqstSi ar aris motanili aharonis istoriis pirveli nawili – jvris
mcxeTaSi aRmarTvis Txroba, magram isic qarTlis gaqristianebas griՔրիստոնեայ Հայաստան, էջ 175:
Պատմութիւն Մատթէոս Ուրհաեցւոյ, էջ 265-66:
3
Կիրակոս Գանձակեցի, Պատմութիւն Հայոց, էջ 108:
4
Վարդան Բարձրբերդեցի, Պատմութիւն Տիեզերական, էջ 143: vardan arevelci, msoflio
istoria, gv. 129-130.
1
2
139
gol ganmanaTlebelTan unda akavSirebdes, somxeTis gaqristianebis
TariRad ki unda iRebdes III saukunis 90-ian wlebs. rogoric ar unda
iyos realuri TariRi, faqtia, rom sxvadasxva somxuri wyaro sruliad gansxvavebul versiebs gvawvdis somxeTis gaqristianebis Sesaxeb,
maT Soris gvxvdeba III saukunis ukanaskneli aTwleulic. magaliTad,
mose kalankatuelisaTvis somxebi romaelTa welTaRricxvis 43-e wels
gaqristianebulan, rac 291 wels gvaZlevs.1 Sesabamisad, mcxeTaSi jvris
aRmarTva, anu qarTlis gaqristianebis TariRad 298 wlis miRebac Cveni
somexi qronistisaTvis qronologiuri aRreva ki ara, movlenebis logikuri Tanmimdevrobaa.
kidev erTi saintereso faqti: Tu svinaqsariseuli jvris aRmarTvis TariRs mivumatebT wlebis im raodenobas, romelic man mcxeTaSi gaatara, miviRebT 473 wels (298/9+175/7=473/75), rac sainteresod
uaxlovdeba SuSanikis gardacvalebis TariRs,2 ra aris es – damTxveva
Tu gamiznuli miniSneba? vfiqrobT, is, vinc ninos jvris sakiTxavis
damatebiT, qronologiis nawils qmnida, sakmaod kargad iyo gaTviTcnobierebuli Tanadroul qarTul da somxur istoriografiasa da hagiografiaSi.
473/5 welTan dakavSirebiT SeiZleba vinme Segvedavos, rom svinaqsaris mixedviT, ninos jvarma mcxeTa SuSanikis gardacvalebamde datova da is 7 wlis ganmavlobaSi parxlis mTebSi inaxeboda,3 magram, Cans,
es 7 weli svinaqsaruli versiis avtorisaTvis im 175/7 welSi Sedis,
romelic jvris mcxeTaSi yofnas ukavSirdeba, radgan Semdgomi ricxvi
459 weli jvris kapuitsa da vanandSi gatarebuli wlebis saerTo raodenobis amsaxvelia da arsad aRar aris naxsenebi speri an parxali.4
TariRi, romelic jvris dakargvis TariRad aris gamocxadebuli, anisis monRolebis mier aRebasTan aris dakavSirebuli, svinaqsaris
mixedviT, jvarma anisSi dayo 142 weli da daikarga monRolebis mier
qalaqis aRebis Semdeg. qronikis monacemebiT, Tu 1094 wels davumatebT
1
Movses Dasxuranci, The History of the Caucasian Albanians, gv.173, Sen.1; aseve, ix. MacDermot,
The Conversion of Armenians, p. 295.
2
abulaZe, SuSanikis wameba, gv. 21-23.
3
swored am 7 welze aqvs saubari n. janaSiasac, rodesac qronikis mixedviT mcxeTaSi
jvris aRmarTvis TariRad 289 wels iRebs, ix. janaSia, SuSanikis wameba, gv. 210.
4
SesaZloa, mcxeTasa da parxlis mTebSi gatarebuli wlebis raodenoba 175/7 erTad
aris warmodgenili, radgan am wlebis ganmavlobaSi, svinaqsaris avtoris azriT, jvars
ar dautovebia saqarTvelos teritoria da misi aRqmiT, speri – es saqarTveloa, Sesabamisad, ricxvebic dajgufebulia geografiis mixedviT: pirveli – saqarTvelos
teritoriaze misi yofna (mcxeTasa da sperSi) – 175/7, meore – somxeTSi gadatana da
kapuitsa da vanandSi yofna – 459 weli, yarsi – 164 da bolos, anisi – 142.
140
142-s, miviRebT 1236 wels, es TariRi ki namdvilad emTxveva anisis aRebis TariRs.1
amrigad, vinc unda iyos ninos jvris sakiTxavis avtori, qarTlis gaqristianebasTan dakavSirebiT da jvris istoriis gadmosacemad
iyenebs da eyrdnoba im istoriul monacemebs, romlebic cnobili da
miRebuli iyo somex istorikosebTan, Sua saukuneebis somxur garemoSi
da maTi saSualebiT agebs da met damajereblobas aZlevs Tavis Txrobas.
damowmebuli wyaroebi da literatura
abulaZe, qarTul-somxuri literaturuli urTierTobebi – abulaZe
il., qarTul-somxuri literaturuli urTierTobebi IX-X saukuneebSi, Tbilisi, 1944.
abulaZe, SuSanikis wameba – abulaZe il., SuSanikis wameba, Tbilisi,
1974.
aristakes lastivertci, istoria – aristakes lastivertci, istoria,
Tbilisi, 1974.
asaTiani, vazis jvris istoriidan – asaTiani q., vazis jvris istoriidan,
ss, 4-5, 2003, gv. 34-45.
vardan arevelci, msoflio istoria – vardan arevelci, msoflio istoria, Tbilisi, 2002.
iakob curtaveli, mart¢loba¡ SuSanikisi – iakob curtaveli, mart¢loba¡ SuSanikisi, qarTuli da somxuri teqstebi gamosca, gamokvleva, variantebi, leqsikoni da saZieblebi daurTo il. abulaZem, Tbilisi, 1938.
janaSia, SuSanikis wameba – janaSia n., SuSanikis wameba, Tbilisi, 1986.
MacDermot, The Conversion of Armenians – MacDermot B., The Conversion of Armenians in the 294 A.D., REArm, t. VII, 1970, pp. 281-359.
Movses Dasxuranci, The History of the Caucasian Albanians – The History of the
Caucasian Albanians by Movses Dasxuranci, translated by C. J. F. Dowesett, New
York, Toronto, 1961.
Passion of Saint Shushanik – Passion of Saint Shushanik, The Martyrdom of St.
Vardan Mamikonian’s Daughter, Translated with an Introduction by Rev. Father Krikor
Vardapet Maksoudian, Edited by Ch. H. Zakian, In memory of Yeretsgin Agnes Rose
Maksoudian, 1999.
1
Կիրակոս Գանձակեցի, Պատմութիւն Հայոց, էջ 258-259:
141
Rapp, Studies in Medieval Georgian Historiography – Studies in Medieval Georgian
Historiography: Early Texts and Eurasian Contexts by St. H. Rapp Jr, Lovanii, 2003.
Ալիշան, Այրարատ – Ղ.Ալիշան, Այրարատ, Բնաշխարհ Հայաստանեայց,
Վենետիկ, 1890:
Ալիշան, Հայապատում – Ղ.Ալիշան, Հայապատում, պատմիչք և պատմութիւնք
Հայոց, I, Վենետիկ, 1901:
Ակինեան, Հայաստանի և Վրաստանի – Ն. Ակինեան, Հայաստանի և
Վրաստանի Քրիստոնէութեան դարձ, 1949:
Ավդալբեգյան, «Հայսմաւուրք» – Մ. Ավդալբեգյան, «Հայսմաւուրք»
ժողովածուները և նրանց պատմագրական արժեքը, Եր., 1982:
Կիրակոս Գանձակեցի, Պատմութիւն Հայոց – Կիրակոս Գանձակեցի,
Պատմութիւն Հայոց, Երեվան, 1961:
Պատմութիւն Մատթէոս Ուրհաեցւոյ – Պատմութիւն Մատթէոս Ուրհաեցւոյ,
Յերուսաղեմ, 1869:
Մուրադյան, Սուրբ Շուշանիկ – Պ. Մուրադյան, Սուրբ Շուշանիկ
վկայաբանություն, Եր., 1998:
Սիւրմեանց, Մայր ցուցակ – Մայր ցուցակ Հայերեն ձեռագրաց Երուսաղեմի
սրբոց Յակոբեանց Վանքի, հատ. Ա: Կազմեց Արտաւազդ արք. Սիւրմեանց,
Վենետիկ, 1948:
Վարդանայ Բարձրբերդեցի, Պատմութիւն Տիեզերական – Մեծի Վարդանայ
Բարձրբերդեցւոյ Պատմութիւն Տիեզերական, Մոսկվա, 1861:
Պողարեան, Մայր ցուցակ – Մայր ցուցակ Հայերեն ձեռագրաց Երուսաղեմի
սրբոց Յակոբեանց, հատոր Առաջին, կազմէգ Նորայր Եպս.Պողարեան,
Երուսաղեմ, 1966:
Քրիստոնեայ Հայաստան – Քրիստոնեայ Հայաստան Հանրագիտարան,
Երեվան, 2002:
Марр, Предварительный отчет – Марр Н., Предварительный отчет о работах на Синае веденных в сотрудничестве с И. А. Джаваховым и в Иерусалиме в
поездку 1902 (Апрель-Ноябрь), СИППО , т. XIV, ч. II, 1903.
Меликсет-Беков, История Креста святой Нины – Меликсет-Беков Л., История Креста святой Нины, ИАФАН СССР, № 9 (14), 1941, стр. 59-63.
142
Dali Chitunashvili
A Synaxarion Lesson of the History of St. Nino’s Cross and
the Chronology of the Journey of the Cross
Summary
In Armenian Synaxarion (Haimsavurks) on March 30 or 31, the lesson of St. Nino’s
Cross is preserved, which tells the story of the cross from its erection in Mtskheta to
its loss after the capture of Anis by the Mongols. It is believed that the history of the
lesson of the Cross is based on the 10th century Armenian author Aharon of Vanand’s
work “The story on the Holy Cross of Nune”. The work, the author of which is Aharon,
a member of the brotherhood of the Vanand monastery, tells the story of the Holy Cross
of “Nune, the leader of the Georgians”; the plot is as follows: Kartli becomes Christian
with the help of Saint Nune (Nino), the cross is erected, which Saint Shushanik later
sends to her homeland – Taron – due to the apostasy of her husband, with the help
of monk Andreas, a disciple of Sahak, however, the cross does not reach Taron and
stops in the Parkhali mountains, from where it is taken by the last living Mamikonian
– Grigol, the son of Hmaik Mamikonian, to the Castle Kapuit after the death of Shushanik. On the way, Grigol has a fight with the Greeks, which ends with his victory. The
cross is moved from the Castle Kapuit to Vanand and a monastery is built in its name.
At the end of Aharon’s work, the cross is moved to the village west of the Castle Karin,
which was named “Cross” in its honour. A special service is established in the name of
the Holy Cross and the representatives of the Bagratuni dinasty donate this sanctity to
the villages.
The comparison of the Synaxarion narrative and the story of Aharon shows that
the Synaxarion version lacks several passages of the Aharon’s narrative (the raising
of the cross in Mtskheta, the appearance of the miraculous pillar before the capture of
Rome by Valentinian, etc.); however, the main line remains unchanged and the postcross adventure is added until the 1230s, when, according to the narrative, the cross
that was moved to Anis in 1236, was lost after the capture of the city by the Mongols.
143
A detailed study of the chronology attached to the lesson shows that its author
is well acquainted with both Armenian and Georgian historical sources and relies on
those historical data (the Christianization of Armenia in 291; the death of Shushanik
in 473/5; the rule of the Bagratuns in Vanan – 10th century; the years of the activity of
Catholicos Barseg – 1081-1113, the capture of Anis by the Mongols – 1236), which
were known and accepted by Armenian historians in the Armenian environment of the
Middle Ages, thus building and giving more credibility to his narrative.
144
mamuka wurwumia
daviT IV da nikifore II foka:
samxedro-politikuri portretebi
2021 wels Sesrulda 900 weli didgoris brZolidan, sadac saqarTvelos udidesma mefem daviT IV aRmaSenebelma Tavisi yvelaze cnobili
gamarjveba moipova; amave wels gavida 1060 weli kretis gaTavisuflebidan, rodesac erT-erTma udidesma bizantielma mxedarTmTavarma
nikifore fokam kunZuli waarTva muslimebs. winamdebare naSromic am
or istoriul figuras eZRvneba, ufro zustad ki miznad isaxavs maT
Soris paralelebis gavlebas, romlebic dagvanaxebs, rom aRmosavleTis qristianul samyaroSi daviT aRmaSenebels hyavda prototipi da
winamorbedi, masaviT saxelganTqmuli mxedarTmTavari, bizantiis imperatori nikifore II foka.
nikifore foka (912-69), romlis saxelic ki gamarjvebis momtans
niSnavda,1 mcire aziis mZlavr da samxedro tradiciebiT ganTqmul
ojaxSi daibada. fokebis gvari imperiis umaRles samxedro aristokratias ekuTvnoda da kapadokiaSi hqondaT mamuli. am ojaxis warmomadgenlebTan mniSvnelovanwiladaa dakavSirebuli bizantiis warmatebebi arabTa winaaRmdeg brZolebSi da X saukuneSi imperiis mTavari
mtris – alepos hamdanianTa damarcxeba da damorCileba.
ZmebTan – leonsa da konstantinesTan erTad, nikifore axalgazrdobidanve omobda mamis xelqveiT alepos saamirosa da kilikielTa winaaRmdeg da mraval brZolaSi miiRo monawileoba.2 944 wlis dekemberSi (an 945 wels) konstantine VII porfirogenetma nikifore anatolikonis Temis strategad daniSna.3 955 wels, saif ad-daula ibn
hamdanTan brZolaSi warumateblobis gamo, Secvala xanSiSesuli mama,
barda foka sxolebis domestikosis (imperiis jarebis sardlis) Tanamdebobaze.4 axalma domestikosma energiulad daiwyo arabebTan brZola
da 957 wels hamdanianebs waarTva hadaTi.5
amas jer kidev aTanase aToneli aRniSnavda (Byzantine Monastic Foundation Documents, t.
1, gv. 253).
2
Cheynet, Les Phocas, gv. 298.
3
John Skylitzes, A Synopsis of Byzantine History, gv. 230.
4
Theophanes Continuatus, gv. 42-45; The Chronicle of Pseudo-Symeon, gv. 114-115. nikifore fokas sardlad daniSvna iTvleba Semobrunebis wertilad X saukunis bizantiis armiis
istoriaSi (McGeer, Sowing the Dragon’s Teeth, gv. 179).
5
Histoire de Yahya-ibn-Sa‘ïd d’Antioche, gv. 774.
1
145
960 wels, romanoz II-is mmarTvelobaSi, imperiis samxedro saqme
mTlianad fokebis ojaxis xelSi gadadis:1 nikifore aRmosavleTis domestikosi (anu imperiis aziuri nawilis jarebis sardali), xolo leoni dasavleTis domestikosi (anu bizantiis evropuli nawilis jarebis
sardali) xdeba.2 960-61 wlebSi nikifore xelmZRvanelobs eqspedicias
kretis winaaRmdeg, romelic uaRresad saxifaTo wamowyebad iTvleboda.3 is orjer amarcxebs arabebs, mZime brZolebisa da 8-Tviani alyis
Semdeg iRebs kretis dedaqalaq xandaqss da TiTqmis saukune-naxevris
win dakargul kunZuls ubrunebs bizantias.4
962 wels nikifore ukve aRmosavleTis frontze ibrZvis, aoxrebs
kilikias da iRebs anazarbas. foka utevs hamdanianebsac, amarcxebs saif
ad-daulas jarebs da dekemberSi iRebs alepos.5 samxedro kampaniebis
msvlelobisas nikiforem muslimTa 60-ze meti simagre aiRo.6 am gamarjvebebma ukiduresad daasusta hamdanianebi da faqtobrivad izolirebuli datova kilikia.7 963 wels, romanoz II-is sikvdilis Semdeg, nikifore foka taxtze adis. 964 wels iberiel da somex mokavSireebTan
erTad utevs kilikias8 da iRebs 20 simagres.9 965 wels nikifore ipyrobs mofsuestas, amarcxebs tarsoselebs da iRebs maT qalaqs, riTic
amTavrebs kilikiis dapyrobas.10 amave xanebSi bizantielebi ibruneben
kviprossac.11 966 wels nikifore uwyvets xarkis xdas bulgarelebs
da iRebs maT sasazRvro simagreebs.12 amave wels laSqravs sirias da
romanoz II-is dros, 960 wlis zafxulSi imperiis umaRlesi samxedro Tanamdeboba
orad, aRmosavleTisa da dasavleTis domestikosad iyofa (Cheynet, Les Phocas, gv. 302).
2
Theophanes Continuatus, gv. 64-65; The Revised Chronicle of Symeon the Logothete, gv. 96-97; The
Chronicle of Pseudo-Symeon, gv. 118-119.
3
820-ian wlebSi arabebis mier kretis dapyrobis Semdeg, bizantielebma eqvsjer (!)
warumateblad scades kunZulis ukan dabruneba. uzarmazari xarjisa da saguldagulo
momzadebis miuxedavad, katastrofuli aRmoCnda 911 da 949 wlis eqspediciebic (Makrypoulias, Byzantine Expeditions against the Emirate of Crete, gv. 347-356).
4
The History of Leo the Deacon, gv. 60-69, 76-80; John Skylitzes, A Synopsis of Byzantine History,
gv. 240-241; Theophanes Continuatus, gv. 66-79; The Revised Chronicle of Symeon the Logothete, gv.
96-101; The Chronicle of Pseudo-Symeon, gv. 118-121.
5
John Skylitzes, A Synopsis of Byzantine History, gv. 243; The Revised Chronicle of Symeon the Logothete, gv. 100-103.
6
The History of Leo the Deacon, gv. 82.
7
Garrood, The Byzantine Conquest of Cilicia and the Hamdanids of Aleppo, gv. 133-135.
8
John Skylitzes, A Synopsis of Byzantine History, gv. 257.
9
The History of Leo the Deacon, gv. 101-102.
10
John Skylitzes, A Synopsis of Byzantine History, gv. 257-258; The History of Leo the Deacon, gv.
106-109.
11
John Skylitzes, A Synopsis of Byzantine History, gv. 259.
12
The History of Leo the Deacon, gv. 109-111.
1
146
manbijidan (hierapolisi) keramioni1 moaqvs.2 968 wels awyobs reids
sanapiros gaswvriv, aRwevs tripolamde da iRebs arqas.3 antioqia
blokirebulia da 969 wels nebdeba bizantielebs.4 wlis bolos alepoc iZulebulia Tavi imperiis vasalad da moxarked cnos.5 amave wlis
11 dekembers imperatori SeTqmulebma mokles, romelTa saTaveSi misi
Zveli TanamebrZoli da naTesavi, ioane cimisxi idga.6
nikifore foka ara marto brwyinvale sardali, aramed novatoric
iyo samxedro saqmeSi da mravali taqtikuri siaxle aqvs danergili.7
mis saxelTanaa dakavSirebuli armiaSi mZimed SeWurvili mxedrobis
(katafraqtebis) aRorZineba, ramac mravali warmateba moutana bizantias.8 mas Tavisi wvlili aqvs Setanili samxedro TeoriaSic, rogorc
traqtatebis Praecepta Militaria-s avtors da De velitatione bellica-s sulisCamdgmels. arabTa winaaRmdeg omebSi warmatebebis gamo mas `sarkinozTa TeTri sikvdili~ uwodes.9
bizantieli poetis, jariskacisa da beris ioane geometris leqsSi, romelic gardacvlil imperators eZRvneba da kicxavs mis mkvlelebs, amomwuravadaa CamoTvlili nikifores mTavari miRwevebi:
`maxvilma momkveTa Tavi sibneleSi,
samefos daeufla mkvlelis xeli,
magram ra saWiroa brZola usulo gamosaxulebebTan, maTi
damxoba?
falarisisa10 da eqetosis11 gaafTrebac rom warmovidginoT,
vis SeuZlia Tavisi sibraziT Semusros Cemi gamarjvebis
Zeglebi,
didi kreta da didebuli kviprosi,
auRebeli tarsosi, kilikielTa dacemuli simagreebi,
kecze aRbeWdili macxovris xelTuqmneli xati.
Histoire de Yahya-ibn-Sa‘ïd d’Antioche, gv. 805.
3
The History of Leo the Deacon, gv. 119-122.
4
John Skylitzes, A Synopsis of Byzantine History, gv. 261-262; The History of Leo the Deacon, gv. 123125, 132-134.
5
Histoire de Yahya-ibn-Sa‘ïd d’Antioche, gv. 823-824.
6
John Skylitzes, A Synopsis of Byzantine History, gv. 268-269; The History of Leo the Deacon, gv. 134139.
7
Cheynet, Les Phocas, gv. 301.
8
e. makgiri X saukunis katafraqtebs miiCnevs erT-erT yvelaze warmatebul eqsperimentad bizantiis samxedro istoriaSi (McGeer, Sowing the Dragon’s Teeth, gv. 214-217, 286289, 313-318).
9
The Complete Works of Liudprand of Cremona, gv. 244.
10
falarisi – agrigentis umowyalo tirani.
11
eqetosi – epiris sastiki mefe.
1
2
147
antioqiis kedlebi, asirielTa qalaqebi,
sparselebi, finikielebi, arabebi? uricxvi xalxi dedamiwaze
morCilebda Cems moqneul Subs.
vis SeuZlia amis daknineba? CamoglijeT Cemi portretebi
kedlebidan,
Cemi kvali miwaze da gulebSi mainc ukvdavia~.1
nikifore fokam waruSleli kvali datova bizantielTa mexsierebaSi. mas xSirad ixsenebdnen imperiis SeWirvebis Jams. X saukunis miwuruls epikoposi ioane meliteneli uxmobs gardacvlil imperators,
rom man saflavidan uSvelos Tavis qveyanas:
`gardaagde samaris qva,
romelic xels giSlis da Caaqvave mxecebi,
ukuagde warmarTebi...
magram, Tu mainc ar SegiZlia saflavis datoveba,
miwidan amosZaxe mtrebs –
esec ki sakmarisi iqneba maT dasafantad~.2
ra kavSiri SeiZleba arsebobdes daviT aRmaSenebelsa da nikifore fokas Soris, anki ra hqondaT maT saerTo, garda warmatebuli
samxedro karierisa?3 daviwyoT Soridan da jer davadginoT kavSirebi
nikiforesa da zogadad qarTvelebs Soris.
zogierTi mkvlevari Tvlis, rom fokebis ojaxi warmoSobiT saqarTvelodan iyo. J.-k. Sene ganixilavs fokebis gvaris warmomavlobis
sxvadasxva versiebs da yvelaze damajereblad miiCnevs maT qarTul
fesvebs.4 m. viTou wers, rom qarTvelebi (iberielebi) barda fokas
TavianT naTesavad da megobrad Tvlidnen. misi azriT, fokebis ojaxi
an Tavad iyo saqarTvelodan an, ufro safiqrebelia, rom isini qarTvelebs enaTesavebdnen.5 nikifore fokas kavSirebze qarTvelebTan mravali faqti metyvelebs. qarTvelebi monawileoben mis omebSi muslimeMcGeer, Sowing the Dragon’s Teeth, gv. 223.
John Skylitzes, A Synopsis of Byzantine History, gv. 270.
3
1089 wels, rodesac 16 wlis daviTi taxtze avida, samefo selCukebs uxdida taxts,
misi mmarTvelobis dasasruls ki saqarTvelo Savsa da kaspiis zRvebs Soris gadaWimul imperias warmoadgenda. daviT IV-m ganamtkica centraluri xelisufleba, srulyo
saxelmwifo aparati, moaxdina eklesiis reorganizacia da gaatara samxedro reforma;
man aRkveTa Turqmen momTabareTa TareSi, SemoierTa kaxeT-hereTi (1104), gaaTavisufla
samSvilde (1110) da rusTavi (1115), aiRo lore da daipyro taSir-Zoragetis samefo
(1118), didgoris brZolaSi daamarcxa muslimTa koaliciuri laSqari (1121), aiRo Tbilisi (1122), gandevna Sirvanidan erayis selCukTa sulTani (1123) da daipyro qveyana
(1124), aiRo dmanisi (1124) da daamTavra saqarTvelos gaerTianeba, xelT igdo anisi
(1124).
4
Cheynet, Les Phocas, gv. 290.
5
Whittow, The Making of Byzantium, gv. 364.
1
2
148
bTan.1 swored nikifore unda iyos is imperatori, romelmac daumtkica daviT III taoels `zemoni queyanani~,2 riTac jer kidev konstantine
porfirogenetTan asaxuli Zveli dava imperiasa da taos samefos Soris
dasrulda araqsis xazze gamijvniT da CrdiloeT basianis daTmobiT
qarTvelebisaTvis.3
ix. John Skylitzes, A Synopsis of Byzantine History, gv. 257.
iovanesa da efTvimes cxovrebaSi giorgi mTawmideli ar asaxelebs imperators,
romelmac `zemoni queyanani daviT kurapalatsa miscna da aznaurTa Svilni mZevlad
iTxovna misgan~ (giorgi mTawmideli, cxoreba¡ iovanesi da efT¢mesi, gv. 43). gansxvavebiT, efTvime mTawmidelis svinaqsarul cxovrebaSi es imperatori nikifore fokaa (ix.
gabiZaSvili, efTvime mTawmidelis cxovrebis svinaqsaruli redaqcia, gv. 24, 43-44). v.
kopaliani miiCnevs, rom daviTs es miwebi nikifore fokam uboZa, kilikielTa winaaRmdeg kampaniaSi monawileobis gamo (kopaliani, bizantia-saqarTvelos urTierTobis
istoriidan, gv. 115-117; misive, saqarTvelosa da bizantiis politikuri urTierToba,
gv. 23-25). am mosazrebas iziareben rogorc qarTveli (S. badriZe, e. cagareiSvili), ise
dasavleli (m. viTou) mkvlevrebi (badriZe, saqarTvelos urTierTobebi bizantiasa da
dasavleT evropasTan, gv. 58; cagareiSvili, somxuri wyaroebi, gv. 159; Whittow, The
Making of Byzantium, gv. 364). k. kekeliZis dakvirvebiT, giorgi mTawmideli mxolobiTSi
moixseniebs wyalobis gamcem da mZevlebis mimReb bizantiis imperators (`berZenTa mefeman~, `mZevlad mohguares mefesa~), xolo mZevali Svilis wamosayvanad misul iovanes
ukve `mefeni~ xvdebian. misi azriT, basianis mxare kurapalats romanoz II-m dauTmo da
mZevlebic manve moiTxova, magram misi gardacvalebis gamo, iovanes konstantinopolSi
romanozis mcirewlovani Svilebi (basili da konstantine) daxvdnen (kekeliZe, ori eqvTime, gv. 92-93). am mosazrebas iziarebs a. bogveraZec (ix. bogveraZe, „zemo qveyanani“,
gv. 19-22). aseTi msjelobisas auxsneli rCeba is garemoeba, rom mcirewlovani (xuTi da
sami wlis) basili da konstantine ver iqnebodnen iovanes simamris abuharbis mcnobni
(`mefeni mecnier iyvnes abuharbisa~); isini verc iovanes `siyuaruls aCvenebdnen~, verc
`keTilad moikiTxavdnen~ da verc `bWobiTa mefeTa¡Ta~ Svils gamoatandnen (giorgi
mTawmideli, cxoreba¡ iovanesi da efT¢mesi, gv. 43). a. bogveraZis azriT, `mZevlebi daviTisTvis nikifore fokas rom moeTxova, giorgi mTawmindeli veRar ityoda, rom eqvTimes olimpoze wayvanis dros saberZneTSi `mefeni~ isxdneno~ (bogveraZe, „zemo qveyanani“, gv. 20). Teoriulad es mainc iyo SesaZlebeli, Tuki gavixsenebT, rom basilic da
konstantinec (umcros) imperatorebad iTvlebodnen nikifores (da Semdeg, cimisxis)
mmarTvelobis drosac (The Chronographia of Michael Psellus, gv. 27; aseve ix. gabiZaSvili,
efTvime mTawmidelis cxovrebis svinaqsaruli redaqcia, gv. 25). aseT SemTxvevaSi, mZevlebi nikifores SeeZlo moeTxova, xolo iovanes konstantinopolSi samive imperatori
(`mefeni~) daxvedroda. magram es mainc ver xsnis asakTan dakavSirebul sxva winaaRmdegobebs giorgi mTawmidelis TxrobaSi, romelic erTmniSvnelovnad Secdomad unda
CaiTvalos. am Secdomis gaTvaliswinebiT, upiratesoba unda mivaniWoT svinaqsaruli
cxovrebis cnobas da swori Cans e. gabiZaSvilis varaudi, rom `nikifore mefis saxeli
miCqmalulia~ (iqve). am garemoebas a. bogveraZec iTvaliswinebs, Tumca mis araswor axsnas iZleva: `Tuki simarTle svinaqsaruli redaqciis mxaresaa, maSin unda davuSvaT, rom
giorgi mTawmindeli fokas pirovnebis ignorirebas axdens, ramdenadac misma qorwilma
romanozis qvrivTan didi ukmayofileba gamoiwvia bizantiis umaRles samRvdeloebasa
da sasaxlis karis did moxeleebs Soris~ (bogveraZe, „zemo qveyanani“, gv. 21-22). saqme
isaa, rom fokebis gvaris warmomadgenlebi, nikifores mokvlis Semdeg, ioane cimisxidan dawyebuli, lamis yvela imperatoris winaaRmdeg ilaSqrebdnen da dakarguli poziciebis aRdgenas cdilobdnen. XI saukunis 40-ian wlebSi, rodesac giorgi mTawmideli
Tavis Txzulebas werda, erT dros uZlieresi fokebis ojaxi ukve damdablebuli iyo.
rogorc Cans, am realobis gaTvaliswinebiT, giorgi mTawmideli Segnebulad moerida
Serisxuli fokebis ojaxis yvelaze cnobili warmomadgenlis moxseniebas Tavis TxzulebaSi (nikifores saxelis devnisaTvis ix. ioane geometris leqsi).
3
ix. Constantine Porphyrogenitus, De Administrando Imperio, gv. 206-215.
1
2
149
daviT kurapalati nikifores ZmisSvil barda fokasTan megobrobda 968-69 wlebidan, rodesac is taos mosazRvre xaldiis Temis
duqsi iyo.1 nikiforem patrikiosis maRali tituli mianiWa Tornike
erisTavs da savsebiT SesaZlebelia, rom 960-ian wlebSi Tornikeca da
bardac erTad monawileobdnen imperatoris aRmosavlur kampaniebSi.2
nikifore foka kargad icnobda aTonze moRvawe samive qarTvel bers
– iovanes, efTvimesa da Tornikes. iovane aToneli, daviT kurapalatis sardal-yofili,3 miRebuli iyo samefo karze, xSirad Cadioda konstantinopolSi da saboZvrebi mohqonda aTonis lavrisaTvis.4 efTvime
aTonelis svinaqsaruli cxovreba gvatyobinebs iovanes erTi aseTi
vizitis Sesaxeb dedaqalaqSi, `winaSe nikifor RmrTis-msaxurisa mefisa~, rodesac man mZevlad wamoyvanili efTvime mosTxova imperators.5
iovanes pativiT Sexvdnen da neba darTes TavisTan, aTonze waeyvana
Svili, rac mowmobs iovanesa da nikifores axlo urTierTobebze.
r. morisi aRniSnavs, rom miqael maleinossa da aTanase aTonelTan erTad, iovane qarTvelic nikifores samefo karze sasurveli stumari iyo.6 saqme isaa, rom wmindanad Seracxuli miqael maleinosi (894961) nikifore fokas biZa iyo (dedis mxridan) da didi gavlena hqonda
masze. nikifore materialurad exmareboda miqael maleinosis kiminis
monasters, biTviniaSi, olimpos (ulumbos) mTaze. is da misi Zma leoni
xSirad stumrobdnen miqaels monasterSi, sadac 950-ian wlebSi dauaxlovdnen miqaelis moswavles aTanases, SemdgomSi aTonelad wodebuls.7
961 wels, nikifores TxovniT, aTanasem droebiT datova aTonis mTa da
mas CaakiTxa kretaze brZolebis dros. gamarjvebulma fokam nadavli
aTanasesac uwilada aTonze monastris asagebad.8 miqaelisa da aTanases
wabaZviT, nikifore beradac ki apirebda Sedgomas.9
John Skylitzes, A Synopsis of Byzantine History, gv. 309.
Whittow, The Making of Byzantium, gv. 364-365.
3
giorgi mTawmideli, cxoreba¡ iovanesi da efT¢mesi, gv. 42.
4
Actes de Lavra, t. 1, gv. 44.
5
gabiZaSvili, efTvime mTawmidelis cxovrebis svinaqsaruli redaqcia, gv. 43-44.
6
Morris, The Two Faces of Nikephoros Phocas, gv. 102.
7
fokebsa da aTanases erTmaneTi 945 wlis axlo xanebSi konstantinopolSi, maleinosTan, unda gaecnoT (Laiou, The General and the Saint, gv. 406-407; Byzantine Monastic Foundation
Documents, t. 1, gv. 250-251).
8
Byzantine Monastic Foundation Documents, t. 1, gv. 206.
9
sikvdils imperatori maleinosis mier naqon flasSi gaxveuli Sexvda (The History of
Leo the Deacon, gv. 134; John Skylitzes, A Synopsis of Byzantine History, gv. 268).
1
2
150
Tavis mxriv, aTanase aToneli1 iovanes maswavlebeli iyo, romelsac, albaT, jer kidev ulumbodan icnobda, sadac iovane Tavmdablad
msaxurebda.2 984 wels aTanases mier gacemuli sigelidan vigebT im axlo
megobrobaze, romelic massa da iovanes Soris arsebobda: `uRvTisnieresi monazoni ioane rogorc ki movida Cvens mTaze da SemierTda me,
sawyalobelsa da codvils, da daemorCila Cems sawyaloblobas, da RvTis
mcnebis gziT da sakuTari saTnoebiT da RvTisnierobiT miaRwia mraval
da da sxvadasxvagvar sulier warmatebas, Seasrula mravali da didi
msaxurebani da zemoT moxsenebuli morCilebis dros, amiT man ara marto RmerTs, aramed mec, sawyalobels da mTel Cvens qristes mimarTs
Zmobas emsaxura ise, rogorc arc erTma sxvam, arc Cvens droSi da arc
Zvel wlebSi rom brwyinavdnen. rameTu amdeni iSroma da iRvawa am kacma, xSirad sameufo qalaqSic Cadioda, xvdeboda imdroindel mefeebs
maradsaxsenebel mefiT ufal nikiforeTi dawyebuli vidre dRemde,
ise rom misi sasargeblo rudunebiT da keTili SuamdgomlobiT miiRo
xrisobuli ufal ioane mefisagan, romelic Seicavda Cveni lavrisTvis
lemnosis Semosavlidan (solemnidan) 244 nomizmis boZebas, rasac Cven
dRevandlamde vRebulobT yovelwliurad. ufal basili mefemac uZRvna mas sxva xrisobuli kunZul neonis Sesaxeb, da es man aCuqa lavras
kunZulTan erTad. Semdeg RvTis TanaSewevniT Tavisi sakuTari lavra
rom daafuZna da Tavis mflobelobaSi da winamZRvrobaSi daimkvidra,
amiT ki ar Seuwyvetia Tavisi moRvaweoba, an sruliad mouspia Tavisi
sulis dadeba Cveni TavisTvis da Cveni lavrisaTvis, aramed kvlavac
CvenTan erTad Sromobda, iRvwoda da gverdiT edga yvela Cven saqmes,
da mogvaniWebda xolme, Tu Seityobda, rom Cven rame gvesaWiroeboda~.3
aTanase ise afasebda iovanes, rom fokas fuliT agebul did lavraSi
Tavisi anderZiT is da misi Svili (efTvime) datova zedamxedvelad,4
lavris mkvidrebs ki maTi siyvaruli daubara.5 es ar iyo urTierToba
mxolod moswavlesa da maswavlebels Soris: rogorc Tavad aTanase
sainteresoa, rom aTanases deda kolxi iyo (ivironis aqtebi, t. I, gv. 27).
`mTasa ulumbo¡sasa miiwia da monastersa erTsa Sina JamTa ara-mciredTa jorTa
msaxurebisa Ruawli axovnad Tavs-idva da sxuani undoni msaxurebani da Seuracxni
simdabliT aRasrulna~ (giorgi mTawmideli, cxoreba¡ iovanesi da efT¢mesi, gv. 43).
aTanases kargad moexseneboda Tornikes Sesaxebac: `arca didi aTanasi umecar iyo Tornikis saqmesa da warCinebulobasa da axovnebasa~ (iqve, gv. 44).
3
georgika, t. VIII, gv. 173-174.
4
Byzantine Monastic Foundation Documents, t. 1, gv. 275.
5
iqve, gv. 276. am anderZs j. denisi uwodebs aTanasesa da qarTvelTa Soris arsebuli
xangrZlivi megobrobis kulminacias (iqve, gv. 209).
1
2
151
aRniSnavs, iovane SemdgomSic, ukve sakuTari monastris flobis Jamsac,
gverdSi edga aTanasesa da lavras.1 sayuradReboa, rom qarTvelebi
Suamavlad gamodian lavrasa da bizantiis imperatorebs Soris, TviT
nikifores winaSec ki.2 es samefo karze maT gavlenasa da fokasTan axlo
urTierTobaze metyvelebs.
nikifore fokas mkvlelobis Semdegac, aTonelebi ar iviwyebdnen
TavianT mfarvels da xels uwyobdnen misi kultis popularizaciasa
da gavrcelebas.3 aseT viTarebaSi, cxadia, rom qarTvelebs, romlebic
aTonis mTisa da didi lavris cxovrebaSi aqtiurad monawileobdnen,
1
aqve moviyvan aTonis istoriaSi qarTvelTa rolis Sefasebas berZeni mkvlevris d.
papaxrisanTus mier: `qarTvelebi exmarebodnen ara marto lavras, aramed aTonis mTis
yvela monasters, romlebic im dros siRaribeSi cxovrobdnen. iovane qarTveli gascemda mniSvnelovan Tanxas, Zvirfas nivTebs, saeklesio wignebs, saqonels da sxv. cxadia, rom qarTvelebma iTamaSes didi roli aTonis ganviTarebaSi X saukunis bolo meoTxedsa da XI saukunis dasawyisSi: politikuri roli, radganac maTi liderebi iovane,
Tornike da efTvime warCinebuli ojaxebidan iyvnen da hqondaT axlo urTierToba
samefo karTan da nikifore fokadan dawyebuli, yvela imperatorTan; ekonomikuri
roli, radgan isini flobdnen did Tanxebs, romlebsac uSurvelad gascemdnen; dabolos, sulieri roli, radgan ioane da efTvime gamoCenili adamianebi iyvnen da aTonelebs Soris didi prestiJiT sargeblobdnen. aTanase aRfrTovanebiT saubrobs maTze
da tovebs Tavisi saqmis zedamxedvelebad, rasac ar Caidenda, maT zneobriv da sulier
Rirsebebze erTob maRali warmodgenis rom ar yofiliyo~ (Actes du Prôtaton, gv. 85).
2
am mxriv sainteresoa Semdegi garemoeba: tradiciis Tanaxmad, 964 wels nikiforem
sxva saCuqrebTan erTad aTanases lavras aCuqa Zeli cxovelis fragmenti, romelic
dRemdea daculi lavraSi. Jak lefori da ivironis aqtebis sxva gamomcemlebi fiqroben, rom es unda iyos iovanesa da efTvimes cxovrebaSi, sxva saCuqrebTan erTad,
moxseniebuli Zeli cxovelis nawili, romelic iovane iberma moupova lavras: `amaT
RirsTa da sanatrelTa mamaTa CuenTa didni safaseni da mravalni turfani Sewirnes
didsa lavrasa da yovelTa monasterTa mTawmidisaTa, romelni-igi mas Jamsa wuTRa
glaxak iyvnes da ara ganmravlebul esoden. da saSovalsa, romel ars yovlisa mTisa
Sesakrebeli, friadni sa£marni da monagebni miscnes [...] didsa ukue lavrasa misces,
viTarca vTquT, oqrobeWedi ganZisa oras ormeocda oTxisa drahknisa¡, CimiSkisa boZebuli iovanesda, da ese yovelTa welTa aqus palatiT lavrasa, da kunZuli, romelsa
neos ewodebis, basili mefisa boZebuli iovanesdave, romlisagan gamovals gamosavali
yovelTa welTa id litra¡, gina aTxuTmeti da odesme ocica. da kualad misces oqro¡
ganZad aTualuli ke litra¡, da Zelisa cxorebisa nawili vecxlisa budiTa [...] sxua¡
xati gardamo£sna¡, nikifor mefisa niWebuli~ (giorgi mTawmideli, cxoreba¡ iovanesi
da efT¢mesi, gv. 52-53; ivironis aqtebi, t. I, gv. 27-28, Sen. 6). r. morisis SefasebiT,
am mosazrebis sawinaaRmdegod metyvelebs iovane qarTvelis aTonze mosvlis dro,
romelic tradiciulad 965 wliT TariRdeba, Tumca Zeli cxovelis ori fragmentis
arsebobasac ar gamoricxavs (Morris, The Two Faces of Nikephoros Phocas, gv. 104-105, Sen. 72).
3
iqve, gv. 106.
152
eqnebodaT zedmiwevniT zusti informacia nikifores Sesaxeb da wvdoma
mraval xelnawerze misi cxovrebisa da moRvaweobis Sesaxeb.1
albaT, ar SevcdebiT, Tu vivaraudebT, rom daviTs xeli miuwvdeboda fokebis ojaxis istoriaze, romelic amJamad dakargulad iTvleba da Tavis mxriv, warmoadgenda wyaros ioane skilicesa da leon
diakvanisaTvis. am wyaros, saidanac daviTs SeeZlo amoekiTxa nikifore
fokas cxovrebisa da moRvaweobis Sesaxeb, a. kaJdani pirobiTad `fokebis istorias~ uwodebs.2 amas garda, mixeil ataliate aRniSnavs, rom
nikifore fokas Sesaxeb mravali Zveli Txzuleba mogviTxrobda.3 amasve
ambobs miqel pselosic: `imperator nikifore fokas Sesaxeb bevri
daiwera dawvrilebiT, rogorc TanamedroveTa, ise Semdgom avtorTa
mier~.4 ase rom, nikifore fokas istoria advilad SeiZleba aRmoCeniliyo qarTveli mefis xelT.
metic, daviTis istorikoss wakiTxuli unda hqondes Teodosi diakvanis poema nikifore fokas mier kretis dapyrobis Sesaxeb, rogorc
amas mowmobs Sinaarsobrivad identuri adgili orive Txzulebidan. am
monakveTSi orive, berZeni da qarTveli avtori gamokveTs qebis SemsxmelTa rols pirovnebis ukvdavyofis saqmeSi. Teodosi amtkicebs, rom
`aqilevsis da aleqsandre makedonelisa da sxva brwyinvale sardalTa dideba dRemde maTze monaTxrobma moitana; maT dResac umReris
da aqebs homerosi, plutarqe da sxvani~.5 Semdeg CamoTvlis warsulis
berZen da romael gmirebs, romelTa saqmeni, Teodosis daxasiaTebiT,
verc Seedreba nikifores mier Cadenils. am xerxs is araerTxel iyenebs.
gansakuTrebiT damaxasiaTebelia monakveTi, sadac bizantieli avtori
dascinis homerosis mier aRweril troas xangrZliv alyas da am dros
TiTqosda Cadenil gmirobebs, romlebic sinamdvileSi mxolod homerosis mWevrmetyvelebis nayofia.6 zustad am meTods iyenebs qarT1
fokebis ojaxTan megobrobas qarTvelebi nikifores sikvdilis Semdegac agrZelebdnen: 979 wels daviT kurapalatis mier gagzavnili armiis wyalobiT barda fokam
skliarosi daamarcxa. 987-89 wlebSi kurapalati meoredac daexmara barda fokas, amjerad basili II-is winaaRmdeg mowyobil warumatebul ajanyebaSi (Whittow, The Making of
Byzantium, gv. 363-365, 370-373). 1022 wels ukve bardas Svili nikifore foka gvevlineba
giorgi I-is mokavSired da zurgSi ujanydeba saqarTveloze gamolaSqrebul basili II-s
(John Skylitzes, A Synopsis of Byzantine History, gv. 346; aristakes lastiverteci, istoria, gv.
48-50).
2
Каждан, Из истории византийской хронографии X в., gv. 120.
3
Michael Attaleiates, The History, gv. 406-407.
4
Michael Psellus, Historia Syntomos, gv. 98-99.
5
Theodosios the Deacon, The Capture of Crete, gv. 134-135.
6
iqve, gv. 136-139, 186-187.
153
veli mematianec, roca Teodosis kvaldakval asaxelebs berZen-romael gmirebs, romlebic ufro maTi mexotbeebiT gaxdnen cnobilni,
vidre Cadenili saqmeebiT da berZeni avtoriviT, daviTis namoqmedars
adarebs troas xangrZliv alyas, romelsac arc Tvlis qebis Rirsad:
`xolo amad ra¡ Txrobad moviwive, vaebisa Rirsad Sevracxen didni igi
da saxelovanni gamometyuelni, vity¢ ukue umiross da aristovles
ellinTa, xolo iosipos ebraelsa, romelTaganman erTman troadelTa da aqevelTani Seamkvna Txrobani, Tu viTar aRamemnon da priamos,
anu aqilevi da ektor, mermeca odiseos da oresti ekueTnes, da vin
vis mZle eqmna; da meoreman aleqsandresni warmoTquna m£ne-kacebani da
Zleva-Semosilobani; xolo mesameman vespasiane-tito¡smierni metomeTa
T¢sTa zedani Wirni miscna aRwerasa. da vina¡Tgan amaT nivTni saqmeTani
ara aqundes kmad misaTxrobelad, amisT¢sca £elovnebiTa ritorobisa¡Ta ganavrceles, viTarca ity¢s T¢T sadame aleqsandre: ‘ara did iyav,
aqilevi, aramed didsa miemTx¢e maqebelsa – umiross’. rameTu ocdarva
wel gangrZobasa troadelTa brZolisasa verara¡ Rirsi qebisa¡ iqmna,
xolo mefisa daviTisi eseodenTa mimarT wina-ganwyoba¡ sam Jamadmde
iyo, da verca pirvelsa kueTebasa SeuZles wina-dadgromad. hqonebodesmca amaT brZenTa nivTad TxrobaTa saqmeni daviTisni da maTmca
aRwernes jerovnad maTisaebr ritorobisa, da maSinRamca Rirs-qmnil
iyvnes jerovansa qebasa!~1
aRmaSenebeli rom warsulis gamocdilebiT sargeblobda, amaze
pirdapir saubrobs misi mematiane. daviTis istorikosi miuTiTebs, rom
mefis warmatebebis saidumlo mis mier wakiTxul da gaTvaliswinebul
Zvel istoriebSi imaleboda,2 romelTa codnis gareSec is agrerigad
ver amaRldeboda: `xolo vTqua eseca, viTarmed ukueTumca ara werilTa mecnierebani da gardasrulTa saqmeTa Semecnebani, pirvel yofilTa
mefeTa keTil-ZRuanebulTa anu ver[r]asa warmarTebulTa SemTxueulni, wina-gansakrZalebelad da saxed ara Semoexunes da ara moe£marnes, –
cxoreba¡ mefeT-mefisa daviTisi, gv. 325-326.
wignebisadmi mefis ltolva kargad iyo cnobili: `eseoden ucalosa wignnive aqundes
usaswrafoesad saqmed~, ambobs misi mematiane (iqve, gv. 334). daviT aRmaSenebels Tan
dahqonda mozrdili biblioTeka da omisa da laSqrobis drosac ar eSveboda kiTxvas:
`dRe da Rame mimoslvaTa Sina mimdemTa, laSqrobaTa mouwyenelTa, SromaTa ganusuenebelTa wignebi et¢rTa simravlesa jorTa da aqlemTasa; da sada garda£dis hunesa,
pirvel yovlisa wignni moaqundian £eliTa da ara daacadis kiTxva, vidre ara daSuris.
xolo Semdgomad serobisa, naculad Zilisa anu sx¢sa rasme saqmisa, kualad kiTxva
wignTa. da raJams Tualni daSurian, sasmenelni anacvalnis. da ara garewarad, aramed
friadca frTxilad ismenn winaSe T¢ssa mkiTxvelisasa, gamoeZiebn, hkiTxavn, ufroRa
T¢T ganhmartebn Zalsa da siRrmesa maTsa~ (iqve, gv. 331-332).
1
2
154
viTarca ity¢s solomon, viTarmed: ‘icnis qceulebani JamTani, aR£snani
igavTani da gardasrulTa Sesamsgavsni momavalni’, – ara Tumca eseni
esreT, kuerTxi mefobisa¡, eseoden damdablebuli, eseoden Zneli da
nand¢lve did-gansagebeli, ra¡Ta ipyra esreT maRlad da viTar vervin
sxuaman? rameTu ganbrZnda ufro¡s beselielisa da umetes eTa[n]is
i[z]raitelisa, werilisaebr~.1
warsulis gakveTilebis gaTvaliswineba, albaT, yvelaze kargad
aRmaSeneblis samxedro moRvaweobaSi Cans, sadac is mefis winaSe mdgomi
amocanebis gadasawyvetad gamoiyeneba. daviT IV-is mefobaSi momTabare
TurqmenebTan brZola da maTi marbieli reidebis aRkveTa erT-erT
upirveles da urTules amocanas warmoadgenda. momTabareebTan dapirispireba xasiaTdeboda mcire masStabis, magram maRali intensivobis
SetakebebiT, romlebic dinamiurobiTa da mobilurobiT gamoirCeoda.
maTTan brZola omis specifikur meTodebs moiTxovda. marbieli reidebis winaaRmdeg brZolis Teoriuli safuZvlebi ukve SemuSavebuli hqonda bizantiur samxedro azrs, romelmac X saukuneSi iseTi detalurad
Camoyalibebuli da praqtikuli saxelmZRvanelo mogvca, rogoricaa De
velitatione bellica. misi avtori nikifore II fokas TanamebrZoli da, SesaZloa, fokebis ojaxis wevric ki iyo.2 traqtatis dawera, imperatoris
Canawerebis safuZvelze,3 mas Tavad nikifore II-m daavala.4
qarTvelTa mefem mowinaaRmdegis marbielTan brZolis es Zveli
bizantiuri taqtika warmatebiT gamoiyena axal viTarebaSi axali mtris
(Turqmeni momTabareebis) winaaRmdeg. daviT aRmaSeneblis samxedro
moRvaweobaSi vxvdebiT rogorc De velitatione bellica-s rekomendaciebis
gaTvaliswinebas,5 ise traqtatis SemoqmedebiTad gaazrebis Sedegsac,6
iqve, 334.
Skirmishing, gv. 139; Кучма, К проблеме авторства трактата “De velitatione bellica”, gv. 133.
3
McGeer, Sowing the Dragon’s Teeth, gv. 173-178.
4
Skirmishing, gv. 148-149.
5
rogoricaa strategiuli barieris formireba da mcire ZalebiT mowinaaRmdegis SeCereba mTian regionSi (TrialeTis brZola, 1110 w.), mtris banakis ganadgureba masTan
faruli miaxloebiTa da moulodneli TavdasxmiT (1116 wels imiertao, 1120 wels botora da sxv.), mowinaaRmdegis gamotyueba da misi Semdgomi ganadgureba (avWalasTan
Casafreba da Tbilisidan TurqTa gamotyueba), da sxv.
6
ase magaliTad, daviT IV mimarTavda mowinaaRmdegis gamotyuebas rogorc taqtikur
(avWalis epizodi), ise strategiul doneze (lixs iqiT gadasvla), rac imas niSnavs, rom
man traqtatis rekomendaciebi taqtikuri gamotyuebis Sesaxeb strategiul doneze
aiyvana. mefes axal simaRleze ahyavs De velitatione bellica-Si mocemuli sxva rekomendaciac. Tu traqtatis yvelaze gabeduli manevri mtris gamosvlis Sesaxeb cnobis
miRebisTanave mowinaaRmdegis sazRvrispira regionSi Sekavebas gulisxmobs, daviTi,
Sesabamisi sadazvervo informaciis miRebis Semdeg, momTabareebs qveynis gareT, sazRvrispira regionebSic esxmis Tavs.
1
2
155
rac imas niSnavs, rom daviT IV warmatebiT iyenebda bizantiis imperiis
samxedro gamocdilebas da sakuTari naazreviTac amdidrebda mas.1
axla, rodesac viciT, rom daviT IV nikifore fokas mdidar
samxedro-Teoriul memkvidreobas iyenebda, albaT, upriani iqneba
davsvaT kiTxva, kidev ra saerTo SeiZleba vipovoT am or gamorCeul
mmarTvels Soris? rogorc qvemoT davinaxavT, maT Soris marTlac bevri msgavsebis aRmoCena SeiZleba.
albaT, gasakviri ar aris, rom iseTi Rrmad morwmune pirovnebebi,
rogorebic iyvnen nikifore foka da daviT aRmaSenebeli, omis warmoebisas erTnairi ideologiuri doqtriniT xelmZRvanelobdnen. nikifore fokam, winamorbedTa naazrevis gaTvaliswinebiT, gza gaukvala
saqristianos dacvis saomar koncefcias, romelic jihadis sapirwone
unda gamxdariyo. daviT aRmaSenebelma, islamis samyarosTan mZafri dapirispirebisa da mis dros gaSlili jvarosnuli omebis fonze, srulad gamoiyena es ideologia.
bizantiuri samxedro traqtatebis Seswavlam Jilber dagroni im
daskvnamde miiyvana, rom imperiis samxedro doqtrinas muslimebTan
brZolam gamokveTili religiuri xasiaTi SesZina.2 islamis dapirispirebam qristianobasTan, muslimuri da qristianuli socialur-politikuri sistemebis SeuTavseblobam globaluri xasiaTi SeiZina da gascda samxedro sferos.3 muslimebi mkveTrad gamoirCeodnen imperiis
sxva mtrebisagan. barbarosebisagan gansxvavebiT, islamsa da saxalifos
universaluri imperiis yvela niSani gaaCnda. ideologiur frontze bizantielebi cdilobdnen islami qristianul eresamde daeyvanaT, rasac
kidev hqonda azri VII saukuneSi, magram absurdi iyo X saukuneSi.4 rogorc J. dagroni aRniSnavs, islamTan brZolis 250 wlis Semdeg bizantiaSi gamoCnda saxelmwifo moRvawe, romelmac kompleqsurad dainaxa
da gaiazra imperiis winaSe mdgomi problema: leon VI brZenma muslimTa
warmateba, samxedro organizaciis specifikis garda, maTi rwmeniT da
jihadis ideiT ganpirobebuli armiis moralur-fsiqologiuri mdgomareobiT axsna, rasac daupirispira `qristesmieri laSqris~ koncefcia. am koncefciis mixedviT, bizantiis armiis mTavar amocanas qrisvrclad, bizantiuri traqtatisa da daviTis IV-is omebSi misi gamoyenebis Sesaxeb, ix.
Tsurtsumia, De velitatione bellica and Georgian Art of War During the Reign of David IV, gv. 1-16.
2
Dagron, Byzance et le modèle islamique au Xe siècle, gv. 226-230; Le traité sur la guérilla (De velitatione), gv. 145-149.
3
De velitatione bellica, gv. 36.
4
Le traité sur la guérilla (De velitatione), gv. 146.
1
156
tianebis dacva da saqristianosaTvis brZola warmoadgenda.1 nikifore
fokas mier inspirirebul traqtatSi (De velitatione bellica) es koncefcia
kidev ufro mkveTrad aris gamoxatuli:2 jariskacebi warmodgenili
arian, rogorc `qristianTa damcvelebi da, RmerTis Semdeg, maTi upirvelesi mxsnelebi~.3 is rac leon VI-Tan mxolod survili Tu proeqti
iyo, nikiforem sazogadoebrivi cnobierebis sruli mobilizaciis programad aqcia4 da daasrula nacionalur-religiuri ideis Camoyalibeba.5 swored mas, mxedarTmTavarsa da askets, lamis beruli cxovrebiT
mcxovrebs, SeeZlo aseTi gadamwyveti nabijis gadadgma da sabrZolo
pirobebSi msgavsi ideologiis danergva.6
`qristesmieri laSqris~ koncefcia aitaca da ganavrco daviT aRmaSenebelma, romelmac selCukTa religiur fanatizms qristianuli
wminda omis (`qristes rjulisaTvis~ omis) idea daupirispira.7 daviTis
epoqaSi, rodesac qarTvelebs mouwiaT arsebobisaTvis brZola selCukTa imperiasTan, islamTan ideologiuri brZola saxelmwifo politikis
qvakuTxedi xdeba. daviT IV-is xeldasxmiT es ideologia mowesrigebul,
`mecnierulad~ dasabuTebul safuZvels iZens – swored misi mefobis
xanaSi xdeba qarTuli polemikuri literaturis Casaxva da naTargmni
Tu originaluri antimuslimuri polemikuri traqtatebis Seqmna.8 axali mebrZoli ideologia Tavis umaRles gamoxatulebas daviTis titulaturaSi aRwevs. muslimTa mravali damarcxebisa da Tbilisis aRebis
Semdeg (1122) mefis mier moWril fulze Cndeba axali tituli – mesiis maxvili.9 tituli naTlad gamoxatavs daviTis politikas, romelic
mTel amierkavkasiaSi qristianTa dacvasa da qomagobas gulisxmobs.10
is ikiTxeba arabulad zedweril monetebze, rac niSnavs, rom aRmaSeiqve, gv. 145-149; Кучма, Религиозный аспект византийской военной доктрины, gv. 77-78.
De velitatione bellica, gv. 38.
3
Skirmishing, gv. 216-217.
4
Le traité sur la guérilla (De velitatione), gv. 148-149.
5
De velitatione bellica, gv. 43-44.
6
nikiforem kidev ufro Sors wasvla scada da moindoma brZolaSi dacemuli jariskacebi mowameebad Seeracxa, rac muslimebTan brZolas wminda omis xasiaTs miscemda,
magram am iniciativaze mas uari uTxra patriarqma polievqtosma da sinodma (John Skylitzes, A Synopsis of Byzantine History, gv. 263).
7
vrclad ix. mamuka wurwumia, omis ideologia, gv. 228-247.
8
iqve, gv. 224-226.
9
daviT IV-is am tipis monetebisaTvis ix. Paghava, The first Arabic coinage of Georgian monarchs, gv. 222-239. Tuki sinaze daculi wm. giorgis xatis warweris d. kldiaSviliseuli
wakiTxva zustia, daviT aRmaSenebels es tituli ufro adrec, 1104 wlis Semdeg SeiZleba mieRo (ix. kldiaSvili, sinis mTis wm. giorgis xati, gv. 121-126).
10
lorTqifaniZe, saqarTvelo XI s. bolosa da XII s. pirvel meoTxedSi, gv. 257.
1
2
157
nebelma demonstraciulad gamoucxada muslimur samyaros qristianobis iaraRiT dacvis miseuli ideologiuri programa.1 daviTis dros
xdeba sarwmunoebaze damyarebuli erovnuli gansakuTrebulobis
ideis2 oficialur doqtrinad aRiareba, ris Sedegadac qarTveli eri
rCeul erad, meore israelad gvevlineba, romelic muslimebTan brZolaSi RmerTis SemweobiT sargeblobs.3 ruis-urbnisis krebis ganCineba
qarTul marTlmadideblobas acxadebs `ubiwo sarwmunoebad~4 da fics
debs mis erTgulebaze.5 Zegliswera aseve krZalavs marTlmadideblis
jvrisweras sxva rjulis adamianTan.6
nikifore fokas da daviT IV-is samxedro-politikur meTodebSi meti saerToc SeiZleba vipovoT. miuxedavad imisa, rom mxurvale
marTlmadidebeli iyo, imperiis saWiroebidan gamomdinare, axladganTavisuflebul da muslimebisagan daclil miwebze nikifore Tanabrad
asaxlebda siriel iakobitebsa7 da somex monofizitebsac.8 ase iqceoda
daviT aRmaSenebelic, romelic xels uwyobda da mfarvelobda somxebs da qmnida maT dasaxlebebs samefoSi.9 nikiforem konstantinopolSi miiwvia iakobiti patriarqi da misi oTxi episkoposi da patriarq
polievqtosis TanxlebiT mravali Sexvedra moawyo, rom religiuri eraSkaraa, rom tituli mesiis maxvili mebrZoli qristianobis gamoxatulebaa (jafariZe, saqarTvelo da maxlobeli aRmosavleTis islamuri samyaro, gv. 231). b. lominaZe wers, rom daviT IV ibrZvis `qarTuli qristianuli eklesiis ara marto dacvisaTvis, aramed gavrcelebisTvisac~ (lominaZe, saxelmwifosa da eklesiis urTierToba, gv.
87). n. berZeniSvilic SeniSnavs, rom mefisaTvis `qristianoba, misi dacva, misi gavrceleba, gamocxadebulia miznad~ (berZeniSvili, saqarTvelos istoriis sakiTxebi, w. II,
gv. 29). daviT aRmaSenebeli, romelmac muslimTagan mravali adgili daixsna, qarTveli
mematianis qebas imsaxurebs, romelic mas pavle mociqulsa da konstantine I-s adarebs:
`raTamca yoveli sofeli mostaca eSmaksa da SeasakuTra RmerTsa, romliTa moiRo
madli mociqulobisa¡, viTarca pavle da viTarca didman kostantine~, da `raodenni
eklesiani, warmarTTagan Seginebulni, ganwmidna saxlad RmrTisad, raodenni naTesavni
warmarTTani Svilad wmidisa embazisad moiyvanna da Seawynarna qristesa~ (cxoreba¡
mefeT-mefisa daviTisi, gv. 337-338).
2
qarTuli mesianisturi idea Casaxvas iwyebs X-XI ss. sazRvargareTis samonastro
centrebSi (WyoiZe, `rCeuli eris~ gageba, gv. 6).
3
ix. wurwumia, omis ideologia, gv. 237-238.
4
qarTuli marTlmadideblobis `ubiwo~ da `Seuryeveli~ xasiaTi qarTuli gamorCeulobis religiuri markeria (WyoiZe, `rCeuli eris~ gageba, gv. 9-11).
5
`ara gecruvneT Sen, siwmidiT mSobelo Cueno kaTolike eklesiao, arca gangcemT
Sen, siqadulo Cueno marTlmadideblobao, romlisa arca ganmcemel qmnil varT~ (Zegliswera¡ ruis-urbnisis krebisa¡, gv. 114).
6
`kualad ganvawesebT, ra¡Ta arca marTlmadidebeli mamakaci mwvalebelsa gina warmarTsa dedakacsa, anu dedakaci mamakacsa SeeuRlen~ (iqve, gv. 120).
7
Whittow, The Making of Byzantium, gv. 352.
8
The History of Leo the Deacon, gv. 80.
9
davlianiZe, maTe urhaelis cnobebi, gv. 247-248.
1
158
TobisaTvis mieRwia.1 amave mizniT moiwvia kreba daviT IV-mac, romelsac
eswrebodnen somexi episkoposebi da monasterTa winamZRvrebi da qarTveli sasuliero pirebi kaTalikos iovanes meTaurobiT.2 orive cda
unayofod damTavrda, Tumca metyvelebs daviTisa da nikifores mier
gamoyenebuli meTodebis msgavsebaze.
orive mmarTvels, bizantielsa da qarTvelsac, Tanamedroveni
sayvedurobdnen saxelmwifo cxovrebaSi samxedro saqmisaTvis yvelaze
didi rolis miniWebas. nikifore foka erT-erTi saukeTeso sardali iyo
bizantiis istoriaSi da sicocxlis udidesi nawili omsa da samxedro
banakSi gaatara.3 mas bralad sdebdnen omisa da samxedro saqmis xarjze
samoqalaqo cxovrebis ugulebelyofas, iseve rogorc saxelmwifosa
da mosaxleobaze samxedro tvirTis gazrdas.4 miqel pselosi aRniSnavs, rom imperatorad gaxdomis Semdegac nikifores ar dausvenia da
`Seuneleblad agrZelebda saomar Zalisxmevas~.5 aseTive braldebas
uyenebdnen daviT aRmaSenebels misi `mabralobelni~, romlebic xSir
laSqrobebs `adgilTa mwuanvilovanTa zeda mosmurobasa da gancxromas~ amjobinebdnen: `arian vinme mabralobelni mefisani jereTca eseoden mWirsed molaSqreobisaT¢s da m£edrobaTa misTa ganusuenebelisa
mimoslvisa da Wirvebisa, viTarmed: ‘arca mS¢ldi Tavs-idebso maradis
gardacumulobasa da arca Zali orRano¡sa¡ maradis gansxirpulobasa,
rameTu Jamsa £marebisa maTisasa TiToeuli maTi u£mar ipoviso’~.6
iahia antioqieli wers, rom nikifore samarTliani mmarTveli iyo.7
miqel pselosis TqmiT, nikifore fokaze `ar moqmedebda pirferoba da
is mxolod simarTlisaken iyo midrekili, ar iswrafoda fufunebisaken
da ar aniavebda samefo xazinas~.8 leon diakvani gviambobs imperatoris im Tvisebebze, romlis gamoc is ar iyo popularuli: `saxelmwifo saqmeebSi iyo didsulovani da mowyale, samarTliani msajuli da
mtkice kanonmdebeli [...] bevrs ar moswonda misi survili, rom yvela
yofiliyo zneobrivi da ar gaqceoda samarTals. kanondamrRvevebs is
mkacrad sjida, ris gamoc damnaSaveebi sastikad da uwyalod Tvlidnen
da sZuldaT uzneo cxovrebis moyvarulT~.9
1
2
3
4
5
6
7
8
9
Whittow, The Making of Byzantium, gv. 353.
cxoreba¡ mefeT-mefisa daviTisi, gv. 340-341.
Norwich, Byzantium, gv. 176.
Morris, The Two Faces of Nikephoros Phocas, gv. 87-88, 95-97.
Michael Psellus, Historia Syntomos, gv. 100-101.
cxoreba¡ mefeT-mefisa daviTisi, gv. 341-342.
Histoire de Yahya-ibn-Sa‘ïd d’Antioche, gv. 826.
Michael Psellus, Historia Syntomos, gv. 100-101.
The History of Leo the Deacon, gv. 139-140.
159
sagulisxmoa, rom daviTis mematianec msgavsi TvisebebiT ajildoebs qarTvelTa mefes da aRniSnavs, rom is yvelasagan, da pirvel
rigSi samRvdeloebisagan, iTxovda wesierebasa da patiosnebas: `da kualad mRdelTmoZRuarTa, mRdelTa da diakonTa, monazonTa da yovelTa
kacTa eseve saqme eqmna wesiereba da gza yovelTa saTnoebaTa mimarT;
rameTu SiSiTa misiTa ver ikadrebdian uwesod slvad, vina¡Tgan uwyodian arara¡sa dafaruloba¡ winaSe missa, da mis mier qeba¡ saTnoebisa¡
da Zageba¡ ara-egeviTarTa¡ – arawmidaTa da uwesoTa saqmeTa¡. rameTu
verca msoflio¡ vinme da verca moqalaqe, ver m£edari da ver romeli
pativi da hasaki ikadrebda gandrekilad slvad; rameTu yovelTa kacTa
iyo wesiereba, yovelTa kanon, yovelTa patiosneba; da T¢T maT meZavTaca yovelTa krZaluleba, yovelTa SiS da mmarTebel gzaTa saRmrToTa
da mS¢dobisaTa~.1 gasakviric ar aris, rom aseTi mefis winaSe, romelic
mkacrad iTxovda brZanebis Sesrulebas, yvela krToda: `amisT¢sca SiSi
didi da zari misi ganiTqua kideTa queyanisaTa, da gankrTes yovelni
mk¢drni queyanisani~.2
udidesi warmatebis miuxedavad, mkacri xasiaTis gamo nikifore
foka ar sargeblobda sayovelTao siyvaruliT. mas arc saeklesio
ierarqebi wyalobdnen, Tumca ber-monazvnebsa da gandegilebs uyvardaT da pativs scemdnen.3 misi mkvlelobis Semdeg, savaraudod aTonis
mTaze, nikifore fokas saxelze daaweses akoluTia – liturgia axali
wmindanis gamo, sadac imperatori martvilad da wmindanad Seracxes.4
liturgia xazs usvams mis warmatebebsa da TavSekavebas, uwodebs mas
`imperatorsa da askets~,5 monazonsa da monazvnobis nimuSs: `asketTa
sruli codniT aRWurvili, Sen iyavi sardali (strategosi) da monazoni, iaraRi mtris winaaRmdeg, monazvnobis nimuSi da qristes uebro
jariskaci~.6 samxedro saqmis garda, nikifores mxolod religia ainteresebda, asketurad cxovrobda da wminda mamebTan urTierTobda.7
leon diakvani gadmogvcems, rom nikifore foka ar iyo midrekili
gancxromisadmi,8 ar xiblavda xorcieli vnebebi,9 xorcis Wamisaganac
cxoreba¡ mefeT-mefisa daviTisi, gv. 339-340.
iqve, gv. 340.
3
Сюзюмов, Об источниках Льва Диакона и Скилицы, gv. 153.
4
Успенский, История Афона, t. I, gv. 384; Morris, The Two Faces of Nikephoros Phocas, gv. 106;
Akolouthia for St Nikephoros Phokas, gv. 192-237.
5
Akolouthia for St Nikephoros Phokas, gv. 206-207.
6
iqve, gv. 202-203.
7
Norwich, Byzantium, gv. 176.
8
The History of Leo the Deacon, gv. 64.
9
iqve, gv. 139.
1
2
160
ki ikavebda Tavs1 da saimperatoro sawolis nacvlad iatakze eZina.2
is iyo daucxromeli uflisadmi locvebsa da RamisTevebSi3 da mis
RvTismosaobas xazgasmiT da mravalgzis aRniSnavs mixeil ataliatec.4
misi Tanamedrovis Teodosi diakvanis poemaSi nikifore foka warmodgenilia, rogorc gamocdili sardali da Rrmad religiuri pirovneba.5
973-75 wlebSi dawerili aTanases lavris tipikoni xotbas asxams nikifore fokas asketizms: `Tumca [saxelmwifo saWiroebis gamo] monazvnis samosiT ar Semosila [...] is mainc aRemateboda monazvnebs, romlebmac [aTonis] mTaze gaatares cxovreba saTnoebis wvrTniT, gonebis
moTokviT, xangrZlivi marxviT, mZime RamisTeviTa da miwaze ZiliT. is
agrZelebda Tavis brZolas [xorcTan] da ise alagma Tavisi survilebi,
rom sityviT ver aRiwereba~.6
msgavs suraTs gvixatavs daviTis istorikosi mefis daxasiaTebisas. misi sityvebiT, rogorc aleqsandre makedoneli aRemateboda yvelas saero saqmeSi (`da raoden sawuToTa da £orcielTa Sina igi misTa
sworTa da moJameTa yovelTa umaRles da uzeSTaes iyo~), ise daviTi
(`axali aleqsandre~) aRemateboda mas (aleqsandres) saRmrTo saqmeSi
(`egeoden ese saRmrToTa da qristes-mcnebaTa Sina £orcielTave Tana
misTa pirvel[sa] hmatda~): `rameTu ara sca Zili TualTa, arca ruli
wamTa, arca gansueneba¡ £orcTa T¢sTa; ara midrka gemovnebaTa mimarT,
arca nebisa £orcTa¡sa, ara saWmel-sasumelTa, arca simRera-siRodaTa
da ra¡TurTiT araraTa eSmakeulTa da £orcielTa, SemkrvelTa gonebisaTa da dasulebad da udebebad damzidvelTa nebisaTa, garna saRmrToTa da sasulieroTa yovelTa~.7 mematiane arc Tvlis saWirod mogviTxros, Tu ra TavdadebiT loculobda da marxulobda mefe: `kualad
locvisa da marxvisaT¢s radRa sa£mar ars Tquma¡, romlisa [m]aqmar igi
oden iyo~.8
daviTis istorikosi wers, rom mefe ufals `sruliTa guliTa
msaxurebda da maT iqmoda, romelni nebisad RmrTisad daamtkicnis da
iqve, gv. 99.
iqve, gv. 134.
3
iqve, gv. 139.
4
Michael Attaleiates, The History, gv. 406-417.
5
Theodosios the Deacon, The Capture of Crete, gv. 129.
6
Byzantine Monastic Foundation Documents, t. 1, gv. 251.
7
cxoreba¡ mefeT-mefisa daviTisi, gv. 321. n. urbneli spartanuls uwodebs daviTis
cxovrebis wess (urbneli, mefe daviT aRmaSenebeli, gv. 16).
8
cxoreba¡ mefeT-mefisa daviTisi, gv. 336.
1
2
161
saTno-yofilad misda aRuCndis~.1 mematianis TqmiT, daviTis mier Cadenil gansacvifrebel saero saqmeebsac ki aRemateboda misi saRmrTo
saqmeni: `ese £orcielni saqmeni, warmoTqumulni friad undod da ararad, povnes, viTarca namd¢l mciredni da sasawuToni dadgromadTa maT
Tana mtkiceTa da saukunod RmerT-myofelTa misTa saqmeTa, romelTa
igi umetes amaTsa maT moqmedebda da usaswrafoes aqunda~.2 somexi istorikosi maTeos urhaeli aRmaSenebels `keTilmsaxur da wminda mefes~
uwodebs3 da aRniSnavs mis RvTismoSiSobas: `iyo mefe daviTi wminda da
saTno, yovlad Semkuli RvTis mosavobiT da keTili samarTlianobiT~.4
Tavis `galobani sinanulisanSi~, sadac daviTi ukiduresad mkacrad afasebs ganvlil cxovrebas, ambobs, rom mravali codvis miuxedavad, mas ar uRalatia uflisa da qristianuli sarwmunoebisaTvis:
`daRacaTu esreT ganvxrwnen yovelni grZnobani da yovlad-xrwnileba
viqmen, garna arave aRvixuen £elni, arca davdev sasoeba¡ Cemi RmrTisa
mimarT ucxo¡sa, arca ucxoTesli ra¡me sarwmunoeba¡ sawurTel vyav
sulisa, gareSe missa, romeli maswaves RmrTismetyuelTa SenTa~.5
nikifore fokas msgavsad, daviT IV gansakuTrebul pativs scemda da mfarvelobda Sav samRvdeloebas: `vin jerovnad warmoTqunes
pativis-pyrobani monazonTani, simdabliT SemTxuevani da mokiTxvani,
da siyuaruliT Sewynarebani maTni, T¢Toeulisa niWni da sa£marni, romliTa uzrunvel yvnis yovelTa saWiroTagan~.6 cnobilia mefis axlo
damokidebuleba Sio-mRvimis monastris berebTan,7 iseve rogorc axpatis somxuri monastris winamZRvar ioane sarkavagTan.8
iqve, gv. 312.
iqve, gv. 330-331.
3
davlianiZe, maTe urhaelis cnobebi, gv. 248-249.
4
iqve, gv. 247.
5
daviT IV, galobani sinanulisani, 22.26. amave dros, miuxedavad imisa, rom daviT aRmaSenebeli iyo morwmune qristiani, romelmac uflis rwmena upirveles ideologiur
iaraRad aqcia, miuxedavad imisa, rom mefis mematiane Zal-Rones ar iSurebs warmoadginos is keTilmorwmune qristianad, igi rCeboda pragmatul moazrovned, romelsac Tavisuflad SeeZlo eWvi Seetana qristianuli swavlebis garkveul debulebebsa Tu tradiciul gadmocemebSi. nikoloz gulaberisZem, saqarTvelos kaTalikosma XII saukunis
II naxevarSi, Semogvinaxa gadmocema daviT IV-is religiuri skepticizmis Sesaxeb, sadac
mefem eWvi Seitana sveticxovlis mniSvnelobasa da uflis kvarTis Sesaxeb arsebuli
gadmocemis raobaSi: `rameTu didi igi mefeTa Soris sanatreli daviT sityuasa yovelsa zeda ufro¡s yovelTa kacTasa msasoebeli RmrTisa¡ da m£urealed trfiali RmrTismsaxurebisa¡, garna ukue xolo amis suetisa cxovelisa mimarT mxolod gandrekilobda, reca gonebiT da esreT orgulebiT metyuelebda, viTarmed, ra¡ uwyi, Tu ra¡
ars konqsa amas Sina anu rasa Tayuanis-vcemT~ (sakiTxavi suHtisa cxovelisa¡, gv. 110).
6
cxoreba¡ mefeT-mefisa daviTisi, gv. 337.
7
ix. aRmaSeneblis 1123 wlis anderZi mRvimisadmi (qisk, IX-XIII ss., gv. 53-59).
8
qarTlis cxovrebis Zveli somxuri Targmani, gv. 255.
1
2
162
Tavisi religiurobis miuxedavad, mmarTvelobis dasawyisSive
nikifore fokam Seamcira eklesiisaTvis gankuTvnili sargo, aukrZala
eklesiebs miwis nakveTebis gadideba, akrZala masTan SeTanxmebis gareSe
episkoposebis arCeva da xeldasxma; episkoposis gardacvalebisas eparqiis Semosavals saxelmwifo moxele aRwerda da zedmetis konfiskacias axdenda.1 manve aiZula eklesiis ierarqebi mieRoT tomosi, romlis
mixedviTac sinodi imperatoris sanqciis gareSe gadawyvetilebas ver
miiRebda.2 964 wels nikiforem gamosca kanoni (XIX novela), romelic
mkacr regulaciebs uwesebda eklesias: is krZalavda eklesia-monastrebisaTvis axali miwebis boZebas, iseve rogorc axali savaneebis agebas da upiratesobas aniWebda Zvelis aRdgena-ganaxlebas.3 imperatori,
romelic Tavad iyo asketuri cxovrebis mimdevari, ver faravs gaRizianebas eklesiis momxveWeli politikis mimarT: `axla, rodesac vxedav, Tu ra xdeba monastrebsa da sxva wminda saxlebSi, me vamCnev aSkara
sens, radganac mxolod sneuleba SeiZleba vuwodo aseT sixarbes. me
ar vici rogor vuwamlo am borotebas, an rogor aRmovfxvra aseTi
sixarbe. romel wminda mamebs misdevdnen isini an vis rCevebs ugdebdnen yurs, rom aseT ukiduresobamde da ugunurebamde mividnen. mTeli
TavianTi suliereba maT miwebis, saucxoo Senobebis, uricxvi cxenis,
xaris, aqlemisa da sxva pirutyvis yoveldRiuri SeZenisaken mimarTes
da monazvnis cxovreba daamsgavses eriskacisas, aRsavses yovelgvari
amao sazrunaviT [...] rodesac vumzer maT, vinc monazvnobis aRTqma
dado da Sesabamisad Semosilma rogor aqcia sicrued Tavisi fici da
Tavisi qceviT uaryo misi Sinaarsi, ar vici Tu ratom ar unda vuwodo
ama yovels qristes abuCad asagdebad mogonili uSinaarso Teatraluri
warmodgena~.4
Semdeg nikifore Tavs esxmis maT, vinc cdilobs eklesiisaTvis
Sewiruli qonebiT saxeli moixveWos: `vin ar ityvis, rom RvTismosaoba
iqca pativmoyvareobis safarvelad, rodesac sikeTis mqmneli, amas imitom sCadis, rom sxvam dainaxos. isini ar kmayofildebian mxolod TanamedroveTa mowmobiT, aramed surT, rom momavalma Taobebmac icodnen maT saqmeTa Sesaxeb [...] es yvelasaTvis naTelia, radgan Cven ar
vxarjavT fuls JamTa svliT Selaxuli aTasobiT monastris aRsadgeJohn Skylitzes, A Synopsis of Byzantine History, gv. 262-263.
The History of Leo the Deacon, gv. 148.
3
Thomas, A Disputed Novel of Basil II, gv. 273. 988 wels es kanoni basili II-m gaauqma (iqve,
gv. 273-283).
4
Charanis, The Monastic Properties and the State in the Byzantine Empire, gv. 56.
1
2
163
nad, romlebic Svelas saWiroeben, magram gulisyuri gvaqvs mipyrobili
sakuTari axali monastrebis agebisaken. da es imitom, rom gvsiamovnebs
Cvens saxelze raime axlis dafuZneba, da imitomac, rom viswrafviT Cveni wamowyeba iyos amis aSkara mowmoba, bolomde gankerZoebiT mdgomi,
raTa gagviTqvas saxeli qveyanaze~.1
kanonma akrZala axali monastrebis daarseba, mamulebis micema yvela religiuri dawesebulebisaTvis, Tumca neba darTo fuliT
daxmarebodnen ukve arsebuls: `amitomac dReidan yvelas ekrZaleba
miwebisa da mamulebis Cuqeba monastrebisa Tu RaribTa saxlebisa da
sacxovreblebisaTvis, mitropolitebisa da episkoposebisaTvis, radganac aseT saCuqars ar moaqvs maTTvis sargebloba. amasTanave, Tuki
arsebul religiur saxlebsa da monastrebs ar gaaCniaT miwa, maT SeeZlebaT aucilebeli miwis SeZena saimperatoro mokvlevisa da nebarTvis Semdeg. Cven ar vkrZalavT senakebisa da lavrebis dafuZnebas, rac
TavisTavad saqebi saqmea, Tuki es senakebi da lavrebi ar moindomeben
gareSemo miwisa da mamulebis dauflebas~.2
imperatorma kargad icoda, rom misi kanoni ukmayofilebas gamoiwvevda gavlenian sasuliero wreebSi, magram winaswar Seguebuli iyo
aseT Sedegs: `vici, rom aseTi rekomendaciebi da kanonmdebloba bevrs
mZime naTqvamad moeCveneba da ar daeTanxmeba, magram es ar maRelvebs,
radganac pavle mociqulis msgavsad, me msurs vaamo ufals da ara
kacs~.3
aseTi mkacri zomebi ar yofila mimarTuli monastruli cxovrebis winaaRmdeg. nikifore foka Rrmad religiuri pirovneba gaxldaT,
romelsac monazvnobisken miuwevda guli. mas gansakuTrebiT uyvarda gandegilebi.4 amitomac, is ar krZalavda beruli senakebis Senebas,
Tuki maT ukan sxva interesebi ar idga. nikifores kanoni msxvili religiuri instituciebis winaaRmdeg iyo mimarTuli, romelTac mamulebis
gadideba ekrZalebodaT. samonastro cxovrebis mowesrigebis garda,
nikifore politikur da ekonomikur amocanebsac isaxavda. msxvili
monastrebi imden miwas flobdnen, rom mis damuSavebas ver audiodnen
da imperatori am viTarebis gamosworebas lamobda, ris gamoc ar krZalavda fuladi saxsrebis mimarTvas miwis ukeT damuSavebis mizniT.5
iqve, gv. 57.
iqve.
3
iqve, gv. 58.
4
leon diakvani gvidasturebs, rom nikifore Zalian afasebda monazvnebs (The History of
Leo the Deacon, gv. 99).
5
Charanis, The Monastic Properties and the State in the Byzantine Empire, gv. 58-59.
1
2
164
Tavisi didi winamorbedis msgavsad, daviT aRmaSenebelic Seuvalia eklesiis naklovanebaTa mimarT da mis reformirebas axdens. daviT
aRmaSeneblis istorikosis gadmocemiT, qarTul eklesiaSi Zalaufleba xelT epyraT „avazakebs“, romlebic mZlavrebiTa da `usjuloebiT~
gamoirCeodnen: `rameTu wmidani eklesiani, saxlni RmrTisani, quab
avazakTa qmnil iyvnes, da uRirsTa da uwesoTa mamulobiT ufro¡s,
vidre RirsebiT, daepyrnes ufro¡sni saepiskoposoni, – ara kariT mwyemsebr Sesrul[Ta], aramed avazakebr erdo¡T; da maTnive msgavsni xucesni da qorepiskoposni daedginnes, romelni, nacvalad sjulTa saRmrToTa pyrobisa, usjuloebasa awurTides maTqueSeTa. da T¢T saxliT
uflisa¡T da mRdelTagan gamovidoda usjuloeba¡ da codva¡~.1
aseTi viTareba yovlad Seuwynarebeli iyo daviT IV-isaTvis,
romelsac erTguli mokavSire esaWiroeboda muslim mowinaaRmdegesTan
ideologiur omSi. mefis saeklesio reformis Sedegad, ruis-urbnisis
krebam, didgvarovanTa winaaRmdegobis miuxedavad, gadaayena uRirsi
mRvdelmTavrebi: `uRirsad gamoCinebulni gankueTnes da gardamosTxivnes saydarTagan, daRaTu ara-advil iyo ese naTesavTa maTTa ZlierebiTa; rameTu iyvnes kacni mTavarTa da warCinebulTa Svilni, romelTa
uwesod daepyra saydrebi; da maT wil WeSmaritni da saTnoni RmrTisani
mwyemsni daadginnes~.2 krebam ganaCina, rom qorespiskoposad mxolod
mcodne (`sjulisa da saRmrToTa wignTa mecnieri~) da patiosani samRvdelo piri unda SerCeuliyo3 da amasTanave akrZala monastrebSi moZRvarTa simravle.4
arasasurvel pirTa CamoSorebis garda, mefe zrunavs eklesiis
moralur saxeze da cdilobs qcevis normebi daudginos samRvdeloebas. misi ZalisxmeviT miRebuli kanoni gmobs `simonias~ da krZalavs samRvdelo pirTa xeldasxmisaTvis qrTamis aRebas: `xolo qrTamisaT¢s da
safasisa, romelsa miiReben £elTdamsxmelni [...] moispos egeviTari-igi
eklesiisagan da aRi£ocos mRdelobisagan, makurTxevelisa T¢sisa Tana
[...] da numca miiReben [...] nu odes [...] nuca qrTamsa, nuca ZRuensa~.5 Zegcxoreba¡ mefeT-mefisa daviTisi, gv. 310.
iqve, gv. 311. amasve mogviTxrobs ruis-urbnisis krebis Zegliswera: „da pirvelad
episkoposni vinme ver-RirsebiT Semosrulni pativsa mRdelT-mTavrobisasa da uRirsni
[...] ganvkueTeniT da ucxo-vyveniT mRdelobisagan [...] da nacvalad maTda sxuani davadgineniT“ (Zegliswera¡ ruis-urbnisis krebisa¡, gv. 114-115).
3
iqve, gv. 118.
4
`didTa monasterTa Sina or-ori, xolo mcireTa Sina TiTo¡ xolo kma iyos moZRuari~ (iqve).
5
iqve, gv. 116.
1
2
165
liswera krZalavs saeklesio qonebis aradaniSnulebisamebr xmarebas1 da
gankanonebas uqadis eklesia-monastrebis ezoebSi sufraTa gamSlelebs
(„krebulTa dasxma“) da movaWreebs: `wesi igi, romelsa krebulTa dasxmad uwesen, nuRaramca kadrebul ars qmnad amieriTgan, nuca monasterTa Sina Seqmna¡ savaWroTa eris krebaTa¡~.2
Tavisi reformebiT daviTma daimorCila eklesia, romelic amieridan yovel wes-kanons samefo karidan Rebulobda: `da kualad
monasterni da saepiskoposoni da yovelni eklesiani wessa da rigsa
locvisasa da yovlisa gangebisa saeklesio¡sasa darbazis kariT miiRebdian, viTarca kanonsa ucTomelsa, yovlad Sueniersa da dawyobilsa,
keTilwesierebasa locvisa da marxvisasa~.3
rogorc vxedavT, daviT aRmaSenebelsa da nikifore fokas bevri
ram hqondaT saerTo: orive mkacri da samarTliani iyo da erTnairad
iwvevda momxreTa aRfrTovanebasa da mowinaaRmdegeTa SiSs; orives
Rrmad swamda RmerTi da asketurad cxovrobda; arcerTi ar iwynarebda
eklesiis gadacdomebs da zRudavda mas; orives erTnairad uyvarda da
pativs scemda monazvnebs; orive saxelovani mxedarTmTavari da daucxromeli molaSqre iyo; orive erTnairi ideologiiT suldgmulobda
da Semtevi qristianobis gansaxiereba iyo; orives jvarze aRbeWdili
sityvebi mflobelTa damsaxurebebze metyvelebda;4 orives sikvdilma
Seawyvetina Cafiqrebuli didi gegmebis ganxorcieleba.5
iqve, gv. 116-117.
iqve, gv. 119.
3
cxoreba¡ mefeT-mefisa daviTisi, gv. 336.
4
nikifores naqon Zelicxovlis sanawileze vkiTxulobT: `odesRac es jvari qristem
misca Zlevamosil imperators konstantines misi xsnisaTvis. axla nikifore, uflis
nebiT da misi flobiT aotebs barbarosebs~ (Morris, The Two Faces of Nikephoros Phocas, gv.
109). daviTis salaSqro jvars aweria: `RmerTo, yovlisa dambadebelo, adide Sen mier
guirgunosani daviT, afxazTa da qarTvelTa, herTa da kaxTa mefe, mze qristianobisa¡,
amin~ (sayvareliZe, mze qristianobisa, gv. 75).
5
iahia antioqielis mixedviT, `yvela darwmunebuli iyo, rom nikifore foka daipyrobda mTel sirias, diar-mudars, diar-rabiasa da diar-baqrs, radgan is aoxrebda maTi
qalaqebis Semogarensa da cecxls aZlevda maT soflebs, miyavda tyveebi da saqoneli.
anadgurebda mosavals da SimSilisTvis wiravda maT. da ar isvenebda, aramed wlidan
wlamde amas sCadioda, sanam ar danebdebodnen [...] man ramdenjerme gailaSqra arabTa
winaaRmdeg, daamarcxa da gawyvita mravali maTgani. muslimebs sastikad eSinodaT misi
da gaurbodnen. veravis warmoedgina misTvis winaaRmdegobis gaweva~ (Histoire de Yahyaibn-Sa‘ïd d’Antioche, gv. 825-826). mefis gardacvalebis win daviTis istorikosi wers: `da
eguleboda gazafxul qmna¡ didTa saqmeTa¡ da ufro¡sTa laSqrobaTa¡, vina¡Tgan aravin
iyo wina-aRmdgom; da T¢T sultani mun, sada iyo, Zrwoda SiSisagan misisa; da arcaRa
T¢sTa Zuel marTebulTa qalaqTa da queyanaTa esvida T¢sad qonebad, aramed raodenca
Sors iyvis, egreca eoceboda mZinaresa SiSi da mR¢Zaresa – sikudili~ (cxoreba¡ mefeT-mefisa daviTisi, gv. 329).
1
2
166
aq unda davasruloT am or did mmarTvels Soris saerTos Zebna:
politika arasodes yofila nikifore fokas, am pirquSi asketis Zlieri
mxare da arsebulma viTarebam mas arc misca siRrmiseuli reformebis (garda samxedrosi) gatarebis saSualeba, daviT IV-is politikurma,
saeklesio da samxedro reformebma ki saqarTvelo regionul supersaxelmwifod aqcia, romelic saukuneze metxans inarCunebda Zlierebas;
mis winaaRmdeg mowyobili SeTqmulebebis miuxedavad,1 daviT aRmaSenebeli mSvidad aResrula da samefo taxti Tavis memkvidres dautova, nikifore II foka ki SeTqmulTa msxverpli gaxda;2 orive wmindanad
Seracxes, Tumca daviTis am statusis eWvqveS dayeneba aravis ucdia,
nikifores wmindanobam ki ver hpova sayovelTao aRiareba berZnuli
eklesiis mier, rac erTxel kidev asaxavs im didebul da amave dros
tragikul beds, romelic am gamorCeul pirovnebas xvda wilad.3
damowmebuli wyaroebi da literatura
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1
`raoden-gzis yivCayTa T¢sTa ganizraxes Ralati, da ganaCinnes kacni m£neni, romelnime £rmliTa, romelnime SubiTa, sxuani isriTa; da ese ara erT da or, gina sam, aramed
mraval gzis; da araodes miuSua ‘RmerTman kuerTxi codvilTa marTalsa mas zeda’,
arca odes ‘misca igi £elTa meZiebelTa’ misTasa~ (iqve, gv. 346).
2
nikifore fokas daRupvis mizezebisaTvis ix. braldebebi mopirispire banakidan: John
Skylitzes, A Synopsis of Byzantine History, gv. 260-265.
3
j. norviCi ase afasebs mis mkvlelobas: `nikifore foka, sarkinozTa TeTri sikvdili, siriisa da kretis gmiri, wmindani da sazareli, didebuli da autaneli, ukeTes
xvedrs imsaxurebda~ (Norwich, Byzantium, gv. 210).
167
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Mamuka Tsurtsumia
David IV and Nikephoros Phokas
Summary
2021 marks the 1060th anniversary of the liberation of Crete, when one of the greatest
Byzantine general Nikephoros Phokas seized the island from the Muslims. The same
year marks 900 years since the battle of Didgori, where the greatest king of Georgia,
David IV the Builder, won his most famous victory. The present paper is dedicated to
these two historical figures, more precisely, it aims to draw parallels and find common
features between them.
There is evidence indicating that Nikephoros Phokas had personal connections
with Georgians, who participated in his wars against the Muslims. Nikephoros must
have been the emperor who presented David III of Tao’s “upper lands”, thus ending
the old dispute between the empire and the Tao kingdom, described by Constantine
Porphyrogenitus, by splitting along the Aras line and ceding northern Basian to the
Georgians. Nikephoros Phokas was well acquainted with all three Georgian monks
living on Mount Athos – John, Euthymios and Tornikios.
172
It would not be a mistake to assume that David the Builder had access to the
history of the Phokas family and other writings about Nikephoros Phokas. Moreover,
David’s chronicler must have read the poem by Theodosius the Deacon about the conquest of Crete by Nikephoros Phokas, as evidenced by a semantically identical passage
in both works.
It can be argued that David IV used the rich military-theoretical legacy of Nikephoros Phokas since he effectively used a detailed and practical Byzantine manual –
De velitatione bellica, which was based on the emperor’s records and commissioned by
Nikephoros himself. The Georgian king took these tactics to new heights and expanded
them creatively.
As it is shown in the paper, Nikephoros Phokas and David the Builder had much
in common: they were both strict and just and equally aroused admiration from their
supporters and fear from opponents; aroused equally the admiration of their supporters
and the fear of opponents; both of these monarchs deeply believed in God and lived
ascetically; neither tolerated the transgressions of their Church and restrained them;
they both equally loved and respected the monks; both were famous generals and tireless campaigners; both were inspired by the same ideology and were the epitomes of
warrior Christianity.
173
eTnologia _ ETHNOLOGY
lavrenti janiaSvili, naTia jalabaZe
tradiciis cneba qarTul kulturul konteqstSi
XXI saukunis qarTul sazogadoebaSi eTnikuri tradiciebis mimarT araerTgvarovani damokidebuleba Camoyalibda. sazogadoebis erT nawils
miaCnia, rom am tradiciebis umetesobam dro moWama da progresisa da
ganviTarebis muxruWad iqca, sxvebs ki qarTvelTa TviTdamkvidrebisa da eTnikuri vinaobis SenarCunebis mTavar iaraRad swored tradiciuli Rirebulebebi miaCnia. savaraudod, am urTierTsawinaaRmdego
Sexedulebebs safuZvlad progressa da qarTveli eTnosis ganviTarebis perspeqtivaze gansxvavebuli warmodgenebi udevs, rasac garkveuli
winapirobebi gaaCnia.
eTnokulturuli tradiciebi, a. robaqiZis gansazRvrebiT, warmoadgens eTnosis (tomis, xalxis, eris) Seqmna-ganviTarebis procesSi istoriulad Camoyalibebul, Taobidan TaobaSi gardamaval da erToblivad aRiarebul princips, romelic safuZvlad edeba adamianTa
Soris mravalmxriv urTierTobaTa normebs cxovrebis yvela sferoSi.
tradicia, imave dros, aris rogorc eTnogenezis wyaro, ise eTnikuri
TviTSegnebis ganmtkicebis erT-erTi mniSvnelovani piroba.1 amitom,
gasakviri araa, rom tradiciis dinamikis kvleva eTnologiis umTavres
amocanad iTvleba da mas didi yuradReba eTmoba, rogorc qarTvel,
ise ucxoel mkvlevarTa naSromebSi.
bolo xanebSi aqtualuri gaxda ara marto ama Tu im tradiciis
warmoSoba-ganviTarebisa da funqcionirebis, aramed srulad an TiTqmis
gamqrali tradiciebis aRorZinebis, anu revitalizaciis, kvleva. gansakuTrebiT aRsaniSnavia tradiciul samarTalTan dakavSirebuli naSromebi, romelic am movlenis arsis gagebis da misi zemoxsenebul procesebTan mimarTebiT Seswavlis axlebur cdas warmoadgens. zogi mecnieri (f. benda-bekmani, q. benda-bekmani, b. Terneri da sxv.) paradoqsad
1
robaqiZe, tradicia, gv. 3.
174
Tvlis globalizaciisa da samarTlis transnacionalizaciis pirobebSi
tradiciuli samarTlis uwyvet arsebobas, an mis revitalizacias. isini
amis mizezad mTeli rigi praqtikuli da socio-politikuri faqtorebis garda, tradiciis, rogorc identobis erT-erTi markeris funqcias
miiCneven.1 amasTan, simptomaturia, rom garkveul viTarebaSi SesaZlebelia aRorZindes kulturis iseTi elementic, Tundac, e. w. mavne
tradicia, romelic manamde negatiur prizmaSi ganixileboda.
termini t r a d i c i a , Seesatyviseba qarTul w e s s , C v e u l e b a s . Cveni dakvirvebiT, saqarTveloSi XX saukunis dasawyisamde es
termini qarTvelTa leqsikonSi ar gvxvdeba; savaraudod, igi rusulidan unda Semosuliyo, rogorc Cveulebis aRmniSvneli ucxouri sityva;
Cans, is rusul enaSic mogvianebiT damkvidrda, radgan gasuli saukunis 50-ian wlebSic ki, gansakuTrebiT ucxouridan Targmnil literaturaSi, tradiciis nacvlad xmarobdnen – о б ы ч а й , с т а р ы й
о б ы ч а й (Cveuleba). qarTul werilobiT teqstebSi da sasaubro, Tu
oficialur enaSi tradiciis Sesatyvisad gamoiyeneboda terminebi:
w e s - C v e u l e b a , w e s i an ubralod C v e u l e b a . sulxan-saba
orbelianis ganmartebiT `wesi uwodian Cveulebasa ganmtkicebulsa
da mdgomaresa~.2 n. xizanaSvilis azriT: `[...] Cveuleba wminda kanonia,
dauwereli gonebaa, romelic inaxavs xalxis Tvisebebs~. igi xalxis
vinaobis gamomxatvelia, xolo Cveulebis samudamod gaqrobas Tan miaqvs `niSani Cveni vinaobisa~.3 qarTuli saliteraturo enis akademiur
leqsikonSi tradicia ganmartebulia, rogorc `istoriulad Camoyalibebuli, Taobidan Taobaze gadacemuli wes-Cveulebebi, yofaqcevis
normebi, Sexedulebebi da sxv~.4 faqtobrivad, terminebi C v e u l e b a ,
w e s - C v e u l e b a da t r a d i c i a erTidaimave Sinaarsis gamomxatvelia da maT Soris gammijvneli mkafio zRvari ver gaivleba, Tumca,
sabWoTa periodSi, garkveuli ideologiur-politikuri mosazrebiT,
cdilobdnen mecnierulad daesabuTebinaT am cnebaTa Soris gansxvaveba.
saqarTvelos ruseTis daqvemdebarebaSi yofnis mTel periods
(ruseTis imperia, ssr kavSiri), Tan sdevda erovnuli Cveulebis, rogorc identobis erT-erTi ganmsazRvreli niSnis winaaRmdeg mimarTul
RonisZiebaTa mTeli seria. pirvel rigSi, es iyo qarTuli samarTlis
1
2
3
4
Bayer, Revitalization, invention, gv.141-171; Benda-Beckman (et al), Vitality and revitalization.
sulxan saba orbeliani, leqsikoni, gv. 374.
xizanaSvili, eTnografiuli werilebi, gv. 2-4.
qarTuli leqsikoni, eleqtronuli versia.
175
da qarTuli eklesiis winaaRmdeg gatarebuli reformebi, sasamarTlo
sistemis unifikacia da rusuli wes-kanonebis damkvidreba, qarTuli
eklesiis rusul yaidaze gardaqmna, aseve saganmanaTleblo sistemis
transformacia da a. S. imavdroulad, qarTuli sulierebis gadarCenisTvis mebrZoli inteligencia cdilobda, erTi mxriv, ganemtkicebina
Cveulebebi, rac erovnuli cnobierebis SenarCunebasa da konsolidacias Seuwyobda xels, meore mxriv ki, uari eTqva dromoWmul da saziano tradicebze.
ilia WavWavaZe Tavis SemoqmedebaSi gansakuTrebiT amaxvilebda
yuradRebas qarTuli TviTidentobisa da erovnul CveulebaTa urTierTmimarTebaze; igi Cvens Cveulebas xalxisgan mama-papiT aRiarebul
simarTles uwodebda.1 XIX saukunis bolo meoTxedisaTvis misi TaosnobiT daiwyo xalxuri wes-Cveulebebisa da eTnografiuli yofis amsaxveli sxvadasxva masalebis Sekreba. ilia xazs usvamda erovnuli kulturuli memkvidreobis gadarCenis mniSvnelobas da yvelas, specialistsa da araspecialists, mouwodebda saTanado monacemTa fiqsaciisaken.
es iyo erTgvari kampania, romelic qarTuli erovnuli ideologiisa da
wes-Cveulebebis mospobis rusifikatoruli politikis winaaRmdeg iyo
mimarTuli. aSkara iyo, rom eTnikuri tradicia ganamtkicebda da ayalibebda eris iersaxes. tradiciis dakargvas ki misi Semqmnel-matarebeli xalxis mospoba mohyveboda, ris Semdegac, maT nafuZarze ucxoTa
damkvidrebis xelsayreli pirobebi iqmneboda.2
xsenebulis miuxedavad, isic cxadi iyo, rom garkveuli tradiciebi xels uSlida sazogadoebis ganviTarebas da saWiro iyo maTze uaris
Tqma. rogorc n. xizanaSvili werda, saWiro iyo mxolod iseTi Cveulebebis dacva, romelic `xalxis vinaobis gamomxatvelia da amasTanave
zneobiTs kanons ar ewinaaRmdegeba~.3 qarTuli sazogadoebis progresulma nawilma XIX saukunis meore naxevarSi e. w. mavne wes-Cveulebebs
brZola gamoucxada.4 qarTuli inteligencia (s. mesxi, p. umikaSvili,
a. yazbegi da sxv.) im wes-Cveulebebis winaaRmdeg ibrZoda, romelic
ekonomikur tvirTs umZimebda mosaxleobas (xalxmravali qelexebi,
`qvrivis daZaxeba~ da a. S.).5 gansxvavebul xasiaTs atarebda `kavkasiaSi
marTlmadidebel-qristianuli sarwmunoebis aRmdgeneli sazogadoe1
2
3
4
5
WavWavaZe, Txzulebani, gv.94.
kekelia, erovnuli tradiciebis, gv. 7.
xizanaSvili, eTnografiuli werilebi, gv. 3.
Ciqovani, mavne tradiciebis, gv. 34-71.
iToniSvili, qarTvel mTielTa saojaxo, gv. 74-76.
176
bis~ saqmianoba, romelic mavne tradiciebTan brZolis mizniT eklesiaSi garkveuli Zveli wesebis aRmofxvras da e. w. warmarTuli elementebis ganadgurebas cdilobda; e. w. `blaRoCinebi~ awyobdnen revizia-mogzaurobebs sxvadasxva adgilebSi, eweodnen propagandas, rasac
xSirad sdevda jvar-xatebis rbeva da urCi xatis msaxurebis winaaRmdeg
administraciuli zomebis miReba.1 gasakviri araa, rom qristianobis
ganwmendis lozungiT mimdinare saqmianoba eTnikur diskriminaciad
aRiqmeboda da xSirad adgilobrivi mosaxleobis ukmayofilebis mizezi
xdeboda.
tradiciebis mimarT araerTgvarovani damokidebuleba saqarTvelos gasabWoebis Semdegac SenarCunda. ssrk-s Seqmnis pirvelive
wlebidan sabWoTa kanonmdeblobam marqsistul-leninur msoflmxedvelobasTan Seusabamo yvela CveulebiTi norma anaqronizmad gamoacxada, radgan miaCnda, rom is Seurigeblad ewinaaRmdegeboda socialistur urTierTobebs, komunisturi moralis normebs da materialur
zarals ayenebda sazogadoebas. Zveli Cveulebebi `mavne gadmonaSTad~
Seracxes da gadawyvites, rom isini Zirfesvianad unda aRmofxvriliyo.
saqarTvelos ssr 1928 w. sisxlis samarTlis kodeqss erTvoda Svidmuxliani debuleba – `im danaSaulTa Sesaxeb, rac sagvareulo yofa-cxovrebis nimuSs warmoadgenda~.2 komunisturi sazogadoebisaTvis sruliad miuRebelad gamocxadda Zveli qarTuli sazogadoebrivi
yofierebisaTvis damaxasiaTebeli wes-Cveulebebi da zneobrivi normebi, romlebic Seesatyviseboda feodalur sazogadoebriv formacias da
SeusabamobaSi iyo socialistur wyobasaTan.3
xsenebul RonisZiebebs garkveulwilad emsgavseba mavne wes-CveulebebTan da tradiciebTan brZolis kampania XX saukunis 70-iani wlebis
meore naxevarSi. 1975 wels saqarTvelos kp centralurma komitetma
miiRo dadgenileba mavne wes-CveulebebTan da tradiciebTan brZolis
gaaqtiurebis Sesaxeb. dadgenilebis cxovrebaSi gatarebisaTvis ideologiuri safuZvlis Sesamzadeblad gadawyda am saqmianobaSi mecnierTa Cabma. gasuli saukunis 70-80-ian wlebSi gamovida mravali naSromi,
romlebic swored mavne tradiciebis gansazRvrasa da maTi aRmofxvris
gzebs exeboda.4
Ciqovani, mavne tradiciebis, gv. 84.
kekelia, erovnuli tradiciebis, gv. 11.
3
furcxvaniZe, adamianis pativisa da Rirsebis, gv. 35.
4
soxaZe, wes-Cveulebebis avkargianobis kriteriumebisaTvis; nadareiSvili, xecuriani, zogi mavne Cveulebis Sesaxeb; Ciqovani, mavne tradiciebis; axvlediani, tradiciebis problema, da a. S.
1
2
177
mecnierebs unda ganesazRvraT, pirvel rigSi, tradiciebis avkargianoba. am mimarTebiT mTavar kriteriumad gamocxadda tradiciebis
mimarTeba progresTan. imdroindeli SefasebiT: `arsebobs dadebiTi
tradiciebic da uaryofiTi tradiciebic. erTi sazogadoebis winsvlas, progress emsaxureba, meore ki, rogorc koSmari, mZime tvirTad
awevs Tanamedrove adamianis cxovrebas~.1 aTeistur sazogadoebaSi,
mmarTvelma partiam mavne tradiciebad, pirvel rigSi, religiuri xasiaTis Cveulebebi Seracxa. mravlad gvxvdeba cnobebi imis Sesaxeb, Tu
rogor atarebdnen sxvadasxva RonisZiebas partiuli funqcionerebi
religiuri tradiciebis aRmosafxvrelad. farTod iyo gavrcelebuli aRdgomis uqme dRisaTvis `SabaTobebis~ damTxveva, komkavSirelebsa
da kompartiis wevrebs ekrZalebodaT eklesiaSi Sesvla da religiur
ritualebze daswreba, ewyoboda specialuri reidebi aseTi pirebis gamosavlenad. imdroindel studentebs kargad axsovT, Tu rogor ukrZalavdnen gulze naTlobis jvris tarebas, da sxv. saintereso detals
ixsenebs qvemo qarTlSi mcxovrebi svani ekomigranti: `sagarejoSi
svanebma erT adgilas jvari gaakeTes. maSin mZRolad vmuSaobdi. raikomis mdivanma wamiyvana da mibrZana – es jvari amoaZvre da wamoiReo.
me amas rogor gavakeTebdi, vuTxari – ager, Tqveni manqana da rac
gindaT is qeniT-Tqo – da wamovedi. ori dRis mere damibrunes manqana.
jvris amoRebas imiT amarTlebdnen, rom TiTqosda mZRolebi im adgilas manqanebs aCereben da Rvinos svameno~.2
oficialur dokumentebSi, romlebic exeba ssrk-Si erovnul kulturebTan dakavSirebul problemebs, terminebi Cveuleba da tradicia
gamoiyeneboda, rogorc gansxvavebuli cnebebi (magaliTad – 1975 wlis
25 noembris rezolucia `mavne Cveulebebisa da tradiciebis winaaRmdeg brZolis gaZlierebis Sesaxeb~). mecnierTa winaSe dadga sakiTxi
momxdariyo am terminTa definiciuri gamijvna.
gamoiTqva ramdenime mosazreba, rom am cnebebs Soris gansxvaveba
pirvel rigSi maTi moqmedebis sferoebSi unda gveZebna. tradiciis moqmedebis sfero Cveulebisagan gansxvavebiT ufro farTo unda yofiliyo – tradicia mTel sazogadoebas exeba, Cveuleba ki ojaxsa da yofas.3
ganasxvavebdnen maTi damkvidrebisTvis saWiro dros – CveulebisTvis
ufro dids, tradiciisTvis ki ufro mcire periods; miiCnevdnen, rom
1
2
3
axvlediani, tradiciebis problema, gv. 3.
janiaSvili, savele masala.
kekelia, erovnuli tradiciebis, gv. 7.
178
tradicias ufro internacionaluri xasiaTi gaaCnda, vidre Cveulebebs, amitom sxadasxva xalxis tradiciebs ufro meti saerTo hqonda,
vidre maT Cveulebebs. Cveulebebi tradiciebTan SedarebiT ufro Zveli iyo. konservatuli bunebidan gamomdinare, Cveulebebis transformacia ufro Zneli iyo, vidre tradiciisa, da a. S. Tumca isic unda
aRiniSnos, rom zogierTi avtori Cveulebasa da tradicias erTmaneTisagan ar mijnavda.1 aSkaraa, rom komunisturi eTosiT gamsWvaluli
yvela es argumenti, ayalibebda safuZvels ideisaTvis, rom Cveuleba
konservatulia da moZvelebuli, tradicia ki advilad ganicdis adaptacias da ufro metad sazogadoebrivi xasiaTi gaaCnia; rom ar SeiZleba iyos axali Cveulebebi, magram SesaZlebelia axali tradiciebis
Seqmna; da realuradac, rodesac gamocxadda brZola Zveli Cveulebebis winaaRmdeg, paralelurad iqmneboda da inergeboda axali tradiciebi (magaliTad, axali dResaswaulebi – SoTaoba, Tbilisoba, vaJaoba
da a. S.); erovnuli dResaswaulis Seqmnis ideiT SefuTuli da qarTuli
tradiciebis formirebis codnaze damyarebuli es qmedebebi sinamdvileSi Cveulebebis winaaRmdeg mimarTuli politikis nawili iyo, raTa
pirvel etapze religiuri dResaswaulebi saeroTi CaenacvlebinaT.
saboloo mizans ki aTeisturi sazogadebis formireba da `homo sovietikusis~ ideologiis gamarjveba warmoadgenda.
xsenebulis miuxedavad, Zveli, CveulebiTi normebi komunistur
epoqaSic mniSvnelovan rols asrulebdnen socialur urTierTobebsa
da yoveldRiur yofaSi, gansazRvravdnen pirovnebis ufleba-movaleobas sakuTari sociumis mimarT. Zveli tradiciiT, sazogadoeba zogierT
qmedebas danaSaulad da sasjelis Rirsad miiCnevda, zogi gakicxvis an
dacinvis sagani xdeboda, sxva ki – piriqiT, sayovelTao mowonebasa da
qebas imsaxurebda. miuxedavad imisa, rom, CveulebiTi samarTlis institutis damsjeli meqanizmebi im epoqaSi SezRuduli iyo, sazogadoebis
ZiriTadi nawilis damokidebuleba tradiciuli normebis damrRvevTa
mimarT mainc negatiuri rCeboda.
komunisturma mTavrobam ver SesZlo SedarebiT progresuli genderuli Tanasworobis principis damyareba da verc am sferoSi arsebuli tradiciebis aRmofxvra. 1926 w. gamoqveynda saqorwino, saojaxo
da sameurveo kanonTa axali proeqti, romelic axal ideologias safuZvels umyarebda. kerZod, iurdiuli Zala moespo saeklesio qorwinebas da mis nacvlad daaweses samoqalaqo qorwineba. gaamartives
1
iqve, gv. 8.
179
muRleTa ganqorwinebis wesi (sakmarisi iyo am survilis mmaCis biuroSi
dafiqsireba), daaregulires meuRleTa qonebrivi mdgomareoba da a. S.1
es kanonebi momdevno wlebSi drois moTxovnebis Sesabamisad icvleboda, Tumca xalxur yofaSi bolo xanebamde efeqturad funqcionirebda
ara formaluri, aramed CveulebiTi samarTlis normebi; Tundac, sufrasTan qalisa da mamakacis cal-calke jdomis Zveli wesi. a. l. niJaraZe svanur sadResaswaulo sufras ase aRwers: `svanebSi samxiarulo
sufrebi, Cveulebriv, xsnilisa da mTvaris momatebis periodSi iSleboda. samisod gamoiyeneboda svanuri saxlis meore sarTuli ‘darbaz’,
SemdgomSi axali sacxovrebeli saxlis didi oTaxi – palati. qvemo
qarTlis svanebi sufras e. w. sefaSi Slian. mcire samxiarulo sufris
dros am mizniT iyeneben sacxovrebeli saxlis did oTaxs. svanur sufraze mamakacebisa da qalebis jdomis wesi gansazRvruli iyo. mamakacebi
erTad sxdebodnen, qalebi ki erTad~.2 unda aRiniSnos isic, rom ritualur sufrasTan sxdomis amgvari wesi dResac farTodaa gavrcelebuli
saqarTvelos sxvadasxva kuTxis soflebSi.
tradiciuli sociumisTvis damaxasiaTebeli normatiuli urTierTobebidan, bunebrivia, gamonaklisi yovelTvis arsebobda. iSviaTi
saojaxo davebis erT-erT magaliTad m. gegeSiZes motanili aqvs zemo
svaneTSi dafiqsirebuli saintereso SemTxveva, rodesac momCivani mamakaci iTxovda oficialurad ganqorwinebas. wlebis ganmavlobaSi igi
samegreloSi muSaobda, sadac meore ojaxsac moekida. naTesavebs ucdiaT misi pirveli ojaxis SenarCuneba (svan meuRlesTan) da werilobiTi
xelSekrulebiT piroba CamourTmeviaT, rom Zvel ojaxs ar daangrevda.
radganac am pirovnebam ver SesZlo pirobis Sesruleba, sasamarTlom
misi saqme ganixila da ganqorwinebiT daakmayofila.3 Tavad is faqti,
rom mkvlevarma genderul Tanasworobaze agebuli sazogadoebisaTvis
metad Cveulebrivi movlena (ganqorwineba), naSromSi Seitana, cxadyofs, rom msgavsi precedenti am sociumSi iSviaTi iyo. m. gegeSiZis
monacemebiT 1964-1979 ww. zemo svaneTSi arc erTi saqme ar moinaxa,
romelic ojaxur gayrasa Tu sxva saxis ojaxur areulobas exeboda.
saxalxo sasamarTlos Tavmjdomarem ki mas daudastura, rom am saxis
saqmeebi ar aRwevdnen saxelmwifo sasamarTlomde, radgan mogvareTa
ufrosi da Wkviani kacebis Careva da maT mier miRebuli gadawyvetileba miiCneoda ukanasknel sanqciad. mecnieri xazgasmiT aRniSnavs, rom
1
2
3
varZieli, saqorwino, saojaxo da sameurveo, gv. 4-5.
niJaraZe, qvemo qarTlis svanebis, gv. 27.
gegeSiZe, saqarTvelos mTis zonis mosaxleobis, gv. 117.
180
sasamarTlos Tavmjdomare oficialurad acxadebda kmayofilebas arsebuli mdgomareobis gamo, radgan amgvari gziT gamotanili ganaCeni
yovelTvis samarTliani iyo. tradiciuli urTierTobebi mtkiced iyo
SenarCunebuli naTesaur gaerTianebebSi. erTi gvaris wevrebi miiCnevdnen, rom maT saerTo Wiri da lxini hqondaT; gardacvlils glovobda
ara marto gardacvlilis ojaxi, aramed maTi yvela mogvare. im faqts,
rom gasuli saukunis 60-ian wlebSi Sinaojaxuri sakiTxebis mogvarebis Taobaze svaneTis sasamarTloebSi umniSvnelo odenobis saqme iyo
ganxiluli, m. gegeSiZe ojaxisa da mogvareTa moraluri erTianobis
argumentad miiCnevs.1
SeiZleba iTqvas, rom social-kulturuli da fsiqologiuri
faqtorebis gavleniT, ara marto saqarTvelos mTaSi, aramed sxva regionebSic, adamianebi, ZiriTadad erTguli darCnen im Zveli Cveulebebisa (ufrosis pativiscema, stumarTmoyvareoba, sityvis kacoba,
saojaxo urTierTobebi, qonebis gayofis wesi, egzogamia, genderuli
urTierTobebi da a. S.), rac yoveldRiur yofaSi dRemde vlindeba.
savele-eTnografiuli masalis mixedviT, sabWoTa periodSi, saqarTveloSi CveulebiTi samarTlis mixedviT ara marto samoqalaqo saqmeebi wydeboda, aramed mTaSi Zlieri iyo tradiciis zegavlena sisxlis
samarTlis saqmeebzec. konkretuli magaliTebis moSveliebiT respondentebi gadmogvcemen, rom svanur TemSi yvela sakiTxis regulireba
adre adaTebiT xdeboda da dResac xSirad asea. amgvar mdgomareobas
adasturebs samecniero literaturac.
postsabWoTa periodSi erovnuli tradiciis, rogorc identobis erT-erTi markeris moqmedeba ufro metad SeuzRudavi gaxda da
gansxvavebuli datvirTva SeiZina. gansakuTrebiT ki im SemTxvevaSi,
rodesac eTnikuri kulturis an misi elementebis arseboba safrTxis
winaSe dgeboda. praqtikam aCvena, rom tradiciuli da aratradiciuli kulturis elementTa dapirispirebam SesaZloa ukve miviwyebuli
tradiciis aRorZineba gamoiwvios. magaliTad, gasuli saukunis miwuruls, afxazeTis omis Sedegad devnili svanebis nawili mama-papeul
soflebs daubrunda. bevrma maTganma winaparTa kuTvnili miwebi daibruna da damoukidebeli cxovreba daiwyo. devnilTa Soris iyo mcire
nawili, romlebis iehovas mowmeTa mimdevrebi iyvnen. isini am `swavlebis~ svaneTSi gavrcelebas cdilobdnen. maTma, xSir SemTxvevaSi, agresiulma damokidebulebam tradiciuli qarTuli faseulobebisadmi,
1
iqve, gv. 115-116.
181
suli Caudga eceris TemSi ukve miviwyebuli xalxuri dReobis saTemo
locvis `lalxora miSladeRis~ aRdgenas. seqtantebma ver gaarRvies
religiuri tradiciiT nasazrdoebi tradiciuli cxovrebis wesi, romlis xelyofac, safrTxes uqmnida mTel mxares.1 am SemTxvevaSi religiuri dResaswaulis aRdgena, tradiciis revitalizaciis magaliTia. es
procesi gamowveulia tradiciuli sazogadoebis SiSiT aratradiciuli ideologiis danergvis da tradiciuli Rirebulebebis dakargvis
gamo, rac jgufis eTnikur identobas uqmnis safrTxes.
Zveli CveulebiTi normebis aRorZinebas xeli Seuwyo krizisulma
viTarebam gasuli saukunis 90-ian wlebSi, rodesac saxelmwifo institutebi SedarebiT uZluri iyvnen ganexorcielebinaT efeqturi mmarTveloba. qvemo qarTlSi Casaxlebuli svanebi stabiluri viTarebis SenarCunebis mizniT tradiciul yrilobas (lalxor) iwvevdnen da xatze
ificebdnen, rom ar dauSvebdnen tradiciuli normebidan gadaxvevas da
danaSauls TavianT sofelSi. savele masalis Tanaxmad, qvemo qarTlSi
Casaxlebul svanTa soflebSi e. w. Svidkaca Camoayalibes: `uxucesTa
sabWo gvqonda, romelic Tavad Cven, sazogadoebam SevqmeniT. am Svidkacas ekisreboda sofelSi wesrigis dacvaze pasuxismgebloba, saorganizacio sakiTxebis gadawyveta da a. S. magaliTad, erTi axlgazrda
kaci Secda, niRabi gaikeTa da gaZarcvis mizniT Tavs daesxa Tavissave
naTesav qals. diasaxlisma Seicno Tavdamsxmeli, ar Seepua momxdurs
da cecxlis saCxreki, astami, Cascxo saxeSi. axalgazrda kacma gaqceviT uSvela Tavs. yvirilze mezoblebi mocvivdnen da yaCaRs daedevnen,
Seipyres igi da gaTokes. meore dRes uxucesTa sabWo Seikriba da damnaSave mis ojaxTan erTad soflidan gaaZeva~. Cveni meore mTxrobeli, romelic warmoSobiT balszemo svaneTidanaa (latalis Temidan)
gviambobs – `90-ian wlebSi areuloba rom iyo, bevri ubedureba moxda
latalSi. axalgazrdebma iaraRi aiRes, xSiri iyo mkvlelobebi da qurdobebi. latalSi 7 mkvleloba moxda. axla warmoidgine, latalSi 18
gvaria da yvela erTmaneTs gadaemtera~. sazogadoeba TviTganadgurebis winaSe dadga da iZulebuli gaxda xsnis gza moeZebna. `mTeli latalis warmomadgenlebi SevikribeT, visac sityva gveTqmoda da mTeli
Temi davaficeT. mosisxle gvarebi SevarigeT. qurdobisa da yaCaRobis problemac movagvareT da axla dolarebi rom dayaro quCaSi, iqve
dagxvdeba, xels aravin axlebs. yovelwliurad 5 oqtombers vikribebiT
da latalobas (latalis Temis dResaswauls – l. j.) aRvniSnavT. da1
gujejiani, qarTvel mTielTa, gv. 128-130.
182
naSaulebaTa aRmosafxvrelad 24 kaciani komisia SevqmeniT, romelic
dResawaulis wina dRes ikribeba da saqmeebs arCevs. Zveli meTodic
gamoviyeneT: Temis nebismieri wevri, vinc ki danaSauls Seeswreba, unda
ecados damnaSavis SeCerebas. Tu danaSauli mainc moxda, maSin igi valdebulia, Cvens komisias Seatyobinos. CaSvebis instituti SemoviReT,
ra!~.1 analogiisaTvis movitanT erT istoriul sabuTs, romlis msgavsi mravladaa daculi istoriul wyaroebSi. XV saukunis `saerTo da
saerTpiro~ dokumentSi `dawerili saerTo da saerTpiro erTobilisa
kalisa £evisa kalis mTisa saqmisaTvis~ naTqvamia, rom rac ki kalis TemSi danaSauli moxdeboda, pasuxs erTobil kalis xevi gascemda.2
zemoT aRniSnuli urTierTobebi sakmaod Zvel istoriul tradiciebs emyareba da TvalnaTliv gviCvenebs, rom xSirad saTanado viTarebaSi sociumi ixsenebs da praqtikuladac aRadgens ukve daviwyebul
Zvel instituts. saerTod, SeiZleba iTqvas, rom saqarTvelos mTaSi
CveulebiTi normebis konservacia ZiriTadad ganpirobebuli iyo aq
saxelmwifo institutebis moqmedebis SezRuduli SesaZleblobebiT.
rogorc Cans, am garemoebas emyareba mcdari Sexeduleba, rom Tanamedrove yofaSi damkvidrebuli tradiciebi mxolod mTis mosaxleobas
ukavSirdeba. zogierTi avtori tradiciuli qarTuli sufris warmoSobasac aRmosavleT saqarTvelos mTas ukavSirebs. g. TevzaZe wers:
„dRevandeli qarTuli sufris warmoSobis Sesaxeb, saqarTvelos axal
istorias unda mivmarToT: me-19 saukunis bolos da me-20 saukunis dasawyisSi gaZlierda migracia aRmosavleTis mTianeTidan qarTlSi: zogjer es migracia nebayoflobiTi iyo, zogjer iZulebiTi. Camosul xalxs
Tavisi wesCveulebebi Camohqonda, romlebsac warmatebiT inarCunebda
kompaqturad dasaxlebul adgilebSi. wina saukunis 80-ian wlebSic ki,
axalcixe, axalqalaqi, erTawmindas garSemo soflebSi SexvdebodiT xevsurebis da moxeveebis Camotanil, sul odnav gadasxvaferebul dReobis sufrebs, qali TamadebiT qalebis sufraze da orive, kacebis da qalebis sufraze smis da sadRegrZeloebis mkacrad gansazRvruli wesiT.
rogorc Cans, mTidan Camotanilma dReobis sufram, qarTlis mosaxleebSi naxevrad sekularizacia ganicada, SeiTvisa Tamadis da smaSi
Sejibrebis wesebi (am ukanasknels aRmosavleT saqarTvelos mTianeTis
1
vardebis revoluciis Semdeg korufciis aRmosafxvrelad da e. w. kriminaluri cnobierebis Secvlis mizniT, saqarTveloSi SemoiRes kanoni, romelic eWvmitanils sasjels umsubuqebs, Tu igi iTanamSromlebs gamoZiebasTan da daasmens danaSaulSi monawile sxva pirebs. amas xalxSi `CaSvebis instituti~ uwodes.
2
ingoroyva, svaneTis saistorio Zeglebi, gv. 70.
183
dReobis sufra gamoricxavda) da Camoyalibda TiTqmis iseTad, rogorsac vicnobT. im mosazrebas, rom sityva ‘Tamada’ da misi wesi am drosaa
Semosuli qarTlSi, isic mowmobs, rom am sityvas sulxan sabas ‘sityvis
kona’ ar icnobs“.1
xsenebuli mosazreba mTlianad qarTuli eTnikuri garemosaTvis damaxasiaTebeli da saukuneebis wiaRidan momdinare wes-Cveulebis
daviwroebis (aRmosavleT saqarTvelos mTisaTvis mikuTvnebis) da mis
SedarebiT axal movlenad gamocxadebis mcdelobas warmoadgens. sasmeli, gansakuTrebiT Rvino, saqarTveloSi yvelgan RvTis Sesawirad
iTvleboda. rodesac ojaxi yurZens dakrefda da dawuravda, Rvinis
erT nawils zedaSed, Sesawir Rvinod gaamzadebda; amisaTvis sagangebod
gankuTvnil qvevrs gaavsebda da romelime wmindanis saxelze daTqvamda. am Rvinos xels veravin axlebda da mxolod xatobaSi daileoda im
wmindanis sadideblad, romlis saxelzec Rvino mzaddeboda. zedaSe
Seewireboda soflis, sagvareulos Temisa da xevis uzenaes „patronebs“
da mfarvelebs. damowmebulia zedaSeebi – saRvTo, sakalando, samaiso, saWabuko, samagiero da a. S. yurZnisa da Rvinis kultis wyalobiT
saTayvanebeli gaxda Rvinis Sesanaxi Senoba, marani da Ria WurisTavic.
es adgili wmindad iTvleboda, iq klavdnen Sesawiravs, awyobdnen qorwilsa da naTlobas.2 genderuli TvalsazrisiT mkacrad iyo reglamentirebuli Rvinis dayenebasa da movla-patronobasTan dakavSirebuli
saqmianoba. qals akrZaluli hqonda yurZnis dawurva, qvevris garecxva, Rvinis gadaReba, qvevris moxda da iqedan Rvinis amoReba. Tumca
purobaze qalebic mamakacebis msgavsad yvelgan monawileobdnen da maT
Rvinis sma ar ekrZalebodaT.
religiur weszea damyarebuli qarTuli sufris ritualuri mxarec. sufris aucilebel personaJs warmoadgens xelmZRvaneli (Tamada, tolumbaSi, Zveli formebia – puris ufali, mTavari taZrisai,
mxnis Tavi), romlis ZiriTad funqcias sadRegrZelos Tqma – dalocva
warmoadgens. x. ioselianis dakvirvebiT, svanur sufraze aucileblad
saTqmeli pirveli sami sadRegrZelo pirdapir gadmotanilia locvidan,
romelic zedaSis, ritualuri kverebisa da saklavis gulRviZlis Sewirvisas eklesiaSi iTqmeboda; garda amisa, svanurSi termin Tamadis
damkvidrebamde ixmareboda termini, romelic sityva-sityviT „damlocvels“ aRniSnavda, xolo qarTul enaSi sadRegrZelos Tqma, igive
1
2
TevzaZe, sxva istoria, gv. 92.
bardaveliZe, aguna-angura, gv. 12.
184
locva/dalocvaa. SesaZlebelia, Tavdapirvelad religiuri ritualis
Semsrulebeli, locvis mTqmeli, droTa ganmavlobaSi sufris ufrosad
da moTaved gadaiqca.1 am mosazrebis garkveul mtkicebulebad SeiZleba CaiTvalos isic, rom tradiciuli qarTuli puroba dResac mkacrad
reglamentirebulia, sadac sadRegrZeloebis rigi mkafiod Camoyalibebuli TanamimdevrobiT iTqmeba. yoveldRiur purobazec ki sasmelis ubrad (sadRegrZelos gareSe) daleva miuRebelia. aucilebelia
RvTis sadidebeli da gardacvlilebis Sesandobari sadRegrZeloebis
warmoTqma. amasTanave, dRemde sasurvel Tamadad lxinis Tu Wiris
sufraze sasuliero piri iTvleba. imavdroulad, sufris warmmarTvelebi cdilobdnen daecvaT ukve Camoyalibebuli wesebi da sadRegrZelom damwyalobeba/dalocvis formasTan msgavseba dRemde Semoinaxa. es yovelive ki qarTuli purobis (sufris) tradiciis siZveleze
miuTiTebs. xolo Zvel qarTul garemoSi termin Tamadis ararsebobiT
Zvel saqarTveloSi dRevandeli sufris analogis uaryofa igivea, rom
vamtkicoT termin tradiciis Semotanamde tradiciebi ar arsebobdao.
amrigad, daskvnis saxiT SeiZleba iTqvas, rom eTnokulturuli
tradiciebi eTnosis (tomis, xalxis, eris) Seqmna-ganviTarebis procesSi
istoriulad Camoyalibebul, Taobidan TaobaSi gardamaval da erToblivad aRiarebul princips warmoadgens, romelic safuZvlad edeba
adamianTa Soris mravalmxriv urTierTobaTa normebs cxovrebis yvela
sferoSi. termini tradicia mogvianebiT damkvidrda saqarTveloSi da
Seesatyviseba qarTul `wess, Cveulebas~. XIX saukuneSi daiwyo erTgvari
kampania, romelic qarTuli erovnuli ideologiisa da wes-Cveulebebis
(tradiciebis) mospobis rusifikatoruli politikis winaaRmdeg iyo mimarTuli; rusuli saxelmwifo institutebi mavne tradiciebTan brZolis mizeziT cdilobdnen erovnuli Cveulebebis aRmofxvras. qarTul
tradiciebTan brZola gagrZelda sabWoTa periodSic. miuxedavad amisa, Zveli CveulebiTi normebi saqarTveloSi yovelTvis mniSvnelovan
rols asrulebdnen socialur urTierTobebsa da yoveldRiur yofaSi, gansazRvravdnen pirovnebis ufleba-movaleobas sakuTari sociumis
mimarT. postsabWoTa periodSi erovnuli tradiciis, rogorc identobis erT-erTi markeris moqmedeba ufro metad SeuzRudavi gaxda da
gansxvavebuli datvirTva SeiZina. gansakuTrebiT ki im SemTxvevaSi,
rodesac eTnikuri kulturis an misi elementebis arseboba safrTxis
winaSe dgas. xSirad dapirispirეba tradiciulsa da aratradiciuls
1
ioseliani, stumarmaspinZlobis tradicia svaneTSi, gv. 95.
185
Soris iwvevs ukve daviwyebuli tradiciis aRorZinebas. saxelmwifo institutebis moqmedebis SezRuduli SesaZleblobebis gamo CveulebiTi
normebis konservaciis xarisxi ufro maRalia saqarTvelos mTaSi. rogorc Cans, swored amas emyareba arcTu argumentirebuli Sexeduleba,
rom qarTvelTa Tanamedrove yofaSi damkvidrebuli Cveulebebi (magaliTad tradiciuli sufra), mxolod mTis mosaxleobas ukavSirdeba.
damowmebuli wyaroebi da literatura
axvlediani, tradiciebis problema – axvlediani g., tradiciebis problema XVIII-XIX saukuneebis qarTveli istorikosebis naSromebSi, Tbilisi, 1984.
bardaveliZe, aguna-angura – bardaveliZe v., aguna-angura, Zm, 16, 1968,
gv. 12-14.
gegeSiZe, saqarTvelos mTis zonis mosaxleobis – gegeSiZe m., saqarTvelos mTis zonis mosaxleobis ekonomikuri da socialuri aqtivizaciis sakiTxebi, I svaneTis konkretul-sociologiuri gamokvleva,
m. gegeSiZis saerTo redaqciiT, Tbilisi, 1975.
gujejiani, qarTvel mTielTa – gujejiani r., qarTvel mTielTa mentalobis istoriidan, svaneTi, Tbilisi, 2008.
varZieli, saqorwino, saojaxo da sameurveo – varZieli i., saqorwino,
saojaxo da sameurveo kanonTa axali kodeqsis proeqti, `sabWoTa samarTali~, 1926, #1, gv. 4-7.
TevzaZe, sxva istoria – TevzaZe g., sxva istoria, Tbilisi, 2018.
iToniSvili, qarTvel mTielTa saojaxo – iToniSvili v., qarTvel
mTielTa saojaxo urTierTobis istoriidan, Tbilisi, 1960.
ingoroyva, svaneTis saistorio Zeglebi – ingoroyva p., svaneTis saistorio Zeglebi, nak. 2, Tbilisi, 1941.
ioseliani, stumarmaspinZlobis tradicia svaneTSi – ioseliani x., stumarmaspinZlobis tradicia svaneTSi, Tbilisi, 2005.
kekelia, erovnuli tradiciebis socialuri funqcia –kekelia m., erovnuli tradiciebis socialuri funqcia, Tbilisi, 1989.
nadareiSvili, zogi mavne Cveulebis Sesaxeb – nadareiSvili g., zogi
mavne Cveulebis Sesaxeb, Tbilisi, 1979.
niJaraZe, qvemo qarTlis svanebis – niJaraZe l., qvemo qarTlis svanebis
sameurneo yofa da materialuri kultura, Tbilisi, 1999.
186
sulxan saba orbeliani, leqsikoni – sulxan saba orbeliani, leqsikoni
qarTuli, II, Tbilisi, 1993.
soxaZe, wes-Cveulebebis avkargianobis – soxaZe a., wes-Cveulebebis
avkargianobis kriteriumebisaTvis, Tbilisi, 1985.
robaqiZe, tradicia – robaqiZe a., tradicia da cxovrebis wesi, Tbilisi, 1981.
furcxvaniZe, adamianis pativisa da Rirsebis – furcxvaniZe b., adamianis
pativisa da Rirsebis dacva sisxlis samarTlis kanonmdeblobaSi,
Tbilisi, 1949.
Ciqovani, mavne tradiciebis – Ciqovani v., mavne tradiciebis winaaRmdeg brZola XIX saukunis meore naxevris qarTuli periodikis mixedviT, Tbilisi,1979.
qarTuli leqsikoni – qarTuli saliteraturo enis rvatomiani akademiuri leqsikoni, arn. Ciqobavas redaqtorobiT, eleqtronuli versia,
https://www.ice.ge/liv/liv/ganmartebiti.php
n.xizanaSvili, eTnografiuli werilebi – xizanaSvili n., eTnografiuli werilebi, Tbilisi, 1940.
WavWavaZe, Txzulebani – WavWavaZe i., Txzulebani, t. VI, Tbilisi,1956.
janiaSvili, savele masala – janiaSvili l., savele masala, qvemo qarTli, 2009.
Bayer, Revitalization, invention – Bayer J., Revitalization, invention and continued
existence of the Kyrgiz Aksakal Courts: listening to pluralistic accounts of History, JLP,
53-54, 2006, pp. 141-171.
Benda-Beckman (et al.), Vtality and revitalization– Benda-Beckman F., Benda-Beckman, K., Eckert J., Pirie F., Turner B., Vitality and revitalization of tradition in
law: going back into the past or future oriented development? http://www.eth.mpg.de/
cms/en/research/d3/
187
Lavrenti Janiashvili, Natia Jalabadze
The Concept of Tradition in the Georgian Cultural Context
Summary
In recent years, some European social anthropologists have paid great attention to the
study of the dynamics of ethno-cultural traditions. Specialists have studied not only
their origin but also the conditions and causes for their disappearance or revitalization.
Ethno-cultural traditions are transient and collectively recognized principles,
historically formed from generation to generation in the process of creation and development of an ethnos (tribe, people, nation); norms of multifaceted relations between
people in all spheres of life are based on them. The term “tradition” was adopted in the
Georgian language late and corresponds to the term “customs”.
In the 19th century, a campaign began against the policy of Russification in Georgia, aimed at eradicating Georgian national ideology and customs; the entire period
of Georgia’s being under Russian rule including the period of the Soviet regime was
accompanied by various measures against national traditions and customs. First of all,
it was a series of reforms carried out against Georgian legislation, the unification of the
judicial system and establishment of Russian laws, the transformation of the Georgian
Church and the education system, etc. Russian state institutions tried to eliminate national customs under the pretext of fighting against harmful traditions.
In Soviet times, in the 1920s, as well as in the 1970s there was organized a largescale campaign against harmful customs and traditions. Traditions have been assessed
as positive and negative, by their role in social progress. There was declared a fight
against all the customs and traditions that were contrary to progress. Nevertheless, the
old customary norms in Georgia have always played an important role in social relations and everyday life, defining the rights and obligations of a person to their society.
In the post-Soviet period, the operation of the national tradition as one of the
markers of identity has become more unlimited and has acquired a different meaning.
Especially when the existence of an ethnic culture or its elements is under threat. Often,
the confrontation between the traditional and the non-traditional leads to the revival of
an already forgotten tradition. Due to the limited capacity of state institutions, the degree of preservation of customary norms has been higher in the mountains of Georgia.
It seems that this is the basis for a little reasoned opinion that the customs that have
developed in the modern life of Georgians (for example, the traditional s u p r a ) refer
only to the mountain communities.
188
fizikuri anTropologia
PHYSICAL ANTHROPOLOGY
liana biTaZe, elguja laWyepiani
travmebis sixSire da tipebi xevsureTSi: ganviTarebuli
da gviani Sua saukuneebis ganaTxari masalis mixedviT
Sesavali
travma (berZ. Trauma, Wriloba, dazianeba) organizmis dazianebaa, romelsac iwvevs garemo faqtorebis (fizikuri, qimiuri, biologiuri, meqanikuri da sxva) zemoqmedeba. is aseve SeiZleba iyos mwvave da qronikuli,
yofiTi, sawarmoo, sabrZolo da sxv. travmis gansakuTrebuli saxea
mZime gancdebTan dakavSirebuli fsiqikuri travma, romelic SeiZleba
garTuldes.1
janmrTelobis moSlas da sikvdils yvelaze xSirad meqanikuri
travma iwvevs. yvelaze xSiria sayofacxovrebo travma, romelic SemTxveviTi garemoebebis an ganzrax (cemis, mkvlelobis, TviTmkvlelobis
da sxv.) dazianebis Sedegia.
saqarTvelos statistikis erovnuli samsaxuris monacemebiT, 1994
wlidan 2020 wlis CaTvliT gardacvalebis mizezebSi pirveli adgili
ukavia sisxlis mimoqcevis sistemis avadmyofobebs, Semdeg simsivneebs,
mesame adgili ki – travmebs. zogadad, am mizezTa klasis mixedviT,
2010-2020 wlebSi gardacvlilTa raodenoba saqarTveloSi orjer
gaizarda, xolo mamakacebis xvedriTi wili qalebTan SedarebiT metia.2
ZaladobiT gamowveul travmebTan da gardacvalebebTan dakavSirebiT bolo ori wlis statistikuri monacemebi albaT ufro mZafr
suraTs aCvenebs. Zaladoba sazogadoebaSi arsebuli daZabulobis, dabali socialur-ekonomikuri ganviTarebis, arasaTanado ganaTlebis,
agresiulobis maCvenebelia.
1
2
qse, t. 10, gv. 30.
bunebrivi moZraobis statistika saqarTveloSi, 2020 wlis angariSi, cxr. 13, gv. 34.
189
travmatizmisa da masTan dakavSirebuli Sedegebis anTropologiuri analizi saqarTveloSi siRrmiseulad Seswavlili ar aris. qarTuli anTropologiuri skolis erT-erTi fuZemdeblis, akad. m. abduSeliSvilis mier Seswavlilia saqarTvelos yvela periodis paleomosaxleoba;1 gansazRvrulia anTropologiuri tipis cvalebadoba
droSi, epoqaluri transformaciebis mimarTuleba;2 qarTvelebSi gamoyofilia sami anTropologiuri tipi (kolxuri, iberiuli, kavkasionis), romelic winaaziuri rasis kavkasiur nairsaxeobas miekuTvneba,3
rac dRes dnm-markerebis geno-geografiuli kvlevebiT dasturdeba;
Seqmnilia kavkasiis mosaxleobis originaluri klasifikacia4 da a. S.
amdenad, misi interesTa sfero mTlianad eTnikuri anTropologia anu
eTnosis anTropologiuri istoria iyo, ris gamoc imave Tavis qalebze
arsebuli travmebi mas specialurad ar ukvlevia.
erTaderTi naSromi aRmosavleT kavkasionis mosaxleobis travmatizmze S. laliaSvils ekuTvnis.5 avtori aRniSnavs, travmebis maRal
sixSires kavkasiis mTielebSi eTnikuri kuTvnilebis ganurCevlad. am
naSromSi ar ganxilula travmatizmTan dakavSirebuli rigi sakiTxi.
mag., ra tipis iaraRiT iyo miyenebuli travmebi, ra dro gavida miyenebuli travmidan da ramdeni gaxda uSualod gardacvalebis mizezi.
zemoT aRniSnulidan Cans, rom sakiTxi aqtualuria da saTanado
gamokvleva dRemde ar ganxorcielebula. am naSromis mizania davadginoT travmebis sixSire, lokalizacia, iaraRi, riTac umetes wilad
ayenebdnen travmas, miRebuli monacemebi SevadaroT xevsureTis Sesaxeb dacul werilobiT wyaroebsa da eTnologiur masalas. zogadad,
travmatizms ganvixilavT, rogorc faqtors, romelic axdens gavlenas
adamianis gardacvalebasa da sicocxlis xangrZlivobaze. samomavlod,
miznad dasaxuli gvaqvs, dRes arsebuli Zaladobis mizezebis garkveviT,
aRvadginoT uZveles sazogadoebebSi cxovrebis donis kavSiri agresiulobasTan arqeologiuri konteqstis, paleodemografiuli profilis
da paleodaavadebebis mixedviT.
abduSeliSvili, kavkasiis mosaxleobis anTropologia; abduSeliSvili, kavkasiis
anTropologia feodalur xanaSi; abduSeliSvili, kavkasiis anTropologia brinjaos
xanaSi; abduSeliSvili, saqarTvelos anTropologia rkinis xanaSi.
2
Абдушелишвили, Об эпохальной изменчивости.
3
Абдушелишвили, Антропология древнего, 1964; Абдушелишвили, Древние и современные
народы, 2003.
4
Абдушелишвили, Антропология древнего, стр. 66-73.
5
Лалиашвили, Частота и локализация травм, стр. 81-82.
1
190
masala da kvlevis meTodebi
mosaxleobis cxovrebis wesis rekonstruqciis rTul procesSi anTropologias istoriis Semswavlel erT-erT wyarod ganixilavdnen.1 amocanebidan gamomdinare, aseT rekonstruqciebSi sxvadasxva indikatorebs iyeneben. magaliTad, Tvalbudis hiperostozi (Cribra orbitalia)
anemiis, malariis da organizmSi parazitebis arsebobaze miuTiTebs;2
travmis sixSire Tavis qalaze da ConCxis Zvlebze gvaZlevs saSualebas, aRvadginoT mosaxleobis profesiuli saqmianoba, agresiuloba an
saomar moqmedebebSi monawileoba.3
saqarTveloSi cnobebs travmasTan dakavSirebiT vxvdebiT sxvadasxva eTnologiur naSromebSi. erT-erTi gaxlavT eqim g. TedoraZis wigni `xuTi weli fSav-xevsureTSi~, romelSic aRwerilia travmebi
da masTan dakavSirebuli mkurnalobis meTodebi saxalxod cnobili
dastaqrebis mier (1930).4 keWnaoba (Wra-Wriloba) ewodeboda xevsureTSi gavrcelebul farikaobas, romelic xmlebiT, patara farebiT da
TiTebze wamosacmeli sabrZolo rgolebiT, e. w. `saTiTeebiT~, xorcieldeboda.
xevsurebi erTmaneTs iwvevdnen keWnaobaSi, romelic ufro xSirad xdeboda xatSi, dReobaSi an SemTxveviTi qeifis dros. erTi gvaris
warmomadgenlebi erTmaneTSi iSviaTad waiCxubebdnen, mowinaaRmdeges sxva gvaridan iwvevdnen. umetesad amis mizezi iyo Zveli wyena da
ibrZodnen Selaxuli Tavmoyvareobis aRsadgenad. erTmaneTs Wridnen
msubuqad, umeteswilad – arasasikvdilod. Tu vinme mokvdeboda, es
gamarjvebulisTvisac did ubedurebas niSnavda. far-xmalis xmarebaSi
vinc mardi, swrafi da moxerxebuli iyo, is imarjvebda. zogi ise didostaturad flobda iaraRs, rom erT Wrilobasac ar miiRebda, mowinaaRmdeges ki ramdenimes miayenebda. g. TedoraZe aRniSnavs: `yoveli
axalgazrda xevsuri aris daWrili Sublze, saxeze, Tavze an xelze.
yoveli axalgazrda xevsuri atarebs far-xmals, vinaidan TviTeul maTgans hyavs mteri, romelic mudam Jams SeiZleba Sehxvdes. amitomaa, rom
isini, Tundac mokle manZilze, ufar-xmlod ar gaivlian~.5 Wriloba,
umravles SemTxvevaSi, iyo msubuqi, patara da uxifaTo. xmlis moq1
2
3
4
5
Дебец, Левин, Трофимова Антропологический материал, 1952.
Angel, Porotic hyperostosis, p.761.
Бужилова, Древнее население, стр. 45.
TedoraZe, xuTi weli fSav-xevsureTSi.
TedoraZe, xuTi weli fSav-xevsureTSi, gv.111.
191
nevaSi mxrisa da idayvis saxsrebi ar monawileobdnen, mxolod majis
saxsrebs da mis momxrel kunTebs iyenebdnen. xmlis moqnevis amplitudisa da dartymis Zalis ver mozomvis pirdapiri mizezi iyo simTvrale, rac Semdeg sananebeli xdeboda orive mxarisaTvis. damWreli
valdebuli iyo mkurnalobis xarjebi mas gaeRo, xolo raime organos
funqciis dakargvis SemTxvevaSi, Sesabamisi gasamrjelo gadaexada. Wrilobis Rirebulebis gansazRvra damokidebuli iyo imaze, Tu sxeulis
romel nawilze iyo igi. Tu Wriloba saxeze iyo miyenebuli, maSin misi
gamoangariSeba xdeboda xorblis marcvlebis raodenobiT. saxis farglebSi igulisxmeboda: zemodan Sublis sami naoWi, qvemodan nikapi,
gverdebidan ki – yuris Zirebi. rodesac Wriloba srulad ganikurneboda da nawiburi darCeboda, Wrilobas gazomavdnen ZafiT, Zafs ficarze dadebdnen, masze daawyobdnen wminda xorblis marcvlebs erTmaneTis mijriT sworad da gardigardmod, bolo marcvlebs Tavsa da
boloSi moaSorebdnen da Semdeg daTvlidnen marcvlebs. damWrels
TiTo marcvalSi unda gadaexada TiTo Zroxa an Zroxis safasuri. kacis Semokvdoma xevsureTSi Cveulebriv gardacvalebaze gacilebiT
ufro met ubedurebad aRiqmeboda. g. TedoraZis naSromSi vxvdebiT
cnobebs xevsuri dastaqrebis Sesaxeb: `[...] isini patara Wrils ufro
aRrmaveben, iCxrikebian Sig, fxeken mas, aRweven Zvlamdi da iq eZeben mis
nafleTs. es imitom, rom Tu Zvali amoiRo Wrilobidan, maSin is gacilebiT met xelfass Rebulobs. [...] 1) Tavze Wrilobis morCena, Zvlis
amouReblad fasdeba sam cxvarad anu 7 girvanqa spilenZad; 2) Tu daWril Tavis qalaze Zvali amoiRo, maSin gasamrjelo Rirs oTxi cxvris
safasuri an aTi girvanqa spilenZi; 3) Tu orive Zvali amoiRo e. i. Tu
Tavis qalas Zvlis garda amoayola kidev Zvlis Sua fenis Cximis qvemo
nafleTi, am didi garjisaTvis is Rebulobs ori Zroxis safasurs –
oc girvanqa spilenZs~.1 aqve vecnobiT cnobebs mkurnalobis teqnikis
Sesaxeb: `sazogadod xevsureTis Sinauri dastaqrebi Tavis trepanacias
akeTeben erTnairi meTodiT: jer dazianebul adgilas qalas burRaven
trepaniT da Semdeg fxekis saSualebiT sWrian Tavis qalas. fxeken e.
w. xowiT (skalpeliT), romelic ubralo rkinisgan aris gakeTebuli.
igi ornairi formisaa: pirvels kavis msgavsi moyvaniloba aqvs da piri
pirdapir aris wamaxuli, meore ufro kavis magvaria da piri orsave
moxril mxareze aqvs wabasruli, pirvelis daniSnulebaa zevidan qalas
Zvlis TandaTanobiTi fxeka, meoresi ki ukve amonaWreli Zvlis maxvili
1
TedoraZe, xuTi weli fSav-xevsureTSi, gv. 113-114.
192
kideebis moblagva anu moqlibva, ris gamoc Zvlis moqlibuli pirebi
aRar daazianebs – magaris, rbilis da sacris magvar garsebs, rodesac
tvini feTqvas iwyebs WrilSi. aris Zvlis amosaRebi iaraRic, romelsac
isini wepwkals (pinceti) eZaxian, aris Zlier maxvili dana [...]~.1
Cveni kvlevis interesis sferos warmoadgens uZvelesi mosaxleobis cxovrebis wesis rekonstruqcia da paralelebis gavleba eTnologiur monacemebsa da anTropologiur Zvlovan masalas Soris, rac
gulisxmobs im specifikuri niSnebis aRmoCenas, rac eTnologTa mier
aris dadasturebuli. aRniSnuli kvlevisaTvis gamoyenebulia anTropologiuri masala, romelic daculia Tsu iv. javaxiSvilis saxelobis istoriisa da eTnologiis institutis anTropologiuri kvlevis
laboratoriis ZvalsacavSi, sadac saqarTvelos TiTqmis mTeli teritoriidan Tavmoyrilia 3000-ze meti Tavis qala eneoliTis xanidan
moyolebuli Tanamedroveobis CaTvliT.
winamdebare naSromSi gamokvlevuli iqneba xevsureTidan mopovebuli ori periodis Tavis qalebi: ganviTarebuli Sua saukuneebidan –
22 kacis, 20 qalis da 7 bavSvis, xolo gviani Sua saukuneebis seriidan
– 32 kacis, 17 qalis da 8 bavSvis Tavis qala.
sasamarTlo anTropologiaSi Zvlovani masalis SeswavliT, pirovnebis sqesis, asakis, simaRlis, sxvadasxva pirovnuli maxasiaTeblis
gansazRvris Semdeg xdeba Zvalze arsebuli travmis interpretacia –
misi Sefaseba da travmis miyenebis xandazmulobis dadgena.2 Zvalze
travmis aRmoCenisas zustdeba: aRniSnuli dazianeba sikvdilis win (ante
mortem), sikvdilamde axlo periodSi (peri mortem), Tu sikvdilis Semdgomaa ganviTarebuli (post mortem).3
sicocxlis droindeli motexilobis gansazRvra Zvlovan masalaze SedarebiT martivia, vinaidan motexilobis ganviTarebidan Sexorcebis procesi maleve iwyeba da ukve ramdenime kviraSi Zvlovani korZi warmoiqmneba. misi Camoyalibeba bevr faqtorzea damokidebuli –
pirovnebis janmrTelobis mdgomareoba, rogoria kvebiTi statusi da,
rac mTavaria, travmis, motexilobis tipi. perimortuli (peri mortem)
travmis Sefaseba mniSvnelovania, radgan is dakavSirebulia sikvdilis
procesTan. travmis gaanalizebiT SesaZloa ganisazRvros sikvdilis
mizezi. motexilobis Semdeg, rogorc wesi, iwyeba regeneraciis, remodelirebis da Sexorcebis procesi. antemortuli da perimortuli mo1
2
3
TedoraZe, xuTi weli fSav-xevsureTSi, gv. 87-98.
kilasonia, sasamarTlo medicina, gv.111-112.
Sauer, The timing of injuries, pp. 321-332.
193
texilobebis ZiriTadi ganmasxvavebeli niSania gaZvalebis procesis Sefaseba. antemortuli dazianebis SemTxvevaSi is gaadvilebulia, xolo
perimortuli travmis SemTxvevaSi, vinaidan sikvdili male dgeba,
SexorcebiTi procesi aRar viTardeba.1 cocxali Zvali, elastiurobis
gamo, Zalis zemoqmedebis adgilze jer gaiWimeba, Semdeg ki motydeba. mkvrivi-blagvi sagnis Zlieri dartymis SemTxvevaSi Zalis modebis
adgilas rkaliseburi bzarebiT SemosazRvruli damsxvreuli motexilobis kera viTardeba. am keridan ki radialurad xazovani bzarebi
gamodian. rac ufro Zlieria travma, miT metia rkaliseburi bzarebiT
SemosazRvruli namsxvrovani motexilobis kera.2
postmortuli travma sikvdilis Semdeg viTardeba. mSrali Zvlis
biomeqanikuri Tvisebis gamo, is mniSvnelovnad gansxvavdeba wina or
motexilobisagan, romlebic viTardebian cocxal Zvlebze da romelTa
struqtura notioa, xolo postmortulis SemTxvevaSi ki ukve gamomSralia. rogorc zemoT avRniSneT, wina or SemTxvevaSi motexilobis
dros Zvals aqvs Tviseba warmoqmnas bzarebi da fragmentebi, xolo
postmortuli motexilobebisas motexilobis kideebi gamoSrobis gamo
xasiaTdebian moxris elastiurobis simciriT da masze miyenebuli motexilobebi xasiaTdebian swori da maxvili kideebiT. aseve mniSvnelovania motexilobis kideebis feri, vinaidan postmortuli motexilobebi
SeiZleba ganviTardes Zvlis miwaSi yofnis periodSi, rasac tafonomikuri cvlilebebi ewodeba an uSualod arqeologiuri gaTxrebis
dros, rodesac Zvlebis amoReba xdeba. am SemTxvevaSi, motexili Zvlis
kideebis feri arabunebrivad Ria feris iqneba.3
Sedegebi da ganxilva
orive periodis Zvlovani masalis detaluri aRweris Sedegad dadginda, rom travmebis kvali aRmoCenili iqna mxolod kacebis Tavis qalebze.
gviani Sua saukuneebis periodiT daTariRebuli 32 kacis Tavis
qaladan travmis kvali aRmoCenili iqna 19 SemTxvevaSi, asaki meryeobs
20 wlidan 65 wlamde. maT Soris Semdegi asakobrivi jgufebi: 20-25 w.
– 1 Tavis qala; 25-39 w. – 2 Tavis qala; 30-40 w. – 1 Tavis qala; 35-45
1
2
3
Ubelaker, Adams, Differentiation of perimortem and postmortem trauma, pp. 509-512.
kilasonia, sasamarTlo medicina, gv. 111-112.
Waldron, Palaeopathology, pp. 32, 57.
194
w. – 3 Tavis qala; 40-50 w. – 6 Tavis qala; 45-55 w. – 3 Tavis qala; 5060 w. – 1 Tavis qala; 55-65 w. – 2 Tavis qala. ZiriTadad aRiniSneboda
sicocxlis droindeli travmebi, romelTa miyenebis Semdeg pirovnebas aTeulobiT weli unda ecxovra, Tumca, sicocxlis droindel
travmebTan erTad, 6 Tavis qalaze aseve damowmebulia perimortuli,
sikvdilamde axlo periodSi ganviTarebuli travmebi, xolo sikvdilis
Semdgomi travma mxolod 2 Tavis qalaze iqna aRmoCenili.
travmis gamomwvevi savaraudo sagnis gansazRvrisas gamoyofili
iqna, erTis mxriv, mkvrivi-blagvi, xolo, meores mxriv, mWreli-mCexavi sagnebi. 8 SemTxvevaSi orive tipis sagniT miyenebuli dazianebebi
gvxvdeba, 4 SemTxvevaSi mxolod blagvi, danarCen 7 SemTxvevaSi ki mxolod mWreli-mCexavi Tvisebis mqone sagniT ganviTarebuli travmebi.
travmebis lokalizacia umetesad ganlagebulia Sublis midamoSi,
Semdeg Txemze, safeTqelze, kefasa da saxeze. travmebi gvxvdeba rogorc marjvena, aseve marcxena mxares, Tumca umetesi nawili mdebareobs marcxniv, rac gvafiqrebinebs, rom mowinaaRmdegis pirispir mdgar
pirovnebas dazianebebi miadga marjvena xelidan. 12 SemTxvevaSi gvxvdeba kombinirebuli travmebi rogorc marjvena, aseve marcxena mxares, 1
SemTxvevaSi mxolod marjvniv, xolo danarCen 6 SemTxvevaSi marcxniv.
Tavis qalebis detaluri SeswavliT 4 SemTxvevaSi aRmoCnda samedicino manipulaciis, Tavis qalas trepanaciis kvali. is damowmebulia: safeTqlis, Txemis da kefis midamoebSi. Tavis qalebze miyenebuli
travmis tipidan da moculobidan gamomdinare 6 SemTxvevaSi sikvdilis
mizezi swored qala-tvinis travma unda gamxdariyo.
rogorc zemoT iTqva, Zvlovan masalaze travmis kvali mxolod
kacebis Tavis qalaze iqna aRmoCenili. g a n v i T a r e b u l i S u a
saukuneebis periodiT daTariRebuli 22 kacis Tavis qaladan travmis
kvali aRmoCenili iqna 6 Tavis qalaze. asaki meryeobs 18-dan 60 wlamde.
dazianebebis umetesi wili SeiniSneba 40-dan 60 wlamde mamakacebSi. sam
Tavis qalas aReniSneboda sicocxlis periodSi miyenebuli travmebi,
xolo sam maTgans sikvdilamde axlo periodSi mkvrivi-blagvi sagniT
gamowveuli travmebi, romlebic unda gamxdariyvnen sikvdilis mizezi. erT SemTxvevaSi sagani unda yofiliyo rogorc mkvrivi-blagvi,
aseve mWreli Tvisebis mqone, xolo danarCen 5 SemTxvevaSi mxolod
mkvrivi-blagvi. dazianebebis lokalizacia am SemTxvevaSic upiratesad
gvxvdeba Sublis, Semdeg ki safeTqlisa da saxis midamoebSi. gviani Sua
saukuneebis periodiT daTariRebuli Tavis qalebisgan gansxvavebiT,
195
am seriaSi travmebis umetesoba marjvena mxareze modis. Tavis qalebis morfologiuri analiziT ganisazRvra travmebis ori kategoria:
sikvdilamde axlo da gardacvalebamde bevrad adreuli periodebi.
ukanaskneli travmebi ar gaxda gardacvalebis mizezi, xolo sikvdilamde axlo periodSi miyenebuli travmebis detaluri analizi moyvanilia qvemoT.
N283 mamrobiTi sqesis 20-25 wlis individis Tavis qala. masze
nakerebi srulad ar aris gaZvalebuli, sagitaluri da lambdoiduri
nakeri nawilobriv Riaa. aRniSnul Tavis qalaze aris ramdenime sicocxlisdroindeli dazianeba (sur.1-3). Sublis Zvalze marcxniv, koronaruli nakeridan 4 sm-iT win, aRiniSneba irib-sigrZivad mdebare swori
kideebis mqone, gluvi zedapiruli Zvlovani defeqti zomiT 1,4 sm. x
0,2 sm. Txemis midamoSi marjvniv, ukana naxevarSi, sagitaluri nakeridan
2,4 sm-iT marjvniv da lambdoiduri nakeridan 2,5 sm-iT win aRiniSneba
aseTive xasiaTis, swori kidebis mqone zedapiruli Zvlovani defeqti
zomiT 2,2 sm. x 0,6 sm.
Txemis Zvalze marjvniv, sqvamozidan 1,6 sm-iT zemoT aRiniSneba
irib-sigrZivad mdebare swori kideebis mqone naCexi, romelic gadadis
kefis Zvalze. Sesabamisad, gaxsnilia qalas Rru (sur. 2). erTi brma
motexilobis xazi miemarTeba win Sublis Zvlisken, meore ki uerTdeba
marjvena safeTqlis Zvlis kides. gaxsnilia qalas Rru da aRiniSneba
safeTqlis Zvlis Zvlovani defeqti. motexilobis mTliani zomaa 10,97
sm. x 0,7 sm. aRniSnuli motexilobis ukana kididan 2,2 sm-iT zemoT,
marjena Txemis Zvalze aRiniSneba kefis Zvalze gardamavali motexiloba zomiT 10,9 sm. x 5,0 sm., romelic moicavs qalasarqvlis yvela
Sres. am SemTxvevaSic gaxsnilia qalas Rru. orive motexilobis kideebi
araerTgvarovania da mimdebare Zvlovani stuqturisgan makroskopulad ar gansxvavdeba. orive motexilobis qveda kidis zeda zedapirebi
wakveTilia iribad, qvemodan zemoT.
marjvena safeTqlis Zvalze da marjvena yvrimal-Tvalbudis kedelze aRiniSneba CamokveTili ubani, srulad aris mokveTili dvrilisebri morCi da gareTa sasmeni xvreli. motexilobis ukana naxevarSi aris Zvlovani defeqti da gaxsnilia qalas Rru. dazianebis zoma
daaxloebiT 13,5 sm. x 4,5 sm-ia. marjvena yvrimal-Tvalbudis kedelsa
da safeTqlis Zvalze CakveTili ubani mdebareobs erT sigrZiv xazze,
rac gvafiqrebinebs, rom aRniSnuli dazianeba ganviTarebulia erTi
qmedebiT, raime mWreli/mCexavi sagniT, romelic mimarTuli iyo ze-
196
modan-qvemoT, mcired iribad da marjvnidan marcxniv. ar aris gamoricxuli, rom aRniSnuli travmis Sedegad aseve dazianebuliyo yuri
da srulad momxdariyo marjvena yuris amputacia.
samive travma imdenad masiuria, rom qalasarqvlis Zvlebis
motexilobasTan erTad adgili unda hqonoda rogorc Tavis tvinis
magari garsis, aseve Tavis tvinis qsovilis dazianebasac, rac ueWvelad gaxdeboda gardacvalebis mizezi. aRniSnuli sami dazianeba miyenebulia sikvdilamde uaxloes periodSi, vinaidan Zvlis struqtura
erTgvarovania da ar gansxvavdeba mimdebare Zvlovani stuqturisgan.
samive motexiloba ganviTarebula mWreli Tvisebis masiuri sagnebis zemoqmedebiT sikvdilamde axlo periodSi. zeda ori motexiloba gamoiwvia damazianebeli sagnis mimarTulebam qvemodan zemoT, marjvnidan marcxniv (mcired iribad Semavali qalas RruSi), xolo qveda
motexiloba mimarTulia zemodan qvemoT mcired marjvnidan marcxniv,
iribad. swori kidebis mqone sada, gluvi zedapiris mqone zedapiruli
defeqtebi ganviTarebulia raime mWreli Tvisebis mqone sagnis moqmedebiT, sicocxlis periodSi. 1.5, 1.6, 1.7 da 2.6, 2.7 kbilebze cveTa
sustadaa gamoxatuli, danarCeni kbilebi kbilbudeebSi ar aReniSneba,
carielia, dakargulia gardacvalebis Semdeg.
N284 mamrobiTi sqesis 40-50 wlis individis Tavis qala. aRniSnul
Tavis qalaze ormxriv, Sublis midamoSi aRiniSneba irib-grZivad mdebare swori kideebis mqone CaRrmavebebi, romelTa kideebi gluvi da
erTgvarovania (zomebi: marjvniv 3,9 sm. x 0,1 sm., marcxniv 4,5 sm. x 0,1
sm.).
Txemis Zvalze marjvniv, lambdoiduri nakeridan 1,4 sm-iT win da
sqvamozuri nakeridan 1,2 sm-iT marcxniv damowmebulia irib-sigrZivi,
swori kideebis mqone dazianeba zomiT 2,5 sm. x 0,2 sm. misi zedapiruli
Sris fskeri SedarebiT usworoa, amotexilia da Zvlis struqtura araerTgvarovania. aRniSnuli travmidan motexilobis bzarebi miemarTeba
lambdoiduri da sqvamozuri nakerisaken sadac brmad mTavrdebian.
Txemis midamoSi, sagitaluri nakeridan 1,5 sm-iT marjvniv aRiniSneba irib-grZivad mdebare 6,0 sm. x 2,5 sm. zomis dazianeba, romelic
marjvena Txemis Zvalze mosazRvravs 2,5 sm. x 1,1 sm. zomis Zvlovan
defeqts. Sesabamisad, gaxsnilia qalas Rru. aRniSnul dazianebaze
marcxena naxevarSi aRiniSneba ramdenime irib-sigrZivad mdebare swori
kideebis mqone alag zedapiruli, alag qalasarqvelis yvela Sremde
damavali defeqtebi. misi marjvena mxaris kideebi usworo da amo-
197
texilia, Tumca zogan aqac SeimCneva swori kideebi. usworokideebiani defeqtis ukana naxevarSi SeimCneva savaraudo moqlibvis (kideebis gagluvebis mcdelobis) kvali. mravlobiTi swori kideebis mqone
defeqtebi da aseve moqlibvis kvali gvaZlevs saSualebas vivaraudoT,
rom saqme gvaqvs qalasarqvlis trepanaciasTan, romelic Sesrulebulia raime primitiuli iaraRebiT dastaqris mier. aRniSnuli manipulacia gvafiqrebinebs, rom am midamoSi gvqonda travma, rac iwvevda qalasarqvlis Zvlis fragmentacias. manipulacia mimarTuli iyo imisken,
rom momxdariyo fragmentebis moSoreba, raTa damatebiTi zewola ar
gamoewvia dazianebul fragmentebs magar garssa da tvinis qsovilze,
rac gaxdeboda qalas RruSi infeqciis ganviTarebis mizezi. amavdroulad es qmedeba axdenda sisxldenis prevencias. makroskopuli dakvirvebiT, Zvlis zrdisaTvis damaxasiaTebeli cvlilebebi ar aris dazianebis kideebze, rac gvafiqrebinebs, rom dastaqris mcdeloba uSedego
unda yofiliyo. savaraudod es gaxdeboda pirovnebis gardacvalebis
mizezi. 1.7 kbilze cveTa zomieradaa gamoxatuli, 1.4 kbili Catexilia fesvis doneze, xolo 1,6 da 1.8 kbilebi sicocxleSia mocvlili. 2.2 kbili fesvis donezea Catexili, xolo centralurad aReniSneba kariesuli, moSavo feris Rru. danarCeni kbilebi kbilbudeebSi
ar aRiniSneba, dakargulia gardacvalebis Semdeg. aRniSnuli Tavis
qalis SeswavliT dadginda, rom Tavis qalaze arsebuli sworkideebiani, gluvi zedapiris mqone defeqtebi ganviTarebulia raime mWreli
Tvisebis mqone sagnis moqmedebiT sicocxlis periodSi, marjvniv Txemze arsebuli sworkideebiani zedapiruli defeqti sikvdilamde axlo
periodSi mWreli Tvisebis mqone sagnis moqmedebiT, xolo marjvniv
Txemze arsebuli sworkideebiani da usworokideebiani defeqtebi unda
warmoadgenden sikvdilamde axlo periodSi Catarebuli samedicino manipulaciis, savaraudod trepanaciis, Semdgom kvals.
N285 mamrobiTi sqesis 55-65 wlis individis Tavis qala. aRniSnul
Tavis qalas ormxriv Sublis midamoSi aReniSneba irib-sigrZivad mdebare swori kideebis mqone CaRrmavebebi, romelTa kideebi gluvi da
erTgvarovania, zomebi: marjvniv 2,7 sm. x 0,1 sm., marcxniv TiTqmis erTmaneTis paralelurad mdebare ori dazianeba zomebiT 1,5 sm. x 0,1 sm.
da 0,9 sm. x 0,1 sm.. marcxniv Txemis Zvalze, safeTqlis Zvlis sqvamozuri nakeridan 3,3 sm-iT marjvniv da koronaruli nakeridan lambdoidur nakeramde aRiniSneba gardamavali swori kideebis mqone iribsigrZivad mdebare motexiloba, romelic moicavs qalas sarqvlis yve-
198
la Sres da Seadgens 12 sm. x 0,2 sm-s. Sesabamisad, gaxsnilia qalas
Rru. motexilobis wina da ukana boloebi SedarebiT usworoa da bzarebi brmad mTavrdeba qalasarqvelze. marcxniv, Subl-safeTqel-kefis
midamoSi damowmebulia irib-sigrZivi, swori kideebis mqone motexiloba, romelic moicavs qalasarqvlis yvela Sres (zoma 21,9 sm. x 0,3
sm.), romelsac TiTqmis centralurad aReniSneba 9,0 sm. x 2,5 sm. zomis
Zvlovani defeqti. gaxsnilia qalas Rru. marjvena safeTqlis Zvlis
zeda kideze, ukana naxevarSi SeiniSneba irib-ganivad mdebare ramdenime, TiTqmis urTierTparaleluri swori kideebis mqone dazianeba. maTi
mopirdapire kideebi momrgvalebuli da erTgvarovania. aRniSnuli
dazianebebidan ramdenadme qvemoT qalasarqvelze aRiniSneba mcire
zomis, swori kideebis mqone amotkeCvis ubani. Sesabamisad, qalasarqvlis gareTa Sre mocilebuli ar aris, mxolod aweulia (amotkeCilia). araaerTjeradi kvali masiuri dazianebis kideebSi gvaZlevs imis
saSualebas davaskvnaT, rom aRniSnuli manipulaciebi travmis miRebis
Semdeg aris Catarebuli dastaqris mier. vinaidan safeTqlis Zvali SedarebiT Txeli Zvalia, misi motexiloba da fragmentacia damatebiT
safrTxes uqmnis tvinis garss, sisxlZarRvebsa da tvinis nivTierebas.
zemoT aRwerili defeqti (safeTqlis Zvlis ararseboba) gvafiqrebinebs, rom e. w. trepanaciiT moxda Wrilobis gasufTaveba, motexili
Zvlovani fragmentebis Wrilobidan amoReba da motexili Zvlis basri
kideebis dagluveba, raTa ar momxdariyo tvinis qsovilis da mimdebare
struqturebis damatebiTi dazianeba. Sublze arsebuli dazianebebi gamowveulia raime mWreli sagnis moqmedebiT sicocxlis periodSi, xolo
bolo ori motexiloba ganviTarebulia sikvdilamde axlo periodSi
raime mWreli da garkveuli masis mqone sagniT, rac mizezi iqneboda
msgavsi masiuri dazianebebisa. Tavis qalaze aRmoCenili savaraudod
araerTi samedicino manipulaciis kvali iZleva im varaudis safuZvels,
rom marjvniv safeTqlis midamoSi arsebuli motexiloba ueWvelad gaxdeboda gardacvalebis mizezi. marcxniv Txemze arsebuli motexiloba
ganviTardeboda raime sagnis zemodan _ qvemoT, xolo marjvniv arsebuli dazianeba marjvnidan _ marcxniv mimarTulebiT miyenebuli dartymebiT, romlebic mcired iribad iqneboda mimarTuli. kbilbudeebis
mixedviT, RrZilebi gadasworebuli da erTgvarovania. e. i. yvela kbili sicocxleSivea dakarguli.
N1467 mamrobiTi sqesis 55-60 wlis individis Tavis qala. mas Sublis marjvena midamoSi aReniSneba 0,6 sm. diametris osteoma; Txemis
199
midamoSi, marcxniv safeTqlis Zvlis nakeridan TiTqmis mTel Txemis
Zvalze irib-ganivad mdebare, swori kideebis mqone, gluvi zedapiruli
defeqti, romlis zomaa 9,3 sm. x 0,2 sm. aRniSnuli dazianeba miyenebulia sicocxlis periodSi mWreli sagnis moqmedebiT, ris Semdegac
pirovnebam didi xani icocxla. aRwerili dazianebidan win, TiTqmis koronarul nakerze dasturdeba aseve irib-ganivi, swori kideebis mqone
motexiloba, romelic moicavs qalasarqvlis yvela Sres, boloebSi gadadis bzarovan motexilobaSi, xolo centralurad warmoqmnis Zvlovan fragments, romelic Cazneqilia qalas Rrusken. ZiriTadi motexiloba Seadgens 4,0 sm. x 0,9 sm-s. wina nawilSi motexilobis bzarebi
moicavs safeTqlisa da solisebri Zvlis lateralur kedlebs. motexilobis kideebi erTmaneTTan perpendikularuladaa ganTavsebuli da
irib-maxvili kuTxiT eSvebian qalas Rrusken. marjvena Txemis Zvalze,
ukana naxevarSi aRiniSneba irib-sigrZivad mdebare rkalovani formis
motexiloba, romlis sruli zomaa 11,6 sm. x 0,3-01 sm. ukana naxevarSi
ZiriTadi ganaWrelia, romlis zomaa 6,3 sm. x 0,3 sm., zedapiruli bzarebi wina naxevarSi mTavrdeba koronarul nakerze, xolo ukana naxevarSi
– marjvena Txemis Zvalze. aRniSnuli dazianebis ganviTareba gamoiwvia mWreli Tvisebis masiuri sagnis moqmedebam, romelic uknidan win,
qvemodan zemoT iyo mimarTuli.
marjvena Txem-safeTqlis da kefis Zvalze SeimCneva 10,2 sm. x 3,5
sm. x 2,5 sm. zomis swori kideebis mqone motexiloba, romelic moicavs
qalasarqvlis yvela Sres. gaxsnilia qalas Rru. centrSi ki safeTqlis
Zvlis saproeqcio midamoSi warmoiqmneba Zvlovani defeqti. aRniSnuli motexilobebidan zedapiruli bzarebi miemarTebian win – soliseburi Zvlis lateraluri kedlisaken, ukan – kefis Zvalze; zemoT, Txemis Zvlisken miemarTeba ori motexilobis xazi, romlebic ar hkveTen
marjvena Txemis Zvalze arsebul motexilobas, rac miuTiTebs imaze,
rom marjvena Txem-safeTqel-kefis midamoSi arsebuli motexilobis
miyenebisas, marjvena Txemis Zvalze ukve iyo zemoT aRwerili dazianeba (motexilobebis rigiToba: 1. marjvena Txemis, 2. marjvena TxemsafeTqel-kefis). aRweril Zvlovan defeqtze, safeTqlis Zvlis zeda
kideze aRiniSneba ramdenime irib-ganivad mdebare swori kideebis mqone
defeqti, xolo wina naxevarSi SeimCneva savaraudo moqlibvis (kideebis gagluvebis) kvali. mravlobiTi swori kideebis mqone defeqtebi
da aseve moqlibvis kvali gvaZlevs saSualebas vivaraudoT, rom saqme
gvaqvs dastaqris mier primitiuli iaraRebiT qalasarqvlis trepana-
200
ciasTan. aRwerili motexiloba gamoiwvevda marjvena safeTqlis Zvlis
fragmentacias, rac saSiSroeba iqneboda sasicocxlod mniSvnelovani
struqturebisaTvis. dastaqris mcdeloba, pirvel rigSi, mimarTuli
unda yofiliyo motexili fragmentebis, Semdeg ki basri da mWreli
Tvisebis mqone Zvlovani qsovilebis moSorebaze, risi kvalic namdvilad aRiniSneba aRweril Tavis qalaze (gvaqvs safeTqlis Zvlis defeqti da SeiniSneba savaraudo manipulaciis kvali). bolo motexilobis
ganviTareba mWreli Tvisebis masiur sagans unda gamoewvia, romelic
mimarTuli iqneboda zemodan qvemoT, marcxnidan marjvniv. Tavis qalaze arsebuli mravlobiTi dazianebebi imdenad masiuri da sicocxlisTvis saxifaToa, rom isini sikvdilsac ueWvelad male gamoiwvevdnen.
micvalebuls yvela kbili sicocxleSi aqvs dakarguli.
cxr. 1-Si moyvanili monacemebidan Cans, rom travmatizmi gamokvleulTa ricxovnobis zrdasTan erTad matulobs, xolo travmebiT
gardacvlilTa raodenoba mcirdeba. Tumca Seswavlili Tavis qalebis
mcirericxovnebis gamo dakvirveba statistikurad validuri ar aris.
ufro realurad gveCveneba travmiT gamowveul gardacvlilTa procenti gamokvleulTa saerTo ricxvidan iyos gansazRvruli. magram Tu
ganvixilavT travmebis raodenobas mTlianobaSi, rodesac erTi adamiani sicocxlis ganmavlobaSi iRebda mraval dazianebas, suraTi icvleba. SevadgineT cxrili, sadac SeviyvaneT Tavis qalebze miyenebuli
yvela dazianeba. ganviTarebuli Sua saukuneebis mosaxleobaSi 6 Tavis qalaze aRmoCnda 10 sxvadasxva xarisxis dazianeba, sadac 1-ze meti
aReniSna sam individs: erTs – sami; ors – or-ori da sams – TiTo.
gviani Sua saukuneebis 19 individs 54 travma aReniSna. mravlobiTi
dazianebis ricxvi zogierT Tavis qalaze 5, 6 da 8-c ki iyo. (cxr. 2).
am cxrilidan ufro naTlad Cans travmebis zrda droSi. xevsurebis
am orive seriaSi mamakacebis nawils saerTod ar aReniSneba travmebi,
nawils ki 1-dan 8 travma aqvs. aseTi gansxvaveba riTi unda iyos gamowveuli? travmirebulebi iyvnen meomrebi da travmis gareSe myofni mSvidobiani mosaxleoba? an, SesaZloa, yvela iyo meomari, magram
zogi imdenad gawvrTnili, rom Tavad ar ziandeboda, rogorc amas aRniSnavs giorgi TedoraZe.1 Tavis mxriv, yuradRebas iqcevs keWnaoba.
is gavrcelebuli iyo mxolod xevsurebSi da sxva qarTveli mTielebi
farikaobis aseT saxeobas ar flobdnen. Cveni azriT, albaT imitom,
rom xevsurebi saukuneTa ganmavlobaSi pirvelni idgnen
qveynis
1
TedoraZe, xuTi weli fSav-xevsureTSi, gv. 111.
201
CrdiloeT gadmosasvlelebis sadarajoze, didi misia ekisrebodaT
da mudmivi mzadyofnisa da meomris daostatebisaTvis gamoimuSaves
TavianTi brZolis taqtika. imis gasarkvevad, Tu ra gavlena iqonia
xevsurebSi gavrcelebulma farikaobis tradiciam, cxovrebis wesma,
maT sicocxlis xangrZlivobaze, ganvsazRvreT orive periodis mosaxleobis asaki gardacvalebisas da vawarmoeT gardacvalebis saSualo
asakis statistikuri gaTvlebi (cxr. 3). miRebuli Sedegebis mixedviT erTmniSvnelovnad gamoikveTa, rom gardacvalebis saSualo asaki
ufro dabalia im individebSi, romlebsac Tavis qalaze aReniSnebodaT
travmebi; gansxvaveba gardacvalebis saSualo asakSi 2-1,5 welia. gvian
Sua saukuneebSi mcxovrebTa gardacvalebis saSualo asaki ufro dabalia, vidre ganviTarebuli Sua saukuneebis mosaxleobisa; travmis gareSe gardacvlilTa individualuri asakis dispersia yvelaze maRalia
ganviTarebul Sua saukuneebSi, rac realobaa da minimaluri da maqsimaluri asakebiTac Cans. rac Seexeba sakiTxs, ra kavSiria gardacvalebis asaksa da travmebis jeradobas (anu mraval dazianebas) Soris, maTi
pirdapiri kavSiris mtkicebisagan amjerad Tavs SevikavebT, radgan saqarTvelos teritoriaze mopovebuli masalebiT gardacvalebis saSualo
asaki bevrad solidur masalaze ufro dabali aRmoCnda, vidre cxr.
3-Sia moyvanili. Sua saukuneebis saSualo asaki gardacvalebisas gamoTvlilia 128 mamakacis Tavis qalaze da udris 41,4 wels. igive gaTvlebi ganviTarebul Sua saukuneebSi 489 mamakacis Tavis qalis mixedviT
aris 43,9 weli.1 orive periodis mosaxlebis asakis gaangariSeba warmoebulia jamurad, masala ar iyo diferencirebuli jgufebad (travmebis
mqone da travmis gareSe gardacvlilebi). garda amisa, lokaluri
jgufebi xasiaTdebian Tavisi gansxvavebuli sicocxlis unarianobiT,
garemosTan adaptaciiT, sxvadasxva kvebis dietiT da mravali sxva.
daskvna
eTnologiur literaturaSi aRwerili tradiciebi da maTTan dakavSirebuli travmatizmis anarekli naTlad Cans xevsureTidan mopovebul da Cven mier Seswavlil ganviTarebuli da gviani Sua saukuneebis,
Zvlovan masalaze. gvini Sua saukuneebis xevsurebs ZiriTadad aReniSnebodaT sisocxlis droindeli travmebi, romelTa miyenebis Semdeg
pirovnebas aTeulobiT weli unda ecxovra, amas adasturebs zogi1
biTaZe, saqarTvelos uZvelesi mosaxleobis.
202
erT Tavis qalaze sxvadasxva dros miyenebuli mravlobiTi travmebi.
travmis gamomwvevi savaraudo sagnis gansazRvrisas gamoyofili iqna,
mkvrivi-blagvi da mWreli-mCexavi sagnebi. 8 SemTxvevaSi orive tipis
sagniT miyenebuli dazianebebi gvxvdeba, 4 SemTxvevaSi mxolod blagvi, danarCen 7 SemTxvevaSi ki mxolod mWreli-mCexavi Tvisebis mqone
sagniT ganviTarebuli travmebi. travmebis lokalizacia umetesad ganlagebulia Sublis midamoSi, Semdeg Txemze, safeTqelze, kefasa da
saxeze. travmebi gvxvdeba rogorc marjvena, aseve marcxena mxares,
Tumca umetesi nawili mdebareobs marcxniv, rac gvafiqrebinebs, rom
mowinaaRmdegis pirispir mdgar pirovnebas dazianebebi miadga marjvena xelidan. 12 SemTxvevaSi gvxvdeba kombinirebuli travmebi rogorc
marjvena, aseve marcxena mxares, 1 SemTxvevaSi mxolod marjvniv, xolo
danarCen 6 SemTxvevaSi marcxniv. Tavis qalebis detaluri SeswavliT
4 SemTxvevaSi aRmoCnda samedicino manipulaciis, Tavis qalas trepanaciis kvali. is damowmebulia: safeTqlis, Txemis da kefis midamoebSi.
Tavis qalebze miyenebuli travmis tipidan da moculobidan gamomdinare 6 SemTxvevaSi sikvdilis mizezi swored qala-tvinis travma unda
gamxdariyo. ganviTarebuli Sua saukuneebis periodiT daTariRebuli
22 kacis Tavis qaladan travmis kvali aRmoCenili iqna 6 Tavis qalaze.
sam Tavis qalas aReniSneboda sicocxlis periodSi miyenebuli travmebi, xolo sam maTgans sikvdilamde axlo periodSi mkvrivi-blagvi sagniT gamowveuli travmebi, romlebic unda gamxdariyvnen sikvdilis
mizezi. erT SemTxvevaSi sagani unda yofiliyo rogorc mkvrivi-blagvi, aseve mWreli Tvisebis mqone, xolo danarCen 5 SemTxvevaSi mxolod
mkvrivi-blagvi. dazianebebis lokalizacia am SemTxvevaSic upiratesad
gvxvdeba Sublis, Semdeg ki safeTqlisa da saxis midamoebSi. gviani Sua
saukuneebis periodiT daTariRebuli Tavis qalebisgan gansxvavebiT, am
seriaSi travmebis umetesoba marjvena mxareze modis.
yvela epoqaSi adamianis sicocxle uzenaesia da miuxedavad umZimesi travmebisa, rac Tavis qalebze iqna mikvleuli, xevsuri dastaqrebi
mainc energias da codnas ar iSurebdnen, raTa gadaerCinaT sikvdilis
piras myofi adamianebi. xevsurebis simamace da vaJkacobis kvali naTlad Cans anTropologiur Zvlovan masalaze. ganviTarebuli da gviani
Sua saukuneebis Tavis qalebze travma (Sesabamisad) 27,2% და 59,4%-Si
gamovlinda. xevsureTSi gavrcelebulma farikaobis tradiciam gardacvalebis saSualo asaki 2-1.5 wliT Seamcira. gvian Sua saukuneebSi
mcxovrebTa gardacvalebis saSualo asaki ufro dabalia, vidre gan-
203
viTarebuli Sua saukuneebis mosaxleobisa; travmis gareSe gardacvlilTa gardacvalebis individualuri asaki yvelaze maRalia ganviTarebul Sua saukuneebSi, rac realobaa da minimaluri da maqsimaluri
asakebiTac Cans. saqarTvelos teritoriaze mopovebuli masalebiT, gviani Sua saukuneebis da ganviTarebuli Sua saukuneebis gardacvalebis
saSualo asaki bevrad dabalia, vidre Sesabamisi periodebis xevsurebSi,
rac lokaluri jgufis wes-CveulebebiTa da garemosTan adaptaciiT
aixsneba. aseve mniSvnelovania, rom travmis kvali mxolod kacebis Tavis qalebze iqna aRmoCenili, rac imaze miuTiTebs, rom xevsurebi ar
gamoxatavdnen agresias, qalebis da bavSvebis mimarT ar Zaladobdnen.
damowmebuli wyaroebi da literatura
abduSeliSvili, kavkasiis mosaxleobis anTropologia – abduSeliSvili
m., kavkasiis mosaxleobis anTropologia gvianantikur xanaSi, Tbilisi, 1978.
abduSeliSvili, kavkasiis anTropologia feodalur xanaSi – abduSeliSvili m., kavkasiis anTropologia feodalur xanaSi, Tbilisi, 1980.
abduSeliSvili, kavkasiis anTropologia brinjaos xanaSi – abduSeliSvili m., kavkasiis anTropologia brinjaos xanaSi, Tbilisi, 1982.
abduSeliSvili, saqarTvelos anTropologia rkinis xanaSi – abduSeliSvili m., saqarTvelos anTropologia rkinis xanaSi, Tbilisi, 1987.
biTaZe (da sxva), praqtikuli anTropologia – biTaZe l., cecxlaZe
o., laliaSvili S., Wkadua m., kakabaZe e., praqtikuli anTropologia
(saxelmZRvanelo), ivane javaxiSvilis saxelobis Tbilisis saxelmwifo
universiteti, humanitarul mecnierebaTa fakultetis kavkasiologiis
instituti, Tbilisi, 2014.
biTaZe, saqarTvelos uZvelesi mosaxleobis – biTaZe l., saqarTvelos
uZvelesi mosaxleobis sicocxlis xangrZlivobis dinamika, `klio~, 26,
2005, gv. 103-113.
bunebrivi moZraobis statistika saqarTveloSi, 2020 wlis angariSi –
bunebrivi moZraobis statistika saqarTveloSi, 2020 wlis angariSi, cxr.13, gv. 34. veb saiti: https://www.geostat.ge (gadamowmebis TariRi:
24 seqtemberi, 2021).
TedoraZe, xuTi weli fSav-xevsureTSi – TedoraZe g., xuTi weli
fSav-xevsureTSi, Tbilisi, 1930.
204
kilasonia, sasamarTlo medicina – kilasonia b., sasamarTlo medicina,
Tbilisi, 2011.
qse, t. 10 – qse, t. 10, 1986.
Angel, Porotic hyperostosis – Angel J. L., Porotic hyperostosis, anemias, malarias,
and marshes in prehistoric Eastern Mediterranean, “Science”, 153, 1966, pp. 760-763.
Ubelaker, Adams, Differentiation of perimortem and postmortem trauma – Ubelaker
D. H. and Adams B. J., Differentiation of perimortem and postmortem trauma using
taphonomic indicators, JFS, 40(3), 1995, pp. 509-512.
Sauer, The timing of injuries – Sauer N., The timing of injuries and the manner of
death: Distinguishing among antemortem, perimortem, and postmortem trauma, In
“Forensic Osteology: Advances in the Identification of Human Remains”, Ed. by K. J.
Reichs, 2nd ed., Springfield, IL, 1998, pp. 321-332.
Waldron, Palaeopathology – Waldron T., Palaeopathology, London, 2009.
Абдушелишвили, Об эпохальной изменчивости – Абдушелишвили М. Г., Об
эпохальной изменчивости антропологических признаков, КСИЭ, т. ХХХIII, 1960,
стр. 91-101.
Абдушелишвили, Антропология – Абдушелишвили М. Г., Антропология древнего и современного населениия Грузии, Тбилиси, 1964.
Абдушелишвили, Древние и современные народы Кавказа – Абдушелишвили
М. Г., Древние и современные народы Кавказа, Труды Международной научной
конференции «Горизонты антропологии» памяти академика В. П. Алексеева, Москва, Салтыковка, 20-22 сентября, 1994 г., Российская академия наук, Институт
археологии, Институт этнологии и антропологии, Москва, 2003, стр. 248-265.
Бужилова, Древнее население – Бужилова А. П., Древнее население. Палеопатологические аспекты исследования, Москва, 1995.
Дебец, Левин, Трофимова, Антропологический материал – Дебец Г. Ф., Левин
М. Г., Трофимова Т. А., Антропологический материал как источник изучения вопросов этногенеза, СЭ, 1952, №1, стр. 22-35.
Лалиашвили, Частота и локализация травм – Лалиашвили Ш. Г., Частота
и локализация травм в некоторых сериях средневекового населеня восточного Кавкасиони, Международная научная конференция «Археология, этнология
фольклористика Кавказа», Тбилиси, 2004, стр. 81-82.
205
Liana Bitadze, Elguja Latchkepiani
Frequency and Types of Traumas in Khevsureti according to
the Fossil Material of the High and Late Middle Ages
Summary
The traditions and the reflection of the traumatism associated with them, described in
the ethnological literature, are clearly visible on the studied bone material of the High
and Late Middle Ages, obtained in Khevsureti. Among Khevsurs in the late Middle
Ages, there are mainly intravital injuries, after which a person lived for decades, as
evidenced by multiple injuries inflicted on some skulls at different times. When determining the probable objects that caused these traumas, blunt-solid and sharp-cutting
objects were identified. In 8 cases, injuries were caused by both types of objects, in 4
cases, only by blunt objects, and in the remaining 7 cases, only by sharp-cutting ones.
The traumas are mainly localized in the forehead, then on the crown, temple, occiput
and face. They are observed both on the right and on the left sides, however, most of
them are located on the left, suggesting that the person facing the enemy was wounded
by the opponent’s right hand. In 12 cases, combined injuries are observed both on the
right and on the left sides, in one case, only on the right, and in the remaining 6 cases,
only on the left. A detailed study of the skulls revealed traces of medical manipulations,
particularly, trepanation in 4 cases. They were located in the areas of the temple, crown
and occiput. Judging by the types and sizes of the skull injuries, the cause of death in
six cases should have been precisely a cranial trauma. Of the 22 skulls dating back to
the High Middle Ages, traces of trauma were found on 6 skulls. Three skulls showed
injuries inflicted during life, and another 3 had traumas inflicted by blunt-solid objects
shortly before death, which should have been the cause of death. In one case, the object
had to be both blunt-solid and sharp, and in the remaining 5 cases only blunt-solid.
Here, too, the injuries are localized mainly in the forehead, and then in the temples and
face. In contrast to the skulls dating from the late Middle Ages, most of the injuries in
this series occur on the right side. In all eras, human life is the most valuable, and, despite the severe injuries found on the skulls, Khevsuretian traditional healers spared no
effort and knowledge to save people who were on the verge of death. Traces of bravery
and courage of Khevsurs are clearly seen on the bone anthropological material. Cranial
traumas were detected in 27.2 % and 59.4 % of cases on the skulls of the High and Late
Middle Ages, respectively. The fencing tradition, widespread in Khevsureti, reduced
206
the average age of death by 2-1.5 years. The average age of death of the population
of the Late Middle Ages is lower than that of the population of the High Middle Ages.
The individual average age of those who died without injuries is the highest in the High
Middle Ages, which is a reality and can be clearly seen from both the minimum and
maximum ages. According to materials obtained in Georgia, the average age of death
in the High and Late Middle Ages is significantly lower than that of the Khevsurs of the
corresponding periods, which is explained by the customs of the local group and its adaptation to the environment. It is also important that traces of injuries were found only
on the skulls of men, which indicates that Khevsurs did not show aggression towards
women and children and did not use violence against them.
207
cxrili 1
travmebis sixSire xevsurebSi
niSnebi
ganviTarebuli Sua
saukuneebi N=22
gviani Sua
saukuneebi
N=32
N
%
N
%
1. travmebis raodenoba
6/22
23,3
19/32
59,4
2. miyenebuli travmebidan ramdeni
iyo sasikvdilo
3/6
50,0
6/19
31,6
3. travmis mizeziT populaciaSi
gardaicvala
3/22
13,64
6/32
18,75
4. sxva daavadebebiT
gardacvlilTa ricxvi
19/22
26/32
81,25
208
86,36
cxrili 2
travmebis saSualo raodenoba
ganviTarebuli Sua saukuneebi
gviani Sua saukuneebi
N
6
19
Min
1
1
Max
3
8
Mean
1,67
2,84
Std. error
0,33
0,45
Variance
0,67
3,92
Stand. dev
0,81
1,97
209
cxrili 3
gardacvalebis saSualo asaki xevsureTSi
ganviTarebuli Sua saukuneebi
gviani Sua saukuneebi
travma
travmis gareSe
travma
travmis gareSe
6
16
19
13
Min
32,5
22,5
22,5
22,5
Max
57,5
72,5
60
60
Mean
46,67
48,75
43,51
45
Std. error
3,69
3,71
2,22
3,20
Variance
81,67
220,83
94,13
133,35
Stand. dev
9,04
14,86
9,70
11,54
Median
46,25
47,5
45
45
210
sur. 1 (Pict. 1)
sur. 2 (Pict. 2)
perimortuli, sworkideebiani motexiloba marjvena Tvalbudis lateralur
kedelze; sworkideebiani, naCexi motexilobebi marjvniv Txem-kefisa da
safeTqlis midamoebSi
sur. 3 (Pict. 3)
Txemis midamoSi marjvniv arsebuli Sexorcebuli
sicocxlis droindeli motexiloba
211
sur. N4 (Pict. 4)
sur. N5 (Pict. 5)
Tavis qalas winxedi da ukanaxedi. trepanaciis kvali marjvniv Txemis midamoSi
sur. N6 (Pict. 6)
Tavis qalas ukanaxedi.
perimortuli sworkideebiani motexilobis kvali marjvniv Txemis midamoSi,
saidanac bzarebi miemarTebian kefis Zvlisaken
212
sur. N7 (Pict. 7)
Tavis qalas winxedi
sur. N8 (Pict. 8)
sworkideebiani motexilobis
Sexorcebis Semdgomi kvali
marjvniv Sublis midamoSi
sur. N10 (Pict. 10)
naCexi motexiloba marjvniv
safeTqlis da kefis midamoSi
sur. N9 (Pict. 9)
naCexi motexiloba marcxniv Txemis
midamoSi, saidanac motexilobis
bzari grZeldeba kefis midamoSi
213
sur. N11 (Pict. 11)
Tavis qalas winxedi
sur. N12 (Pict. 12)
antemortuli da perimortuli
motexilobebi marcxniv TxemsafeTqlis midamoSi
sur. N13 (Pict. 13)
perimortuli motexilobebi marcxniv TxemsafeTqlis midamoSi. samedicino manipulaciis
kvali marjvena safeTqlis Zvalze
214
Illustrations:
Pict. 1-2. Perimortem, straight-edged fracture on the lateral wall of the right eye socket;
Straight-edged, incised wound in the right occipital and temporal region.
Pict. 3. A healed lifetime trauma on the right side of the parietal bone.
Pict. 4-5. Anterior and posterior view of the skull. Traces of trepanation on the right
side of the parietal bone.
Pict. 6. Posterior view of the skull.
Traces of a perimortem straight-edged fracture on the right occipital area,
from where the cracks move towards the occipital bone.
Pict. 7. Anterior view of the skull.
Pict. 8. A post-healing trace of a straight-edged injury in the right frontal area.
Pict. 9. Incised wound on the left side of the scalp, from where the crack continues
to the occipital area.
Pict. 10. Incised wound on the right temporal and occipital area.
Pict. 11. Anterior view of the skull.
Pict. 12. Antemortem and perimortem fractures in the left parieto-temporal region.
Pict. 13. Perimortem fractures in the left parieto-temporal region. Traces of medical
manipulation on the right temporal bone.
215
arqeologia _ ARCHAEOLOGY
qeTevan diRmelaSvili
samefo rangis samarxebi mcxeTidan samefo
gansasvenebelTa problematikis WrilSi
„da mokuda farnavaz, da dafles winaSe armazisa kerpisa“.1 leonti
mrovelis es fraza erTaderTia, romelic qarTlis samefos warmarT
mefeTa Tu maTi ojaxis wevrTa gansasvenebels gvamcnobs. ar viciT sad
da rogor ikrZalebodnen qarTlis mefeebi mirianamde da iyo Tu ara
raime kanonzomiereba maTi darkZalvis adgilis SerCevisas. leontis
cnoba ki farnavazis dakrZalvaze Tavisive aRmarTuli kerpis fexebTan, orientiradac ver gamodgeba, radgan, misi siswore arqeologiurad arc gadamowmebula, miT ufro, rom armazis kerpis aRmarTvis
zusti adgilic araa cnobili.
Tu zogad tendencias miviRebT mxedvelobaSi, romliTac samefo samarxebi samefo qalaqebSi imarTeboda, aseve uZvelesi droidan
arqeologiurad dadgenil wess, rom samarxebi sacxovrebeli adgilis
siaxloveSi, SemogarenSi mdebareobda, unda vifiqroT, rom qarTlis
mefeTa samarxebic, pirvel rigSi, mcxeTaSia saZiebeli. samwuxarod,
mcxeTaSi dRemde ar aRmoCenila samarxi, romelic qarTlis samefos
romelime mefis gansasvenebelTan pirdapir iqneboda dakavSirebuli.
Tumca, samarxTa Soris aris oTxi, romlebic samefo ojaxis wevrebs
ukavSirdeba.
maTgan pirvelad aucileblad unda davasaxeloT mcxeTis rkinigzasTan, qarTlis mTis ZirSi 1951 w. aRmoCenili mavzoleumi (sur. 1),
romelic mcire zomis darbazuli nagebobaa orferda saxuraviT. nagebia naTali qviSaqvis kvadrebiT da gadaxurulia brtyeli da Rariani
kramitiT. mavzoleumi dasavleT-aRmosavleTis RerZzea gamarTuli da
Sesasvleli aRmosavleTidan aqvs. mavzoleumis sagangebod momzadebul
ezoSi dakrZaluli iyo cxeni. mavzoleumi imTaviTve gauZarcvavT, amitom micvalebulis ConCxic mimofantuli iyo da nivTebis udidesi
1
leonti, mefeTa cxovreba, gv. 26.
216
nawilic waRebuli. is ki rac mZarcvelebs adgilze darCaT aris TvlebiT mooWvili oqros abzinda, kilitebi da mZivebi, minis da naxevrad
Zvirfasi qvis mZivebi, lomisa da frinvelTa gamosaxulebiani sakidebi,
salamurze damkvreli Wabukis brinjaos qandakeba, minis sanelsacxeblebi, saferumarile lambaqebi da niJarebi, Tixis WurWeli da 80-mde
moneta, romelTa Sorisaa parTuli draqmebi, aleqsandre makedonelis
adgilobrivi minabaZebi da romis imperatorTa monetebi. maTgan yvelaze gviani vespasianesia (69-79 ww.). am monetebis mixedviT mavzoleumi I s. bolosaa gamarTuli. gadarCenili arqeologiuri masala da
mavzoleumis arqiteqturuli maxasiaTeblebic amaveze miuTiTeben.1 vis
sakrZalavs warmoadgenda mavzoleumi zustad Tqma SeuZlebelia. Tumca, mZarcvelebisTvis gadarCenili masalis mixedviT Tu vimsjelebT,
dakrZaluli iyo qalbatoni (Zvlebis cudad daculobis gamo, rogorc
Cans, asakis da sqesis zusti gansazRvra ar momxdara). xolo Tu gaviTvaliswinebT mavzoleumis faqtors, romelic cxadia umaRlesi wris
warmomadgenlis sakrZalavia, gadarCenil inventars da samarxis win dakrZalul cxens, qalbatoni, samefo ojaxTan unda davakavSiroT (dedofali?).
SedarebiT mets gveubneba 905-e qvis samarxi akldama, romelic
aRmoCnda 1985 w. samTavros dedaTa monastris win, gzis piras. samarxi
qviSaqvis filebiT Sedgenili qvayuTia orferda gadaxurviT. samarxSi
2 micvalebuli esvena TaviT aRm-isken. orive gverdze xel-fex mokeciT. CrdiloeTiT dakrZaluli 45-50 wlis iyo da sqesi ar ganisazRvra (Tumca, arqeologebi samarxis Sesaxeb gamoqveynebul statiis
daskvniT nawilSi uTiTeben, rom qalbatoni iyo), xolo samxreTiT meore daukrZalavT, 25-30 wlis qali.2 micvalebulTaTvis Catanebuli
mdidruli inventaridan, romlebSic gvxvdeba rogorc oqros samkauli,
ise vercxlis WurWeli da sxvadasxva masalisa da daniSnulebis nivTebi, gansakuTrebiT gamosayofia pirveli micvalebulisTvis Catanebuli
vercxlis kolofi gorgonasa da ori mamakacis gamosaxulebiT, aqatis
saferumarile lambaqi da vercxlis sarke dionises gamosaxulebiT
(sur. 2), romlebic romaul imports warmoadgens da saqarTveloSi analogic ar moepovebaT.3
samarxSi aRmoCenili masala yvelaze axlo paralels poulobs
bagineTis akldamis (ix. qvemoT) da armazisxevis pitiaxSTa sagvareulo
1
2
3
lomTaTiZe, ciciSvili, axladaRmoCenili akldama, gv. 641-648.
anTropologiuri masala daculia saqarTvelos erovnul muzeumSi.
afaqiZe, nikolaiSvili, mcxeTis warCinebulTa gansasvenebeli, gv. 7-80.
217
samarxebSi aRmoCenil masalebTan da zogadad I-III ss. TariRdeba.1 Tumca, samarxSi dadasturebuli monetebis mixedviT (gotarzes, avgustusis, neronis, traianes da adrianes monetebi), SesaZlebelia samarxSi
meore qalbatonis dakrZalvis TariRad II s. 40-iani wlebi vivaraudoT
(sxva SemTxvevaSi Semdgomi periodis monetebi aucileblad moxvdeboda
samarxSi). samarxis gamarTvis TariRad ki arauadres igive saukunis 2030-iani wlebi unda miviCnioT (samarxSi pirveli micvalebuli daZruli
da gverdiT miweuli araa, rac dakrZalulTa erTi ojaxis wevrobaze
metyvelebs da nivTebic qronologiurad araTu ar gansxvavdeba erTmaneTisgan, rig SemTxvevaSi orive micvalebuls Catanebuli aqvs identuri nivTebi).
rac Seexeba dakrZalulTa statuss da vinaobas, vfiqrobT, isini
samefo ojaxis wevrebad upirobod unda iqnen miCneulni. amaze, garda
Catanebuli mdidruli inventarisa, miuTiTebs kidev ori faqti: pirveli, esaa samarxis aRmoCenis adgili – samTavros dedaTa monastris
win. 2002 wels samTavros taZarSi Catarebuli arqeologiuri gaTxrebis dros gaiwminda IV-VI ss. bazilikis naSTebi da amiT dadasturda naratiuli wyaroebis gadmocema mirian mefis mier qalaqis zRudis
CrdiloeTiT mayvlovanSi taZris mSeneblobis Sesaxeb. magram am bazilikis qveS, aseve aRmoCnda rotondis tipis nageboba (15 m. radiusis mqone) didi saparado TaRovani SesasvleliT, romelic bazilikis
mSeneblobamde mdgara aq da is im doneze iyo mosworebuli, rac bazilikis mSeneblobisTvis iyo saWiro, misi arqiteqturuli detalebi ki
bazilikaSi iyo gamoyenebuli.2 rotonda imTaviTve samarTlianad iqna
moazrebuli warmarTul sakulto nagebobad. Tu gavixsenebT „moqceva¡ qarTlisa¡“-s da leonti mrovelis monaTxrobs, rom wminda nino
mcxeTaSi Camosvlisas jer samefo baRSi Cerdeba, romelSic apolonis
taZari dgas (mis Sesaxeb qvemoT SevCerdebiT), xolo Semdeg mayvlovans
irCevs jvris samalavad da saswaulebis mosaxden adgilad,3 unda vivaraudoT, rom wyaroebis mayvlovani zustadac unda yofiliyo warmarTuli salocavi adgili. amas garda, araerTi magaliTi gvaqvs imisa,
rom qristianuli taZrebi warmarTul sakulto adgilebze Sendeboda
(Sors rom ar wavideT: zedazeni da nekresic kmara).
amdenad, gamodis, rom 905-e akldama sakulto nagebobis siaxloveSia gamarTuli. msgavsi SemTxveva dafiqsirebulia sveticxovlis
1
2
3
afaqiZe, nikolaiSvili, mcxeTis warCinebulTa gansasvenebeli, gv. 7-80.
yifiani, mefe mirianis bazilika, gv. 11-36.
`moqceva¡ qarTlisa¡~, gv. 122-124; leonti, mefeTa cxovreba, gv. 93-94.
218
ezoSi, razec qvemoT gveqneba saubari da ufro cxadi gaxdeba, ratom
unda miviCnioT 905-e samarxi samefo rangisad.
meore esaa samarxSi Catanebuli vercxlis langari (sur. 3), romelzec punsonis teqnikiT parTul arameulze Sesrulebulia warwera:
„tiridat sefewulis var“. warwera paleografiulad ax. w. I saukuniT
TariRdeba, xolo tiridatSi k. wereTeli parTiis mefeTa qronologiis gaTvaliswinebiT, moiazrebs tiridat sefewuls, romelic romis imperator tiberiusis daxmarebiT parTiaSi gamefda ax. w. 36 w. romauli
wyaroebiT ki cnobilia, rom am procesSi mas daxmarebas uwevda iberTa
mefe miTridate I, farsman I-is mama. Tasze warwera Sesrulebuli unda
iyos mis gamefebamde 35-36 wlebSi da amave dros unda moxvedriliyo
is iberiaSi, rogorc ufliswulis ZRveni misi mokavSirisadmi.1 bunebrivia, qarTlis mefisTvis gamogzavnili langari verafriT moxvdeboda
arasamefo ojaxis wevris samarxSi, miuxedavad imisa, rom ZRvenis gamogzavnasa da mis samarxSi Catanebis faqtebs erTmaneTisgan sul mcire
80 weli aSorebs (msgavsi SemTxvevidan unda gavixsenoT armazisxevis
N3 samarxi, romelic masSi Catanebuli numizmatikuri masalis safuZvelze III s. meore naxevriT TariRdeba. samarxi miCneuli iyo bersuma pitiaxSis sakrZalavad, masSi Catanebuli vercxlis langris gamo,
romelzec amokveTili berZnuli warweriT vigebT, rom langari flavius dadesma uZRvna bersuma pitiaxSs.2 ukanaksnelma kvlevebma uCvena,
rom langarze moxseniebuli flavius dadi igive qarTlis mefe miTridate II-ea da langaric mis mieraa Tavisi pitiaxSisadmi boZebuli I s.
80-ian wlebSi,3 romelic TiTqmis ori saukunis Semdeg moxvda qarTlis
pitiaxSis ojaxis wevris samarxSi).
amdenad, 905-e akldama samefo ojaxis wevrTa gansasvenebelia,
romelic samarxis TariRidan gamomdinare (II s. pirveli naxevari) qarTlis mefis – farsman qvelis mefobis drosaa gamarTuli. samwuxarod,
akldamaSi dakrZalulTa vinaobis ufro dakonkreteba SeuZlebelia,
miT ufro, rom zustad pirveli micvalebulis sqesic araa gansazRvruli (misTvis Catanebuli arqeologiuri masalac ar Seicavs iseT
ganmsazRvrel nivTebs, romlebic mkveTrad gamoxatavda mis sqess, radgan sarkofagSi aRmoCenili masala sxva SemTxvevebSi gvxvdeba rogorc
qalTa, ise mamakacTa samarxebSi).
1
2
3
wereTeli, arameuli damwerlobiT, gv. 155-178.
afaqiZe, lomTaTiZe, kalandaZe, mcxeTa, gv. 52-54.
gagoSiZe, margiSvili, mefe flavius dadis vinaobisTvis, gv. 20-59.
219
mesame samarxi, romelzec unda SevCerdeT, yvelaze bednieri SemTxvevaa Tavisi informaciulobiT. esaa sveticxovlis N14 samarxi, romelic aRmoCnda 2001 w. sveticxovlis taZris Crd-aRm. kuTxis qveS. samarxi
saguldagulod damuSavebuli qviSaqvis naribandebiani oTxi filisgan
iyo Sekruli da is gadaxuruli gaxldaT qviSaqvis sami filiT. iatakad
Tixis sami fila iyo gamoyenebuli. 45-50 wlis qalbatoni TaviT dasavleTiT iyo dakrZaluli gulaRma, xelebi muclis areSi ewyo, xolo
fexebi muxlebSi gadaSlili marjvniv da marcxniv.1 micvalebulisTvis Catanebuli samkaulidan da sxvadasxva nivTidan gansakuTrebuli
mniSvnelobis aRmoCnda vercxlisa da oqros masalisgan damzadebuli
sawer-kalamis kompleqti (penali kalmebiT, samelne, saweri dafa [?]),
romlis analogi ar arsebobs (sur. 4-5) da samefo beWedi, romelic
micvalebuls marcxena xelze ekeTa.2 oqros beWedSi Casmul sardionis
Tvalze amoWrilia qalis biusti berZnuli warweriT – dedofali ulpia mbrZanebeli (sur. 6). m. mSvildaZis mosazrebiT, dedofals saxeli
romis moqalaqeobis Sedegad unda mieRo romis imperatorisgan da es
unda momxdariyo antoniusebis dinastiis dros.3 imave samarxSi aRmoCenilia oqros sakidi falerebi markus avreliusis colisa da Svilis –
faustina umcrosisa da lucilas gamosaxulebiT da lucilas mcirewlovani vaJebis gamosaxulebiani kameo-sakidebi, romlebic iseTive
ZRvens warmoadgens dedofal ulpiasadmi gamogzavnils,4 rogorc es
magaliTad, markus avreliusis gamosaxulebiani langari an asparug
pitiaxSis samarxSi aRmoCenili antinoes gamosaxulebiani langaria.
ulpiasadmi gamogzavnili saCuqrebi qronologiurad 165-182 wlebSia
damzadebuli da iberiaSi moxvedrili, lucilas gardacvalebamde.5 amdenad, am masalis mixedviT, dedofali ulpia markus avreliusis Tanamedrove iberiis dedofalia da is qarTlis mefe ustamosis meuRlea,
romlis Sesaxebac istoriuli wyaroebi arafers amboben. Tumca, misi
mefoba qarTlSi daadastura ulpias samarxSi Catanebulma sawerma
mowyobilobam, romlis berZnuli warwera gveubneba, rom mowyobiloba mefe ustamosis kuTvnilebas warmoadgenda – „mefe ustamosisa da
evgeniosisa “.6
1
2
3
4
5
6
anTropologiuri masala daculia saqarTvelos erovnul muzeumSi.
afaqiZe, sveticxovlis, gv. 69-123.
mSvildaZe, ulpias sabeWdavi, gv. 53-61.
mSvildaZe, flaviusebis, gv. 103-115.
mSvildaZe, flaviusebis, gv. 103-115.
yauxCiSvili, berZnulwarweriani nivTebi, gv. 124-127.
220
cnobilia, rom II s. pirveli naxevari da meore naxevris dasawyisi
farsman qvelis mefobis periodia, mis Semdeg ki mefe xdeba xsefarnugi, romelic, rogorc Cans, farsmanis vaJi ar iyo da taxti daikava
mefis mokvlisa da saxelmwifo gadatrialebis Semdeg.1 Tumca, zustad
rodis xdeba es da rodemdea xsefarnugi mefe, ucnobia. magram, radgan
sveticxovlis N14 samarxis penalis mixedviT, markus avreliusis Tanamedroved ustamosia, gamodis, rom xsefarnugis mefoba II s. mesame meoTxedSi unda vigulisxmoT, romlis Semdegac taxtze adis ustami. qarTuli naratiuli wyaroebi arc xsefarnugs da arc ustams ar icnoben.
„moqceva¡ qarTlisa¡“ da leonti mroveli farsman qvelis Semdeg sul
sxva mefeebs asaxeleben: „moqceva¡ qarTlisa¡s“ Satberduli teqsti
ubralod CamoTvlis – roksa da Radams,2 xolo leonti mroveli yveba
mirdatze, romelic farsman qvelis mokvlis Sedegad gaxda mefe, adamze – farsmanis vaJze da farsmanze – adamis vaJze.3 Semdeg ki orive
wyaroSi qarTlis mefed amazaspia saxeldebuli, romlis mefoba III s. 4060-ian wlebSi dasturdeba rogorc sasanuri paleografiiT, ise bagineTze aRmoCenili berZnuli warwerebiT.4 naratiuli wyaroebis romel
mefeebs Seesabamebian armazis bilingvisa da sveticxovlis N14 samarxis
paleografiiT cnobili qarTlis mefeebi, an saerTod Seesabamebian Tu
ara, es calke kvlevis sakiTxia. Tumca, is, rom farsmanis Semdeg ukve
viciT ori mefis saxeli – xsefarnugi da ustami – es cxadia.
davubrundeT ulpiasa da ustams. ras gveubneba samarxis mdebareoba? Tu gavixsenebT `moqceva¡ qarTlisa¡“-sa da leonti mrovelis
monaTxrobs, sveticxoveli aSenda iq, sadac samefo baRi – samoTxe
mdebareobda.5 ufro konkretuli cnoba moipoveba borjias papirusis
sinodur teqstSi, sadac naTqvamia, rom sveticxovlis mSeneblobis
dawyebisTvis im adgilas idga apolonis taZari, marmarilos svetebiT,
romlis gamoyenebac amaod ucdiaT sveticxovlis mSeneblebs.6 XX s. 60ian wlebSi sveticxovlis interierSi gaTxrebis dros aRmoCnda svetTa
korinTuli kapitelebi, romlebic TavisTavad cxadia, arafriT ukavSirdeba sveticxovlis taZars da isini warmarTuli sakulto nagebobis
leonti mroveli, mefeTa cxovreba, gv. 53; meliqiSvili, saqarTvelo, gv. 534.
„moqceva¡ qarTlisa¡“, gv. 82-83.
3
leonti mroveli, mefeTa cxovreba, gv. 53-54.
4
SoSiaSvili, qarTlis samefos, gv. 69-71; yauxCiSvili, romauli tipis abano, gv. 1114; nikolaiSvili, armazcixe, gv. 54.
5
`moqceva¡ qarTlisa¡”, gv. 122-123, 132-133; leonti mroveli, mefeTa cxovreba, gv.
93-94,111-112; diRmelaSvili, qristianuli simbolika, gv. 133-135.
6
TamaraSvili, qarTuli eklesia, gv. 204.
1
2
221
kuTvnili unda iyvnen.1 amdenad, cxadia, rom sveticxoveli dgas mefeTa
warmarTul salocavze. xolo dedofali dakrZalulia am taZris siaxloves, mis ezoSi. aq kidev erTxel unda gavixsenoT leonti mrovelis
cnoba, rom farnavazi kerpis fexebTan dakrZales. Tu am gadmocemasa
da ulpias samarxis mdebareobas gaviTvaliswinebT, ismis kiTxva – xom
ar SeiZleba ustamosic kerpis/samlocvelos siaxloves daekrZalaT?!
samwuxarod, sveticxovlis ezo arqeologiurad Seuswavlelia da am
mxriv jerjerobiT arafris mTqmelic.
meoTxe SemTxveva samefo rangis samarxisa bagineTis samarxia,
romelic aRmoCnda 1946 w. armazcixis kldekarSi (sur. 7). sarkofagi Sedgeba qvaSi amoWrili Casasveneblis da orferda saxuravisgan.
sarkofagSi micvalebulis ConCxi ar aRmoCenila, rac gvafiqrebinebs,
rom SesaZloa kenotafTan gvqondes saqme. iyo mxolod 7-8 wlis bavSvis
kbilebi, romlebic, albaT, ufro amuletebad unda miviCnioT, vidre
samarxis mesakuTris nawilad (Znelad asaxsnelia kbilebis dakrZalva
Tu SeZles, ConCxis Tundac calkeuli nawilebis dakrZalva ratom ar
moxerxda meoradi damarxviT mainc, rogorc es armazisxevis e. w. „bersuma pitiaxSis samarxSia“ (amasTan, samarxi gauZarcvavi iyo, rac imas
niSnavs, rom Zvlebi samarxidan ver mimoifanteboda). samarxSi bavSvTa
kbilebis Cayolebis faqti ki cnobilia. Sors rom ar wavideT, magaliTad moviyvanT armazcixis N7 sarkofagis SemTxvevas, sadac, bavSvis
kbili Cadebuli iyo gulsakid kolofSi.2 bagineTis akldama savse iyo
oqrosa da vercxlis nivTebiT, maT Soris iyo dasakrZalavi sareclis
fexebis vercxlis SeWediloba, vercxlis WurWeli da oqros samkauli,
romlebic ZiriTadad imeorebs armazisxevis pitiaxSTa da samTavros
N905-e samarxebSi dacul nivTebs. samarxi daTariRebulia II s. miwuruliTa da III s. pirveli naxevriT.3 Tumca, vinaidan samarxSi aRmoCenilia
markus avreliusis gamosaxulebiani vercxlis langari (sur. 8), romelic II s. 70-ian wlebis nakeTobas warmoadgens da imperatoris saCuqari
unda iyos qarTlis mefis karze (rogorc irkveva, langari damzadebulia saimperatoro karTan specialurad Seqmnil erT-erT saxelosnoSi,
romlebSic mokavSire da megobari qveynebis mmarTvelebisTvis gankuTvnili sasaCuqre nawarmi mzaddeboda),4 unda vivaraudoT, rom samarxic II-III ss. mijnazea gamarTuli. visi unda iyos samarxi? cxadia, misi
1
2
3
4
yifiani, kedlis burjTa, gv. 61-63.
afaqiZe, lomTaTiZe, kalandaZe, mcxeTa, gv. 85.
nikolaiSvili, armazcixe, gv. 46.
Мачабели, Торевтика, сс. 48-50.
222
mdebareobidan gamomdinare, samarxi upirobod unda CaiTvalos samefo
rangis samarxad. Tumca, masSi ConCxis ar aRmoCena saSualebas ar iZleva, iTqvas qalis samarxad iyo gamiznuli is Tu kacisad. amaze aqcentireba SeuZlebelia samarxSi Catanebuli masaliTac, radgan msgavsi
nivTebi igive armazisxevis Tu samTavros samarxebSi gvxvdeba rogorc
mamakacTa, ise qalTa inventarad. erTaderTi, rac SeiZleba iTqvas, es
aris is, rom samarxi mefe ustamis ojaxs unda ukavSirdebodes, romelic, rogorc zemoT gairkva, qarTlis mefea II s. bolos.
amdenad, am monacemebis SejerebiT, am etapisTvis qristianobamdeli qarTlis samefo ojaxis gansasveneblebidan gvaqvs mxolod: I s.
meore naxevarSi mcxovrebi dedoflis gansasvenebeli armazcixis siaxloves (rkinigzasTan), romlis vinaoba ucnobia; II s. dasawyisSi mcxovrebi farsman qvelis samefo ojaxis wevr qalbatonTa gansasvenebeli
samTavrodan, romelTa vinaoba aseve ucnobia, II s. meore naxevarSi
mcxovrebi dedofal ulpias samarxi sveticxovlidan, romelic mefe
ustamis Tanamecxedrea da II-III ss. mijnaze gamarTuli samefo akldama
armazcixidan, romelic aseve ustam mefis ojaxTanaa dakavSirebuli.
samefo samarxTa ganxilvisas, ismis kiTxva: aris SesaZlebeli
msjeloba imaze, ra principiT irCeoda samefo sakrZalavebi iberiis
samefoSi qristianobis miRebamde? Cvens mier ganxiluli monacemebis
SejerebiT, qarTlis mefeTa saojaxo sakrZalavebad gvevlineba armazcixe, axlandeli rkinigzis ubani, samefo walkoti, anu salocavi
adgili dRevandeli sveticxovlis adgilas da aseve salocavi adgili dRevandeli samTavros teritoriaze. amaTgan, armazcixis akldama
cixis mTavar kldekarSia gamarTuli da Znelad warmosadgenia samefo rezidenciis mTavari kldekari Tundac samefo ojaxis samarovnad
gamoeyenebinaT. amis arc sivrcea iq, arc SesabamisobaSi modis cixis
cxovrebasTan da arc aRmoCenila sxva samarxi. amitom bagineTis akldamis am kldekarSi gamarTva sxva mizezebiT unda aixsnas. rac Seexeba kldekaris mavzoleums, is ganyenebuladaa gamarTuli, Tumca, Tu
gaviTvaliswinebT misgan dasavleTiT ramdenime aseul metrSi dadasturebul I-III ss. samarovans, romelic gamTxrelTa mier elinizebuli,
ucxo eTnikuri jgufis samarovnad aris miCneuli da iqve mdebare namosaxlars, romelic gaigivebulia qarTlis cxovrebaSi naxseneb mogvTakarTan, III-IV ss. movlenebis konteqstSi rom Cndeba,1 maSin SesaZloa,
samefo mavzoleumic amave ubanTan kavSirSi gangvexila. Tumca, am Se1
sixaruliZe, abuTiZe, mogvTakaris samarovani, gv.109-131.
223
mogarenis mWidro dasaxleba da misi arqeologiurad srulad Seuswavleloba meti msjelobis saSualebas ar iZleva. miT ufro imis axsnisas, ra kavSiri aqvs samefo mavzoleums ucxo eTnikuri – elinizebuli mosaxleobis samarovanTan. rac Seexeba danarCen or samarxs, am
SemTxvevaSi maTi gamarTva warmarTuli samlocveloebis siaxloveSi,
vfiqrobT, unda miuTiTebdnen samefo samarxTa gamarTvis garkveul
tradiciaze sakulto ZeglebTan. principSi, swored am tradiciisTvis
unda daedo safuZveli farnavazis armazis fexebTan dakrZalvas.
damowmebuli wyaroebi da literatura
leonti mroveli, mefeTa cxovreba – leonti mroveli, mefeTa cxovreba, q. cx., teqsti dadgenili yvela ZiriTadi xelnaweris mixedviT s.
yauxCiSvilis mier, t. I, Tbilisi, 1955.
„moqceva¡ qarTlisa¡“ – moqceva¡ qarTlisa¡, Zeglebi, I, Tbilisi, 1963.
afaqiZe, lomTaTiZe, kalandaZe, mcxeTa – afaqiZe a., lomTaTiZe g., kalandaZe a., mcxeTa, I, Tbilisi, 1955.
afaqiZe, nikolaiSvili, mcxeTis warCinebulTa gansasvenebeli – afaqiZe a., nikolaiSvili v., `mcxeTis warCinebulTa gansasvenebeli ax.w. III
saukunisa – akldama 905, mcxeTa, arqeologiuri kvleva-Ziebis Sedegebi~, XI, Tbilisi, 1996, gv. 7-80.
afaqiZe (da sxva), sveticxovlis – afaqiZe a., yifiani g., nikolaiSvili
v., manjgalaZe g., kapanaZe m., sveticxovlis ezoSi Catarebuli arqeologiuri samuSaoebi, mcxeTa, 2001, kreb.: `VI samecniero sesia, 2001 da
2002 wlebis savele-arqeologiuri kvleva-Ziebis Sedegebi~, Tbilisi,
2003, gv. 69-123.
afaqiZe, bagineTis kldekaris sarkofagi – afaqiZe g., bagineTis kldekaris sarkofagi, Zm, 33, 1973, gv. 59-65.
gagoSiZe, margiSvili, mefe flavius dadis vinaobisTvis – gagoSiZe
i., margiSvili s., mefe flavius dadis vinaobisaTvis, `onlain arqeologia~, 4, 2013, gv. 20-59. vebgverdis misamarTi: heritagesites.ge/uploads/
files/59ef489029ea8.pdf
diRmelaSvili, qristianuli simbolika – diRmelaSvili q., qristianuli simbolika I-VI ss., istoriis doqtoris akademiuri xarisxis mosapoveblad wardgenili sadisertacio naSromi, Tbilisi, 2010.
TamaraSvili, qarTuli eklesia – TamaraSvili m., qarTuli eklesia dasabamidan dRemde, Tbilisi, 1995.
224
lomTaTiZe, ciciSvili, axladaRmoCenili akldama – lomTaTiZe g.,
ciciSvili i., axladaRmoCenili akldama mcxeTaSi, smam, t. 12, N10,
1951, gv. 641-648.
meliqiSvili, saqarTvelo – meliqiSvili g., saqarTvelo ax. w. I-III ss.,
sin, I, red.: g. meliqiSvili, Tbilisi, 1970, gv. 500-570.
mSvildaZe, ulpias sabeWdavi – mSvildaZe m., ulpias sabeWdavi beWdis
Seswavlis sakiTxisaTvis, siiS, XII, 2017, gv. 53-61.
mSvildaZe, flaviusebis – mSvildaZe m., flaviusebisa da antoninusebis saimperatoro gvarTan dakavSirebuli nivTebi sveticxovlis N14
mdidruli akldamidan, siiS, XIII, 2018, gv.103-115.
nikolaiSvili, armazcixe – nikolaiSvili v., armazcixe qarTlis samefo rezidencia, Tbilisi, 2011.
sixaruliZe, abuTiZe, mogvTakaris samarovani – sixaruliZe a., abuTiZe
a., mogvTakaris samarovani, katalogi, `mcxeTa~, VII, Tbilisi, 1985, gv.
109-131.
SoSiaSvili, qarTlis samefos – SoSiaSvili n., qarTlis samefos
sagareo politika da diplomatia III saukunidan V s. I naxevramde, `qarTuli diplomatiis istoriis narkvevebi~, I, red.: r. metreveli, Tbilisi, 1998. gv. 63-83.
wereTeli, arameuli damwerlobiT – wereTeli k., arameuli damwerlobiT Sesrulebuli axali warwera mcxeTa-samTavrodan, macne, iaexs,
1987, N3, gv.155-178.
yauxCiSvili, romauli tipis abano – yauxCiSvili T., romauli tipis abanos maxloblad aRmoCenili warweris gaSifvrisa da termin
„mamamZuZes“ gagebisTvis, narkvevebi, sxsm, IV, 1998, gv.11-14.
yauxCiSvili, berZnulwarweriani nivTebi – yauxCiSvili T., berZnulwarweriani nivTebi mcxeTidan, `VI samecniero sesia, 2001 da 2002
wlebis savele-arqeologiuri kvleva-Ziebis Sedegebi~, Tbilisi, 2003,
gv.124-127.
yifiani, kedlis burjTa – yifiani g., kedlis burjTa korinTuli kapitelebi sveticxovlis ezodan, narkvevebi, sxsm, III, 1997, gv. 21-28.
yifiani, mefe mirianis – yifiani g., mefe mirianis bazilika, `qarTuli
arqiteqturis Teoriisa da istoriis sakiTxebi~, Tbilisi, 2007, gv.1136.
Мачабели, Торевтика – Мачабели К., Торевтика позднеантичной Грузии, Тбилиси, 1976.
225
Ketevan Digmelashvili
The Royal Tombs from Mtskheta, the Problem of the Location
of the Royal Burial Site
Summary
The Notice of Leonty Mroveli is the only historical source that specifies the location
of the pagan kings and the graves of their family members. It is also the unique source
that mentions that king Parnavaz was buried next to the feet of the statue of the Armazi
idol. However, we do not know in reality how or where the kings were buried before
the king Mirian, the first Christian king, or if there was any regularity in choosing the
location of the graves.
According to common custom, before Christianity, the tombs of kings were
mostly located near populated areas of the city. We think that the tombs of the Iberian
kings should be located at Mtskheta town. Yet, no indications have been found of it in
the excavated graves of Mtskheta. However, there were four graves which thought to
be the representatives of the royal family. A tomb of the unknown queen was discovered near the railway line next to the Armazi castle, and dates to the second half of the
I century A. D. The second is grave N905 from Samtavro Necropolis in which 2 individuals (females) were buried in tomb. The individuals are considered to be the family
members of King Parsman II the Valiant. The grave dates back to the beginning of the
II century A. D. The third grave is from the garden of Svetitskhoveli church. The tomb
N14 belonged to queen Ulpia (the wife of king Ustam) dates back to the II half of the
II century A. D. The last fourth tomb is also considered to be related to the family of
King Ustam from the end of II and the beginning of the III century A. D. It was located
next to the Armazi castle. Unfortunately, not a single skeleton was found in the tomb
for further analysis.
As we see, in the course of past archaeological expeditions to Mtskheta, significant material was collected to discuss the answer to the question of whether the locations of the burial sites were based on some system. Considering all the circumstances,
the royal family members were used to buried in the Armaztsikhe (near the railway).
We also think that mentioned N905 and N14 tombs were placed right next to pagan
temples. Those temples were located at the same place where nowadays Samtavro and
Svetitskhoveli churches are situated. We think that the tradition of constructing tombs
next to the pagan temples began with King Parnavaz when he was buried next to the
feet of Armazi Idol.
226
sur. 1 (Photo 1)
sur. 2 (Photo 2)
sur. 3 (Photo 3)
sur. 4 (Photo 4)
227
sur. 5 (Photo 5)
sur. 6 (Photo 6)
sur. 7 (Photo 7)
sur. 8 (Photo 8)
228
ilustraciebi:
sur. 1. dedoflis mavzoleumi rkinigzasTan (foto q. diRmelaSvili).
sur. 2. 905-e akldamaSi aRmoCenili vercxlis sarkis saxuravi da yuri
(foto: saqarTvelos erovnuli muzeumi).
sur. 3. 905-e akldamaSi aRmoCenili tiridat sefewulis kuTvnili
vercxlis langari (foto: saqarTvelos erovnuli muzeumi).
sur. 4. dedofal ulpias samarxSi (sveticxovlis me-14 samarxi) aRmoCenili saweri mowyobiloba (foto: saqarTvelos erovnuli muzeumi).
sur. 5. dedofal ulpias samarxSi (sveticxovlis me-14 samarxi) aRmoCenili saweri mowyobilobis detali mefe ustamosis moxseniebiT (foto: saqarTvelos erovnuli muzeumi).
sur. 6. dedofal ulpias gamosaxulebiani oqros beWedi (foto: saqarTvelos erovnuli muzeumi).
sur. 7. bagineTis akldama (foto q. diRmelaSvili).
sur. 8. bagineTis akldamaSi aRmoCenili markus avreliusis gamosaxulebiani langari (foto q. diRmelaSvili).
Illustrations:
Photo 1. Queen’s Mausoleum near the railway (photo by K. Digmelashvili).
Photo 2. Lid and handle of a silver mirror found in tomb N905 (photo by Georgian
National Museum).
Photo 3. Plate of prince Tiridates discovered in tomb N905 (photo by K. Digmelashvili).
Photo 4. A writing complect found in the tomb of Queen Ulpia (tomb N14 in the yard
of Svetitskhoveli) (photo by Georgian National Museum).
Photo 5. Detail of a writing complect found in the tomb of Queen Ulpia (tomb N14
in the yard of Svetitskhoveli), referring a King Ustamos (photo by Georgian
National Museum).
Photo 6. A gold ring with the depiction of Queen Ulpia (photo by K. Digmelashvili).
Photo 7 Tomb of Bagineti (photo by K. Digmelashvili).
Photo 8. A plate with the depiction of Marcus Aurelius found in the Bagineti’s tomb
(photo by K. Digmelashvili).
229
daviT mindoraSvili
erTi epizodi xixanis cixis istoriidan
xixanis cixe, romelic Sua saukuneebSi abuserisZeTa Zlieri sagvareulos sakuTreba iyo, maRalmTiani aWaris erT-erTi mniSvnelovani Zeglia. werilobiTi wyaroebis mixedviT, XI s-is Sua xanebisaTvis abuserisZeni flobdnen: artanujs, cixis-jvars, awyurisa da xixanis cixeebs.1 am
punqtebis mflobeli abuserisZeni ekonomikurad didad SeZlebuli da
politikuradac sakmaod gavleniani sagvareulo iyo. maTi erT-erTi
TvalsaCino warmomadgeneli gaxldaT XIII s-is cnobili mwignobari da
mecnieri tbeli abuserisZe.
xixanis cixe mdebareobs arsianis qedis erT-erT ganStoebaze, xixaniswylis marcxena mxares, aWara-SavSeTis sazRvarze mTebiT
garSemortymul maRal kldeze (geografiuli koordinatebi: X 0296895,
Y 4601756) (tab. I1-2, II). cixem mkvlevarTa yuradReba jer kidev XIX s-Si
miipyro (g. yazbegi, p. uvarova, T. saxokia, z. WiWinaZe). SemdgomSi cixis SeswavlaSi didi wvlili Seitanes x. axvledianma da S. mamulaZem.
2013-2017 wlebSi, aWaris kulturuli memkvidreobis dacvis saagentos
TaosnobiT, xixanze ganxorcielda arqeologiuri gaTxrebi, romlebic
Seexo cixis eklesias, sasaxles, marnebs, koSks da sxv. (tab. II). gaTxrebis
Semdeg naTeli warmodgena Segveqmna cixis nagebobaTa arqiteqturaze,
samSeneblo xelovnebaze; dazustda SenobaTa gegmebi, zomebi; Sesworda
cixis gengegma; damuSavda gaTxrebisas mopovebuli mravalferovani artefaqtebi da sxv. gaTxrebis Sedegad aRmoCenilma masalam rig SemTxvevaSi sruliad axleburad dasva da gadawyvita cixis istoriis manamde burusiT moculi sakiTxebi. gairkva, rom xixanis kldovan mTaze
cixis pirveli nagebobebi ukve X s-Si Cndeba. XIII s-is Semdgom cixeze
intensiuri cxovrebis kvali TandaTan qreba. xixanis ganviTarebuli
Sua saukuneebis nagebobebis Sesaxeb araerTi naSromia gamoqveynebuli.2
amitom maTze sityvas aRar gavagrZeleb.
ganviTarebuli Sua saukuneebis nagebobebis garda, cixeze gaiTxara
mogviano xanis Senobebi, romlebic ar gamoirCevian Tavisi masStabebiTa
matiane qarTlisa, gv. 3009.
mindoraSvili, xixanis cixeze 2013 wels Catarebuli, gv. 132-183; misive, xixanis
cixeze 2014-15 wlebSi Catarebuli, gv. 323-379; misive, xixanis cixis istoriidan, gv.
122-140; misive, xixanis cixe.
1
2
230
Tu arqiteqturuli iersaxiT. Tumca, isini dakavSirebuli Canan cixis
istoriis mniSvnelovan epizodTan da am mxriv sainteresod gamoiyurebian (tab. II, III2-7, IV). aRniSnuli nagebobebi pirobiTad or jgufad
SeiZleba daiyos: I. Senobebi gamaTbobeli saSualebebis gareSe da II.
buxriani Senobebi.
I jgufis Senobebi xuTia. maTgan oTxi, kvadratuli gegmis miwuria,
da mSrali wyobiTaa nagebi. zomiT patarebia (farTobi – 2,35x2,40,
4,80x4,50, 4x3,70 m.) (tab. III3-7). mexuTe Senoba cixis centralur nawilSi
gaiTxara. igi galavanze miSenebuli ovalurkedliani miwuria (5x3,40
m.) (tab. III3). yvela nageboba cixis galavniT Semofarglul teritoriazea ganlagebuli. maTSi arqeologiuri masala iSviaTad Cndeboda.
Tumca, zogierTSi gamovlinda keramikis ramdenime fragmenti – keci,
samarile, doqi da sxv. (tab. III8). arqeologiuri masalis simravliT gamoirCeva ovalurkedliani Senoba, romelSic aRmoCnda zarbaznis 166
Wurvi (tab. III9). nagebobaTa daniSnulebis Sesaxeb SeiZleba iTqvas, rom
buxriani Senobebisgan gansxvavebiT, isini sacxovreblad gamousadegaria da maT mxolod damxmare saTavsebis (sawyob-sacavebis) funqcia
SeiZleba hqonodaT.
gviandeli Senobebis II jgufs Seadgens buxriani miwuri nagebobebi. cixis teritoriaze rva aseTi Senobaa gamovlenili. erTi maTgani
(5,60x4,70 m.) gamarTulia ganviTarebuli Sua saukuneebis sasaxleSi
(tab. III2). meore nageboba (4,10x3,40 m.) sasaxleze garedan miuSenebiaT.
orive Senobis mSralad nageb kedlebSi meoradi gamoyenebiT CarTuli
iyo sasaxlis kirxsnaris kvaliani qvebi da eklesiis lorfinebi (tab.
III2). erTi buxriani nageboba (4,10x3 m.) gaumarTavT ganviTarebuli Sua
saukuneebis gauqmebul maranze (tab. IV1). danarCeni Senobebi uSualod zRudis kedlebis gaswvriv (tab. II, IV2,3,4) an mis gareTaa agebuli
(tab. II, IV5,6). isinic mSrali wyobiTaa nagebi da maT kedlebSic aqa-iq
sasaxlis qvebi Tu eklesiis lorfinebia CarTuli. SenobaTa farTobebi mokrZalebulia – 3,20x3,45, 3,80x3,30, 3,60x3,50, 3,30x3,10, 4,20x4,30 m.
nagebobebi savaraudod, yavriT unda yofiliyo daxuruli. buxrebis
garda, kedlebSi TaxCebic CaurTavT.
II jgufis Senobebis TariRisa da funqciis Sesaxeb Tavis droze
vwerdi, rom nagebobaTa TariRi, savaraudod, XVII-XVIII ss-iT unda ganisazRvros. isini ar warmoadgenen raime droebiT, sezonur sadgomebs,
vinaidan yvela maTganSi buxaria gamovlenili. Tavisi mcire farTobis
gamo, Senobebi ojaxis sacxovreblad ar gamodgeboda. amdenad, ufro
231
safiqrebeli iyo, rom es mcire zomis Senobebi osmalebs aegoT cixisa
da misi mimdebare teritoriis gasakontroleblad. am miznisaTvis maT
cixis oTxi Zveli koSkic unda gamoeyenebinaT.1
xixanis istoriis Semdgomi kvlevis Sedegad gairkva, rom osmalebs
cixesTan kavSiri arasdros hqoniaT XIX s-is dasawyisis erTi SemTxvevis
garda, romelzec qvemoT visaubreb. ukve aRiniSna, rom xixanze intensiuri cxovrebis kvali XIII s-is Semdgom TandaTan qreba. konkretulad
ra periodamde gagrZelda es procesi da sabolood rodis dakarga
cixem Tavisi funqcia – Zneli saTqmelia. erTi cxadia – gviandeli
Sua saukuneebis bolo etapisaTvis xixanis teritoria ukve mitovebulia da iq aRaravin cxovrobda.
xixanis gaTxrebisas gamovlenili zemoT aRwerili mcire zomis
mSrali wyobiT nagebi Senobebi unda ukavSirdebodes XIX s-is dasawyisSi
cixis teritoriaze ganviTarebul movlenebs. werilobiTi wyaroebidan
cnobilia, rom 1803 wels abdula-beg ximSiaSvilis Svilma selim-begma
isargebla axalcixis faSis Serifis rTuli politikuri situaciiT, is
axalcixidan gandevna da faSoba TviTon Caigdo xelT. bolos man sulTansac urCoba gamoucxada. amis gamo, sulTanma selim-begs faSoba CamoarTva da sikvdili miusaja. 1809 wels axalcixis safaSoSi situacia
garTulda. mZime ekonomikuri pirobebis gamo xalxSi mRelvareba daiwyo. amas isic daemata, rom selims sakuTari Svilic aujanyda. Seqmnili
viTarebiT isargebla Serif-faSam da axalcixeSi dabrunda. selim-begi
iZulebuli gaxda axalcixe mietovebina da aWaraSi gadasuliyo. 1812
wels selimma faSoba kvlav daibruna.2 Tumca, osmalTa imperiis winaaRmdeg urCobas mainc ganagrZobda da poziciebis gasamyareblad amierkavkasiis imdroindel rus mmarTvelebTan kavSiris gabmas cdilobda.
1812 wels ruseT-osmaleTis omi buqarestis zaviT dasrulda. zavis
pirobebiT, axalcixis kanonier mmarTvelad Serif-faSa cnes. bunebrivia, amis Semdeg selim ximSiaSvili meamboxed da TviTmarqvia mmarTvelad iqna gamocxadebuli.3 selim-begi kargad grZnobda, rom adre Tu
gvian aucileblad mouwevda sulTanis gamogzavnil jarTan brZola.
amitom, poziciebis ganmtkicebis mizniT, man xixans miaSura da Tavisi cxovrebis bolo ramdenime wlis manZilze cixe saimedod gaamagra.
momavali saomari moqmedebebisaTvis mzadebis periodSi selimsa da mis
TanamebrZolebs gamouyenebiaT cixis Zveli galavani da koSkebi. naTq1
2
3
mindoraSvili, xixanis cixe, gv. 35.
samxreT-dasavleT saqarTvelos istoriis, gv. 283-284.
iqve, gv. 287.
232
vamis sailustraciod aRvniSnav, rom mag., xixanis me-4 koSkis gaTxrebisas, masSi aRmoCnda gviandeli periodis kecebi, jamebi, Cibuxi, astami
da sxva masala, romelic selim-begis mebrZolTa danatovari unda iyos.
maTve unda aegoT cixis teritoriaze da mis garSemo Seswavlili mcire
zomis damxmare saTavsebi da buxriani Senobebi (tab. III2-7, IV).
XIX s-is dasawyisisaTvis abuserisZeTa sasaxle ukve dangreuli
iyo. meamboxeebs sasaxlis aRmosavleTi nawili gauwmendiaT da sasaxlis Zveli qvebiTa da eklesiis lorfinebiT aqve augiaT naxevrad miwuri buxriani Senoba, romelic yvelaze didia mogviano xanis sxva
msgavs nagebobebs Soris (tab. I1, III2). Tavisi zomisa da adgilmdebareobis mixedviT, savaraudoa, rom sasaxlis interierSi gamarTuli Senoba
selim-begis samyofeli iyo. aseTive nageboba sasaxlisaTvis garedanac
miuSenebiaT (selimis mcvelebisTvis?) (tab. I1, III2). danarCeni buxriani
Senobebis umetesoba galavnis gaswvriv an galavnis gareT, ferdobebzea agebuli, ise rom meamboxeebs cixisaken misasvleli gza-bilikebi
gaekontrolebinaT (tab. II).
1815 wlis gazafxulze sulTanma selim-begis winaaRmdeg 15 000
kaciani jari gamogzavna arzrumis seraskiris baba-faSa fehlevanis
meTaurobiT. 12 aTasiani laSqriT gamovida trapizonis seraskiri
seid-suleiman faSa. selim-begma Tavi aarida mravalaTasian jarTan
Sebmas da 400 mebrZoliT xixanis miuval cixeSi gamagrda.1 ori Tvis
manZilze amaod ebrZodnen osmalebi selim-begs.2 am brZolis amsaxveli
masalis nawili mikvleulia cixis galavanze miSenebul ovalurkedlian
nagebobaSi (tab. III3). rogorc ukve aRvniSne, Senobis iatakze aRmoCnda
erT adgilas Tavmoyrili mcirekalibriani zarbaznis 166 Wurvi (tab.
III9).3 eWvs gareSea, Wurvebi ekuTvnodaT cixis mcvelebs, romelTac
sabrZolo masala bolomde gamouyenebeli darCaT. ZaliT rom verafers
gaxdnen, osmalebma selim-begi 31 maiss cixidan RalatiT gamoiyvanes. 3
ivniss xixanis cixis siaxloves mdebare sof. bakos zemoT, adgil `seriyanis~ ferdze osmalebma selim ximSiaSvils Tavi mohkveTes. cnobilia
misi ukanaskneli sityvebic: `me mWriT Tavs, magram getyviT – gurjistani osmalos samudamod ar SerCeba. amis xsovnas me Cems Svilebs
iqve, gv. 288.
saxokia, mogzaurobani, gv. 283-284.
3
zarbaznis erTi Wurvi gamovlinda eklesiis dasavleTi kedlis Ziras. ori Wurvi
mikvleul iqna cixis samxreT ferdobze mdebare marnis gaTxrisas. ovalurkedlian
nagebobaSi aRmoCenili Wurvebi sami sxvadasxva kalibrisaa. amdenad, SeiZleba iTqvas,
rom meamboxeebs SeiaraRebaSi Tu ufro meti ara, sul mcire sami zarbazani mainc unda
hqonodaT.
1
2
233
davutoveb~! selimis Tavi sulTanisaTvis miurTmeviaT. Tavi Semdgom
stambolSi daumarxavT, tani ki selimis meuRles sof. nigazeulSi
daukrZalavs.
selim-begis sikvdiliT dasjis Semdeg, xixanSi gamagrebulma
meamboxeebma iaraRi dayares. Cans, cixis ovalurkedlian nagebobaSi arsebul zarbaznis Wurvebs veRaravin mixeda da sabrZolo masala ganimarxa. cixis teritoriaze da mis siaxloves arsebuli patara nagebobebi ki, romelTac selim-begi da misi TanamebrZolebi iyenebdnen, TandaTan miwiT daifara.
amrigad, xixanis cixeze arqeologiuri gaTxrebis Sedegad gamovlenili mcire zomis buxriani nagebobebi Tu sawyob-sacavis funqciis
mqone miwurebi cixeze unda gaCeniliyo 1812-1815 wlebSi, mas Semdeg,
rac selim-beg ximSiaSvili Riad daupirispirda osmaleTis imperias da
mravalricxovan mterTan brZolis mTavar simagred xixanis miudgomeli
cixe airCia.
damowmebuli wyaroebi da literatura
matiane qarTlisa – matiane qarTlisa, q. cx., t. I, teqsti dadgenili
yvela ZiriTadi xelnaweris mixedviT s. yauxCiSvilis mier, Tbilisi,
1955.
mindoraSvili, xixanis cixeze 2013 wels Catarebuli – mindoraSvili
d., xixanis cixeze 2013 wels Catarebuli arqeologiuri gaTxrebis angariSi, kr. `aWara, warsuli da Tanamedroveoba~, t. II, baTumi, 2015, gv.
132-183.
mindoraSvili, xixanis cixeze 2014-15 wlebSi Catarebuli – mindoraSvili d., xixanis cixeze 2014-15 wlebSi Catarebuli arqeologiuri
gaTxrebis Sedegebi, kr. `aWara, warsuli da Tanamedroveoba~, t. III,
baTumi, 2017, gv. 323-379.
mindoraSvili, xixanis cixis istoriidan – mindoraSvili d., xixanis
cixis istoriidan, Zxd, #8, 2017, gv. 122-140.
mindoraSvili, xixanis cixe – mindoraSvili d., xixanis cixe, baTumi,
2019.
samxreT-dasavleT saqarTvelos istoriis – samxreT-dasavleT saqarTvelos istoriis narkvevebi, t. II, baTumi, 2009.
saxokia, mogzaurobani – saxokia T., mogzaurobani, Tbilisi, 1985.
234
David Mindorashvili
One Episode from the History of Khikhani Fortress
Summary
Khikhani fortress is located on the border of Adjara and Shavsheti, on the left bank
of the Khikhanis-Tskali River, on an impregnable rock (coordinates: X 0296895, Y
4601756) (Tab. I1-2, II). In 2013-2017, archaeological excavations were carried out on
the territory of the fortress. Besides the buildings of the 10th-13th centuries, small dugouts of dry masonry of a later period were found here; a hearth was also found in some
of them (Table II, III2-7, IV). At that time, I considered the mentioned buildings to
have been built by the Ottoman conquerors in the 17th-18th centuries. Further research
showed that the Ottomans had no contact with Khikhani fortress until 1815. These buildings must be related with the events that took place on the territory of the fortress in
the early 19th century.
It is known that in 1803 the ruler of Zemo (Upper) Adjara, Selim-bek Khimshiashvili, captured Pashalik of Akhaltsikhe and finally, he disobeyed the Ottoman sultan.
Selim knew well that he would definitely had to fight the Sultan’s army. Therefore, in
1812-1815, in order to strengthen positions, he reliably fortified the Khikhani fortress.
In addition to repairing the old ramparts and towers, Selim and his comrades built small
buildings on the castle grounds and outside the ramparts. Some of them had the function of a warehouse. Buildings with chimneys were supposed to become posts of the
Khikhani guards and observation posts.
In 1815, Selim Khimshiashvili and his 400 fighters, who fortified themselves
in the fortress of Khikhani, were besieged by the Sultan’s army. Part of the material
depicting this battle – 166 cannon shells – was traced in the oval-walled building of
the castle (Plate III3,9). The shells belonged to the fortress guards, whose ammunition
remained unused. Unable to do anything by force, the Ottomans, after two months of
fighting, tricked Selim out of the fortress. On June 3 he was executed.
Thus, the later buildings of Khikhani should have appeared on the fortress in
1812-1815, after Selim-bek Khimshiashvili openly opposed the Ottoman Empire and
chose the Khikhani fortress as the main stronghold in the fight against numerous enemies.
235
236
237
238
239
tabulebis aRwera
tab. I. 1. xixanis cixis sasaxle gviandeli minaSenebiT. xedi CrdiloaRmosavleTidan. 2. cixis me-2 koSki. xedi dasavleTidan.
tab. II. xixanis cixe. gengegma.
tab. III. 1. sasaxlis Tavdapirveli gegma. 2. sasaxle gviandeli minaSenebiT. 3-7. gviandeli nagebobebi. 8. nagebobebSi mikvleuli Tixis
WurWeli. 9. zarbaznis Wurvebi.
tab. IV. cixis buxriani Senobebi.
Description of tables
Tab. I. 1. The palace of Khikhani Fortress with later constructions. View from the northeast. 2. The second tower of the fortress tower. View from the west.
Tab. II. Khikhani Castle. General plan.
Tab. III. 1. The original plan of the palace. 2. Palace with later additions. 3-7. later buildings. 8. Clay pots found in buildings. 9. Bell shells.
Tab. IV. Chimney buildings of the castle.
240
goderZi narimaniSvili
naqalaqari Zalisa
(masalebi saqarTvelo - iranis urTierTobisTvis
ax.w. III-IV saukuneebSi)
saqarTvelosa da iranis kulturul-ekonomikuri urTierTobis amsaxveli uZvelesi masalebi, arqeologiuri monacemebis mixedviT, jer
kidev Zv.w. IV aTaswleulidan fiqsirdeba.1 iran-saqarTvelos urTierTobis erT-erT saintereso epoqas sasanuri xana warmoadgens.
Zalisas naqalaqari yovelTvis dakavSirebuli iyo romaul samyarosTan da TiTqos, arqeologiuri masalis mixedviT, iranuli gavlena ar SeiniSneboda. 2017-2019 wlebis arqeologiurma gaTxrebma ki sasanuri iranis Zlieri kvali warmoaCina. gansakuTrebiT aRsaniSnavia sasanuri iranis Sahis saxelmwifo kancelariasTan dakavSirebuli bulebis
dafiqsireba Zalisas erT-erT arqiteqturul kompleqsSi. saqarTveloSi gaTxril am periodis arqeologiur Zeglebze araerTi sasanuri artefaqtia aRmoCenili. maT Soris gamoirCeva bulebi,2 romelTa mcire
nawilze iranis Sahebis gamosaxulebebi gvxvdeba. bulebis erTi nawili ki iranis saxelmwifo kancelariasTan aris dakavSirebuli. iranis
Sahebis an samefo ojaxis warmomadgenlebis bulebi saqarTvelos istoriul regionSi, qarTlSi, or arqeologiur Zeglze – Zalisas da
ufliscixis naqalaqarebzea aRmoCenili.
Z a l i s a s n a q a l a q a r i mdebareobs mcxeTis municipalitetis sof. ZalisSi. antikuri xanisa da adre Sua saukuneebis naqalaqari
gaSenebuli yofila md. narekvavis orive napirze, q. mcxeTidan Crdilo-dasavleTiT 20 km-is daSorebiT (tab I-1).
naqalaqari identificirebulia antikuri xanis qalaq ZalisasTan
(Zalissa), romelsac ax.w. II saukunis berZeni geografosi klavdios ptolemaiosi (Κλαύδιος Πτολεμαίος; ax.w. 90-168 ww.) „geografiul saxelmZRvanarimaniSvili, SanSaSvili, narimaniSvili, vaWroba da savaWro gzebi; narimaniSvili, iberia da iranuli samyaro, gv. 39-41; narimaniSvili, aRmosavleT amierkavkasia da
iranuli samyaro Zv.w. V-I saukuneebSi, gv. 19-22; narimaniSvili, darakovis namosaxlari,
gv. 94-125.
2
ramiSvili, saqarTvelos sasanuri gemebi; ramiSvili, sasanuri gliptikis, gv. 62-69;
Jinio, saqarTvelos, gv. 89-91.
1
241
neloSi“ (Geographike Hyphegesis) iberiis aRwerisas sxva qalaqebTan erTad ixseniebs.1
Zalisas naqalaqaris arqeologiuri Seswavlis istoria. Zalisasa
da mis midamoebSi, 1971-1990 wlebSi, arqeologiur samuSaoebs awarmoebda saqarTvelos mecnierebaTa akademiis arqeologiuri eqspedicia
(xelmZRvaneli aleqsi boxoCaZe). 2016 wels naqalaqaris da mimdebare
teritoriaze samuSaoebi Caatara saqarTvelos erovnuli muzeumisa da
varSavis universitetis qarTul-polonurma arqeologiurma eqspediciam (TanaxelmZRvanelebi – g. narimaniSvili, piotr iavorski).
gaTxrebiT mopovebuli masalebis mixedviT SeiZleba davaskvnaT,
rom qalaqma Zv.w. II saukunidan ax.w. VIII saukunis 30-ian wlebamde iarseba.
pirveli dasaxleba md. narekvavis marjvena napirze mdebare goraze (II
arqeologiuri ubani) gaCenila. antikur xanaSi, Zveli da axali welTaRricxvebis mijnaze, gazrdili mosaxleobis nawili md. narekvavis marcxena napirze arsebul vakeze gadasula sacxovreblad (I arqeologiuri
ubani), sadac didi dasaxleba warmoqmnila.
ax.w. I-III saukuneebSi qalaqma ganviTarebis umaRles dones miaRwia;
IV saukuneSi qalaqi Zlieri xanZris Sedegad ganadgurda. Tumca, maleve
daiwyo misi aRdgena. IV-V saukuneebSi qalaqi mdinaris orive napirze
agrZelebs arsebobas. VI saukunis dasawyisisaTvis ZalisSi saqalaqo
cxovreba wydeba. VI-VII saukuneebSi naqalaqris teritoriaze uRimRamo
cxovreba kvlav gagrZelda, xolo VIII saukunis 30-ian wlebSi, arabTa
Semosevis dros, dasaxlebam sabolood Sewyvita arseboba.
amdenad, Zalisas naqalaqari ori nawilis, vakeze gaSenebuli qalaqis (I arqeologiuri ubani, tab. I-1) da Zalisis goraze gamarTuli
akropolisisgan (II arqeologiuri ubani, tab. VII) Sedgeba.
qalaqis ZiriTadi sacxovrebeli kvartlebi md. narekvavis marcxena napirze yofila ganlagebuli. misi farTobi daaxloebiT 1.0 kvadratuli kilometria (tab. I), romelic moicavs aristokratTa kvartals, sacxovrebel kompleqsebs da saxelosno ubans. 1971-1990 ww.
Zalisas naqalaqaris teritoriaze gaiTxara sameurneo da sacxovrebel
nagebobaTa naSTebi (tab. I-2), koleqtorebi, Tixisa da tyviis milebiT
Sedgenili wyalsadenis qseli (tab. II-1), aguriT mokirwyluli quCebi
da moednebi, mozaikuri iatakebi, arqiteqturuli detalebi, Tixisa da
minis WurWeli da sxv. naqalaqaris teritoriaze samSeneblo masalad ga1
Claudius Ptolemy, Geography, 5, 10,3.
242
moyenebulia alizis aguri, riyis qva, tufisa da qviSaqvis qvaTlilebi,
keramikuli aguri, keramikuli filebi, brtyeli da Rariani kramitebi.1
akropolisi muxranis velze, md. narekvavis marjvena napirze, gancalkevebulad mdgar borcvzea gamarTuli (naqalaqaris II arqeologiuri ubani). TavdacviTi kedeli uSualod mdinaris marjvena napirs
miuyveba, Semdeg borcvs (daaxl. 200 m. diametri) uvlis garSemo.
Zalisas aristokratTa kvartalSi (I ubani) gamoirCeva: 1. mcire
sasaxle; 2. abano; 3. didi sasaxle; 4. absidebiani kompleqsi; 5. sacurao
auzi.
m c i r e s a s a x l i s kompleqsidan SemorCenilia: 1. oTxi didi
darbazi, fasadis kolonebiT da bazaltis qvis bazisebiT; 2. mozaikur
iatakiani darbazebi da 3. mcire abano. sasaxles ori Sesasvleli aqvs da
orive samxreT fasadSia gaWrili. erTi SesavleliT kompleqsis dasavleT nawilSi mdebare oTx did darbazSi SeiZleba moxvedra. darbazis
kedlebi gajiT Selesili da moxatulia. yvela darbazSi gamarTuli
iyo samsxverplo-sakurTxeveli. sasaxlis am nawilis fasadis gaswvriv
bazaltis qvis bazisebia Camwkrivebuli. SemorCenilia xuTi bazisi.
maTi ganlageba uCvenebs, rom kolonada sasaxlis ezos dasavleTidan
da CrdiloeTidan sazRvravda.
mozaikuriatakian darbazs Sesasvleli samxreTidan aqvs. darbazis
zRurblis win tufis, qviSaqvis Tlili qvebiT da ori feris kenWebiT
mogebuli moedania gamarTuli. mozaikuriatakiani darbazis (48 kv.m.)
iatakis mozaika 12 feris qvis kenWebiTaa Sedgenili. mozaikis centraluri nawili kompozicias ukavia, romelic gamosaxavs mevenaxeobisa
da meRvineobis mfarvel RvTaeba dionises da mis meuRles ariadnes
(tab V-2). gamosaxulebebs axlavs berZnuli warwerebi: „ariadne“, „dionise“. isini vazis xeivnis qveS moTavsebul taxtze sxedan. maT garSemo,
xeivnis qveS gamosaxulia siringaze damkvreli pani, samfexa magida kilikebiT (tab V-1), oinoxoia da sxv. mozaikaze aseve gamosaxuli arian
frTosani Wabuki da qalebi.2 sakravian qalTa gamosaxulebebs Soris
moTavsebulia didi berZnuli warwera „moxsenebuli iqnas priskosi amis
boxoCaZe, arqeologiuri gaTxrebi; mirianaSvili, axali arqeologiuri monacemebi,
gv. 153-160; Бохочадзе, Исследование, gv.41-55; Бохочадзе, Мирианашвили, Нариманишвили, Археологическая экспедиция в 1977 году, gv. 187-209; Бохочадзе, Мирианашвили, Нариманишвили,
Археологическая экспедиция в 1978 году, gv. 143-159; Бохочадзе, Мирианашвили, Нариманишвили,
Надибаидзе, Настакисская археологическая экспедиция в 1979 году, gv. 93-106.
2
boxoCaZe, arqeologiuri gaTxrebi; boxoCaZe, naqalaqari Zalisa, gv. 17-25; boxoCaZe, Zalisis naqalaqaris, gv. 25-30; Бохочадзе, Настакиси, Саркине, Дзалиси, gv. 93-102.
1
243
gamkeTebeli“.1 mozaikis nawili Sevsebulia geometriuli da mcenareuli ornamentiT.
mcire sasaxlis kompleqsSi Semavali abano romauli tipisaa (tab.
IV). Sedgeba 3 ganyofilebisagan, romlebic erTmaneTs kariT ukavSirdeba. abanos cxeli da Tbili ganyofilebis iataki kaloriferzea gamarTuli, kaloriferis svetis Tavze keramikuli filebia, romlebzec
hidravlikuri xsnaria dasxmuli da feradi mozaikiT Semkuli iatakia
gamarTuli. iatakze orstriqoniani berZnuli warweris („laidas“ da
„priskosi“) naSTebia SemorCenili.2 civ ganyofilebaSi moTavsebulia
abazana. iataki aqac mozaikuria (tab. IV-1), romelzec gamosaxulia mcenareuli da zRvasTan dakavSirebuli (delfini, zRvis niJara, Tevzebi,
bade) motivebi. civi abano kariT ukavSirdeba viwro derefans da gasaxdels, romlis mozaikuri iataki Semkulia geometriuli ornamentebiT.
gasaxdeli kariT ukavSirdeba mozaikuriatakian darbazs. amdenad, mozaikis farTobi 90 kv.m-ia.
mcire sasaxle agebuli Cans ax.w. II s-Si, romelic IV saukuneSi ganadgurda.
didi abano. kompleqsis (tab I-2) aRmosavleTi nawili ukavia atriums, gasaxdels da sameurneo senakebs. atriumi (Ria ezo) gegmiT oTxkuTxaa. iataki mofenilia tufisa da qviSaqvis Tlili qvebiT. atriumis
centrSi Sadrevnis auzia, romlis kuTxeebSi aRmarTuli yofila oTxkuTxa kolonebi. atriumze miSenebulia gasaxdeli, romelsac akravs
mosacdeli, cecxlfareSis da sxv. daniSnulebis senakebi. atriumis
dasavleTiT romauli tipis abanoa gamarTuli (tab. II-2), civi, Tbili da cxeli ganyofilebebiT. abanos cxel ganyofilebas CrdiloeTiT
miSenebuli aqvs cecxlfareSis senaki. senaks garedan midgmuli aqvs
sakvamle mili (dm. 2,7 m.), romlis CrdiloeTiT wylis auzia (tab. III)
gamarTuli, romelic duRabiT nagebi ormagi wyalsadeniT maragdeboda
(tab. II-1). amave wyalsadens miuyveba Tixis milebiT Sedgenili wyalmomaragebis ramdenime xazi.
abanos kompleqsSi Semavali atriumi TariRdeba ax.w. I-II ss-iT.
abanos kompleqsi II-V ss-Si araerTxelaa gadakeTebuli. sasaxlisa da
abanos kompleqsis qveS gamovlinda Zv.w. I s-is dasaxlebis naSTebi.
d i d i s a s a x l e (tab. I-2) Sedgeba sxvadasxva sididis, formisa da daniSnulebis 30-mde oTaxisgan. sasaxlis centrSi gamarTulia
1
2
yauxCiSvili, saqarTvelos berZnuli warwerebis korpusi, gv. 215.
yauxCiSvili, saqarTvelos berZnuli warwerebis korpusi, gv. 215.
244
qviSaqvisa da tufis qvaTlilebiT nagebi atriumi, romlis centrSi
Sadrevnis oTxkuTxa auzia (28,5 kv.m.) mowyobili.
s a c u r a o a u z i gegmaSi wesieri sworkuTxedia (farTobi 395,6
kv.m.). oTxive mxares Sua nawilSi aqvs afsidebi (tab. III). kedlebi mopirkeTebulia Tlili, erTmaneTze mijriT miwyobili qviSaqvis filebiT.
CrdiloeT kedelSi gamarTul afsidaSi, romliTac is abanos kompleqss
ukavSirdeba, 9 safexuriani kibea gamarTuli. kuTxeebSi mowyobilia
dasasvenebeli merxebi. auzi wyliT ivseboda abanos kompleqsSi dasavleTis mxares Semoyvanili ori ormagi wyalsadenis saSualebiT.
a f s i d i a n i n a g e b o b a (saerTo farTobi 703,7 kv.m.) auzTan
da sasaxlesTan SedarebiT mogviano xanisaa da V s-iT unda daTariRdes.
afsidian nagebobaSi yofila 7 darbazi.
didi sasaxle, afsidiani nagebobisa da sacurao auzis kompleqsi
TariRdeba ax.w. I-V ss-iT.
Zalisas naqalaqris goris ubanSi (II ubani) gamovlenili TavdacviTi sistemis (akropolisi) Sida teritoriaze dafiqsirebulia sacxovrebeli da sameurneo nagebobebi, didi arqiteqturuli kompleqsi
(sasaxle?), warCinebul pirTa dasakrZalavi akldamebi da sxvadasxva
tipis samarxebi. Zalisis borcvis centri dRes Tanamedrove sasaflaos
ukavia, danarCen farTobze sacxovrebeli saxlebi da sasoflo-sameurneo nagebobebia gaSenebuli, rac arTulebs am ubnis arqeologiur Seswavlas. amitom, aq, 1971-1972 wlebSi, mxolod sadazvervo samuSaoebia
Catarebuli. maSin TavdacviTi sistemis mxolod mcire nawili iqna Seswavlili. borcvis kideebze gavlebul ramdenime sadazvervo TxrilSi dafiqsirda alizis aguriT nagebi kedlis naSTebi, romelTa sigane
2.0-2,5 metrs udris, SemorCenili simaRle ki 0,4-0,6 metria. alizis
kedlebs riyis qvis safuZveli aqvs. sameurneo nagebobebi ZiriTadad
marnebiTaa warmodgenili. dReisaTvis gaTxrilia sami marnis naSTi.
akldamebi (tab. VI) borcvis centralur nawilSia koncentrirebuli.
isini qviSaqvis kvadrebiTaa nagebi. akldamis interieri da dromosi
kargad gaTlili qvebiTaa amoyvanili, TaRisebur gadaxurvaSi antikuri xanis arqiteqturuli detalebis meoradi gamoyenebis SemTxvevac
gvaqvs. akldamebi V-VI saukuneebiT TariRdeba. sxva tipis samarxebis
Sesaxeb informacia mxolod SemTxveviTi aRmoCenebiT mogvepoveba.
2017 wels naqalaqaris II arqeologiur ubanze ganaxlda samuSaoebi da daiwyo didi arqiteqturuli kompleqsis gaTxra (tab. VII). dReisaTvis gaTxrilia 650 kv.m., gamovlenilia oTxi didi darbazi (srulad
245
gaTxrilia #1 da #2), ori derefani da sameurneo saTavsebi. kompleqsis kedlebi nagebia alizis aguriT (sigane 0,48 – 0,52 m-s, sisqe ki
0,14 – 0,16 m-s S o r i s m e r y e o b s ). gare kedlebis sisqe 1,5 m-ia,
Sida sivrceSi dafiqsirebuli tixrebisa ki 1,2 m., alizis kedlebi dayrdnobilia riyis qviT gawyobil safuZvelze, romlebic yvela kedlis qveS
fiqsirdeba.
kompleqsi kramitiT yofila gadaxuruli. gaTxrebis mTeli farTobi dafaruli iyo 0.2-0.3 m. sisqis kramityriliT, romelSic didi
raodenobiT iyo Sereuli alizis baTqaSebi, xis morebis da dawnuli totebis anabeWdebi. morebis anabeWdebis diametri 40-50 sm-s udrida, totebisa ki 5-10 sm-s. xis damwvari Zelebi kompleqsis Tixatkepnil iatakebzec
dafiqsirda. es faqtebi miuTiTebs imaze, rom kramitis saxuravi xis morebiT Sekrul karkasze iyo dayrdnobili. karkasSi xis totebis wnulic iyo
gamoyenebuli. mTeli es konstruqcia ki alizis masiT iyo Selesili.
amdenad, dafiqsirda, rom kompleqss Tixatkepnili iataki, alizis
aguriT nagebi kedlebi da xis ZelebiT Sedgenili Weri hqonda. mTeli
am konstruqciis Tavze gamarTuli iyo saxuravi, romelic orferda
unda yofiliyo. saxuravs agvirgvinebda wiTlad SeRebili kramitebis
saburveli. 2017-2019 wlebSi srulad gaiTxara didi arqiteqturuli
kompleqsis ori saTavso da ori derefani, gamovlinda kidev xuTi saTavsos konturebi (tab. VII):
# 1 s a T a v s o (sigrZe 7.0 m-ia, sigane 5,0 m.). saTavso imiTaa gamorCeuli, rom mis Tixatkepnil iatakze aRmoCnda Tixis ori bula, romlebzec
sasanuri iranis Sahebis gamosaxulebebi da arameuli warwerebi ikiTxeba
(tab. IX-1,5). iatakis centrSi Cadgmuli iyo Tixis qoTani, romelSic minis
oTxi WurWeli aRmoCnda.
# 2 s a T a v s o s (sigrZe 7,0 m. sigane 6,3 m.) kedlebis SemorCenili simaRle 1,0 – 1,5 metria. misi interieri martivia. is warmoadgens
oTxkuTxa formis saTavsos, romelsac Tixatkepnili iataki aqvs (tab.
VII-2, VIII). alizis kedlebi Selesili yofila alizisave xsnariT. Cans,
rom iataki da kedlebis Selesiloba samjer Tu oTxjer yofila ganaxlebuli. saTavsos tixari yofs. saTavsos im nawilSi, romelic tixris
dasavleTiTaa, artefaqtebi ar dafiqsirebula. tixris aRmosavleTiTki xeluxleblad iyo darCenili interieri da iq arsebuli artefaqtebi
(tab. VIII). kuTxeebSi aRmoCnda oTxi qvevri. samxreTi kedlis gaswvriv,
samxreT-aRmosavleT kuTxeSi gamarTuli yofila samiarusiani Taro.
Taros qveS, iatakze oTxi Tixis WurWeli mdgara. pirvel Taroze rki-
246
nis nivTebi, maT Soris saxnisi da uzangebi, qvis salesavebi da obsidianis anamtvrevebi ewyo, meore Taroze mcire zomis xeladebi da qoTnebi
mdgara (tab. X), sul zeviT ki xelsafqvavis qvebi hqoniaT Senaxuli.
Taro yofila gamarTuli Crdilo-aRmosavleT kuTxeSic, Taroze sxvadasxva zomis WurWlebi ewyo. aRsaniSnavia, rom WurWlebis am masaSi aRmoCnda Tixis sami bula (tab. IX-3, 4, 6). aqve dafiqsirda Tixis gundebi
(tab. IX-404, 405), romlebiTac qoTnebi da dergebi yofila daluquli.
samxreTi kedlis gaswvriv didi raodenobiT napovnia mTis brolis da
ameTvistos (tab. XI-308, 310-312) sxvadasxva zomis nimuSebi. aRsaniSnavia, rom aqve dafiqsirda mTis brolisagan damzadebuli mravalwaxnaga
sabeWdavebis (tab. XI-391, 393, 394) da ovaluri formis damuSavebuli
calebi (tab. XI-395, 400, 401). aqve aRmoCnda mwvane minis aseTive formis
nivTebi. aqve dafiqsirda Tixis bulebi (tab. XI-404, 405), qvis (tab. XI403) mcire zomis sakurTxeveli (?), saqsovi dazgis sawafi (tab. XI-408)
da rkinis nivTebis fragmentebi.
#2 senakis am monakveTis gaTxram gviCvena, rom didi arqiteqturuli kompleqsis (sasaxle) is monakveTi, romelic 2017-2019 wlebSi
iTxreboda am kompleqsis sameurneo nawils warmoadgens. kerZod es
aris sacavebi, sadac mniSvnelovani dokumentebi da maragi inaxeboda.
#2 senakSi dafiqsirebulma faqtebma da, gansakuTrebiT, micvalebulis aRmoCenam, gvavaraudebina, rom didi arqiteqturuli kompleqsis
es monakveTi gansakuTrebuli yuradRebis sagani yofila. Cans, rom aq
daculi simdidris xanZris dros gadarCena upirveles amocanas warmoadgenda.
yuradRebas iqcevs is faqti, rom #1 senakSi artefaqtebi praqtikulad ar aRmoCenila. is pirwmindad iyo dacarielebuli. maSinve
gaCnda azri, rom is gamiznulad iyo daclili. gaTxrebma aCvena, rom
artefaqtebisagan aseve Tavisufalia orive derefani da #2 senakis
dasavleTi nawili. aRsaniSnavia, rom #1 senakSic da #2 saTavsos dasavleT nawilSi Tixis bulebi aRmoCnda. gansakuTrebiT aRsaniSnavia
#1 senakSi napovni ori bula (tab IX-1,5). vfiqrobT, kompleqsis yvela
es monakveTi xanZris dros daicala. Tumca, yvela senakis dacla maT
ver moaxerxes da evakuaciis erT-erTi monawile gadarCeniT samuSaoebs
Seewira kidec. micvalebuli #2 senakis samxreT-aRmosavleT kuTxeSi
dafiqsirda. is pirqve egdo iatakze. mas zurgze mownuli kalaTa hkidebia. Zvlebs Zlieri cecxlis kvali amCnevia. vfiqrobT, man, gaqcevis
momentSi, kvamlis zemoqmedebiT goneba dakarga da senakis iatakze daeca.
247
daskvna. 2017-2019 wlis gaTxrebma ara mxolod Zalisas, aramed
qarTlis/iberiis istoriis ucnobi mxareebi warmoaCina. am gaTxrebamde
qalaq Zalisas istoria mxolod romaul samyarosTan iyo dakavSirebuli. I ubanze gaTxrili yvela arqiteqturuli kompleqsi romauli
stilisaa. am faqtma, sruliad samarTlianad, qalaqis warmoSoba romis
imperiis mier qarTlSi/iberiaSi ganxorcielebul politikas daukavSira.
klavdios ptolemaiosis cnoba da Zalisas arqeologiuri gaTxrebis monacemebi gviCvenebs, rom qalaqi II saukuneSi ukve qarTlis erTerT mniSvnelovan centrs warmoadgenda da is romauli kulturis Zlier gavlenas ganicdida.
qarTlis/iberiis istoriaSi mniSvnelovani cvlileba III saukuneSi xdeba. es cvlileba sasanuri iranis mier romis imperiis winaaRmdeg mimarTul samxedro-politikur aqtivobasTan aris dakavSirebuli.
dapirispirebis erT-erT mniSvnelovan areals samxreT kavkasia warmoadgenda. iranis aqtiuri politikis sferoSi qarTlis/iberiis samefoc moeqca, romelic ax.w. I-II saukuneebSi romis imperiis mokavSire
iyo. samxreT kavkasiaSi pirveli laSqroba iranis Sahma ardaSir I-ma
(230-240 ww.) moawyo. am mimarTulebiT did warmatebas miaRwia Sabur
I-ma (240-270 ww.). vfiqrobT, rom iranis mier samxreT kavkasiis qveynebis
daxarkva Sabur I-is mefobis dasawyisSi unda moxdariyo. 242 wels romis
imperatori gordiane III iranis winaaRmdeg daiZra. man garkveul warmatebas miaRwia, Tumca 244 wels gardaicvala. iranelebma daiwyes didi
Seteva samxreT kavkasiaze da iberia, albania da armenia daikaves. armeniis didi mefe gaxda Sabur I-is Svili hormizd-ardaSiri, SemdgomSi
iranis Sahi hormizd I (270-271 ww.). romis hegemonia aRmosavleTSi dasrulda 260 wels, rodesac Sabur I-ma imperatori valeriane daatyveva. Sabur I-is Tanamedrovea iberiis mefe amazaspi (230-265 ww.), romelic `zoroastris qaabas~ warweraSi iranel didebulebTan erTad aris
dasaxelebuli.
III-IV saukuneebSi romsa da irans Soris arsebuli dapirispireba gardamavali upiratesobiT mimdinareobda. 297 wels iranis Sahma
narsem (somxeTis Sahi 274-293 ww., iranis Sahi 293-302 ww.) mmarTvelobis dasawyisSi romis winaaRmdeg garkveul warmatebas miaRwia, Tumca armeniaSi damarcxda da 299 wels iZulebuli iyo romis imperator
diokletianesTan nisibinis zavi daedo. am zavis pirobebis mixedviT,
248
armenia da iberia romis gavlenis sferoSi moeqcnen.1 zavis moqmedebis
vada 337 wels amoiwura da iranis Sahi Sapur II armeniaSi SeiWra, riTac
ganaxlda omi iransa da roms Soris. 363 wels romsa da irans Soris
daido meore zavi, romlis mixedviT sazRvari md. evfratze iqna gavlebuli. armenia iranis gavlenis qveS moqca, iberia ki romis. romma
iberiis taxtze saurmag II daamtkica (363-378 ww.). 364 wels, romis imperatori gardaicvala, Sabur II kvlav gaaqtiurda da iberiis mmarTvelad asfaguri (varaz-bakuri) daadgina. 379 wels gardaicvala Sapur II
da iranSi garkveuli areulobebi daiwyo. amiT isargebla imperatorma
Teodosim da qarTli isev romis gavlenas dauqvemdebara. Tumca, 387
wels Sah Sapur III-is dros (383-388 ww.) romsa da irans Soris daido
axali sazavo xelSekruleba (nisibinis meore zavi), romlis mixedviT
iberia da armeniis didi nawili iranis gavlenis qveS moeqcnen.2 iberia/
qarTli, albania da armenia bahram IV-is (388-399 ww.) drosac sasanianTa
gavlenis sferoSi rCeboda.
aseTia samxedro-politikuri mdgomareoba iberiasa da armeniaSi
III-IV ss manZilze. iransa da roms Soris mimdinare xangrZlivma omebma mniSvnelovani gavlena iqonia iberiis (qarTlis samefo) qalaqebis
mdgomareobaze da maT Semdgom ganviTarebaze.
iberiis sasanur iranTan mWidro kavSiris maniSnebelia Zalisis
II ubnis didi arqiteqturuli kompleqsis gaTxrisas dadasturebuli
Tixis bulebi. maTi erTi nawili miuTiTebs, rom am bulebiT daluquli
mniSvnelovani gzavnilebi sasanuri iranis saxelmwifo kancelariidan
iyo wamosuli. Sahis kancelarias unda ukavSirdebodes ufliscixeSi
aRmoCenili bulac (tab. IX-8).3
Zalisas teritoriaze eqvsi bula aRmoCnda. sami maTgani mcire
zomis Tixis gundas warmoadgens, romlebzec sasanuri gliptikisaTvis
damaxasiaTebeli gamosaxulebebi SeiniSneba (tab. IX-3,4,6,7). vfiqrobT,
am bulebiT Tixis WurWlebi iyo daluquli da daluqva aqve, ZalisSi ganxorcielda. sami bula didi zomisaa da isini Sahis kancelarias
ekuTvnian. erT-erT bulaze iranis Sahia gamosaxuli (tab. IX-1). gamosaxulebis garSemo arameuli warweraa, romelic prof. Turaj dariaes
(Touraj Daryaee) mixedviT ase ikiTxeba: `is vinc aris RmerTebis modgmidan, mazdeani mbrZaneblis, iranelTa mefeTa mefe Sapuris Svili~.
mkvlevari fiqrobs, rom bulaze iranis Sahi Sapur III-a gamosaxuli.
1
2
3
saqarTvelos istoriis narkvevebi, gv. 59.
saqarTvelos istoriis narkvervebi, gv. 28-29.
xaxutaiSvili, ufliscixe, gv. 83, tab. 50-8.
249
dRes arsebuli monacemebis mixedviT SeiZleba iTqvas, rom Zalisis naqalaqaris II ubanze gaTxrili didi arqiteqturuli kompleqsi
III-IV saukuneebs miekuTvneba. gaTxrebis Sedegad aRmoCenili bulebi
miuTiTebs, rom kompleqsi IV saukunis miwuruls aris dangreuli da is
Zlieri xanZris Sedegad aris ganadgurebuli. aRniSnuli katastrofis
Semdeg am teritoriaze cxovreba ar ganaxlebula. V saukuneSi kompleqsis mimdebare teritorias samarovani ikavebs, sadac did akldamebsac
ageben, romelTa kedlebSi antikuri xanis nagebobaTa arqiteqturuli
detalebia CaSenebuli.
vfiqrobT, rom qalaqi Zalisa Sapur III-is erT-erT dasayrden
punqts warmoadgenda iberiaSi da amiT aris gamowveuli aq aRmoCenili
sasanuri administraciis gzavnilebis simravle. iranis eqspansiam ganapiroba is, rom romauli qalaqidan Zalisa sasanuri iranis erT-erT
administraciul punqtad iqca. am periodidan iwyeba saqalaqo cxovrebis dacema. arabTa Semosevebma ki am teritoriaze cxovreba sabolood
daasrula.
damowmebuli wyaroebi da literatura
Claudius Ptolemy, Geography – Claudius Ptolemy, Geography, 5, 10,3.
boxoCaZe, Zalisis naqalaqaris – boxoCaZe a., Zalisis naqalaqaris teritoriaze aRmoCenili sasaxle, absidiani nageboba da sacurao auzi,
Zm, #4, 1987, gv. 25-30.
boxoCaZe, naqalaqari Zalisa – boxoCaZe a., naqalaqari Zalisa, Zm, #46,
1977, gv. 17-25.
mirianaSvili, axali arqeologiuri monacemebi – mirianaSvili n., axali
arqeologiuri monacemebi Zalisas naqalaqaridan, `iberia-kolxeTi~,
saqarTvelos antikuri periodis arqeologiur gamokvlevaTa krebuli,
#2, redaqtori g. gamyreliZe, Tbilisi, 2005, gv. 153-160.
narimaniSvili, iberia da iranuli samyaro – narimaniSvili g., iberia da
iranuli samyaro, samecniero sesia: `msoflio kulturul-istoriuli
procesi da saqarTvelo~, moxsenebaTa Tezisebi, Tbilisi, 1993, gv. 3941.
narimaniSvili, aRmosavleT amierkavkasia da iranuli samyaro – narimaniSvili g., aRmosavleT amierkavkasia da iranuli samyaro Zv.w. V-I saukuneebSi, samecniero sesia: `msoflio kulturul-istoriuli procesi
da saqarTvelo~, moxsenebaTa Tezisebi, Tbilisi, 1994, gv. 19-22.
250
narimaniSvili, darakovis namosaxlari – narimaniSvili g., darakovis
namosaxlari da samxreT kavkasiis aqemeniduri xanis istoriis zogierTi sakiTxi, `iberia-kolxeTi~, #5, redaqtori g. gamyreliZe, Tbilisi,
2009, gv. 94-125.
narimaniSvili, SanSaSvili, narimaniSvili, vaWroba da savaWro gzebi –
narimaniSvili g., SanSaSvili n., narimaniSvili g., vaWroba da savaWro
gzebi samxreT kavkasiasa da axlo aRmosavleTs Soris, Tbilisi, 2016.
ramiSvili, saqarTvelos sasanuri – ramiSvili q., saqarTvelos sasanuri gemebi, Tbilisi, 1979.
ramiSvili, adreuli Sua sakuneebis – ramiSvili q., adreuli Sua saukuneebis qarTlis gliptikis Zeglebis ramdenime Taviseburi jgufis
Sesaxeb, `Ziebani~, #10, arqeologiuri kvlevis centris Jurnali, redaqtori g. gamyreliZe, Tbilisi, 2002, gv. 62-71.
ramiSvili, sasanuri portreti – ramiSvili q., sasanuri portreti sarTiWalis sabeWdav-beWedze, `iberia-kolxeTi~, #1, 2003, gv. 62-69.
ramiSvili, ori bula – ramiSvili q., ori bula mcxeTis sveticxovlis
ubnidan, `Ziebani~, #15-16, saqarTvelos mecnierebaTa akademiis arqeologiuri kvlevis centris Jurnali, redaqtori g. gamyreliZe, Tbilisi, 2005, gv. 186-193.
saqarTvelos istoriis narkvevebi – saqarTvelos istoriis narkvevebi,
t. II, redaqtori S. mesxia, Tbilisi,1973.
xaxutaiSvili, ufliscixe – xaxutaiSvili d., ufliscixe, t. I, Tbilisi,
1964.
yauxCiSvili, saqarTvelos berZnuli warwerebis korpusi – yauxCiSvili
T., saqarTvelos berZnuli warwerebis korpusi, t. II, Tbilisi, 2000,
gv. 215.
Jinio, saqarTvelos – Jinio f., saqarTvelos saxelmwifo muzeumis sasanuri bula, ssmm, XXXV-B,1981, gv. 89-91.
Бохочадзе, Исследование – Бохочадзе А., Исследование настакисской археологической экспедиции Мцхетского района, Полевые археологические исследования
в 1975 году, Тбилиси, 1979, gv. 41-55.
Бохочадзе, Мирианашвили, Нариманишвили, Археологическая экспедиция в
1977 году – Бохочадзе А., Мирианашвили Н., Нариманишвили Г., Археологическая экспедиция Мцхетского района, Полевые археологические исследования в
1977 году, Тбилиси, 1980, gv. 187-209.
Бохочадзе, Мирианашвили, Нариманишвили, Археологическая экспедиция в
1978 году – Бохочадзе А., Мирианашвили Н., Нариманишвили Г., Археологиче-
251
ская экспедиция Мцхетского района, Полевые археологические исследования в
1978 году, Тбилиси, 1981, gv. 143-159.
Бохочадзе, Мирианашвили, Нариманишвили, Археологическая экспедиция в
1979 году – Бохочадзе А., Мирианашвили Н., Нариманишвили Г., Надибаидзе М.,
Настакисская археологическая экспедиция Мцхетского района. Полевые археологические исследования в 1979 году, Тбилиси, 1982, gv. 93-106.
Бохочадзе, Настакиси, Саркине, Дзалиси – Бохочадзе А., Настакиси, Саркине,
Дзалиси – города античной эпохи, КСИА, вып. 151, Москва, 1977, gv. 93-102.
Goderdzi Narimanishvili
Dzalisa Settlement
(Materials for the Study of Georgian-Iranian Relations
in the 3rd-4th Centuries AD)
Summary
Cultural and economic relations between Georgia and Iran, according to the archaeological materials, started in the 4th mill. BC.
One of the most interesting periods in Georgian-Iranian relations was the Sassanid epoch. In the sites of this period excavated in Georgia, many Sasanian artifacts
were discovered. Among them are several bullae. Some of them depict portraits of
Iranian shahs, and some are related to the Sasanian royal administration. These bullae,
which belong to Shahs or representatives of the royal family, were discovered in the
historical Georgian region of Kartli at two sites, namely Dzalisa and Uplistsikhe.
Dzalisa Settlement is located in the municipality of Mtskheta in the village of
Dzalisi. The settlement, which dates back to the Antique period and Early Middle
Ages, was built on both banks of Narekvavi River, 20 kilometers northwest of the city
of Mtskheta.
The settlement is identified with the town of Dzalisa (Dzalissa) of the Antique
period, which is mentioned by the Greek geographer of the 2nd century AD, Claudius
Ptolemy (Κλαύδιος Πτολεμαίος 87-165 AD) in his Geography, along with other towns
of Iberia.
The excavations of 2017-2019 brought to light unknown sides of the history of
not only Dzalisa, but also the history of Kartli/Iberia. Excavations have shown an im-
252
portant Iranian trace there. Special attention must be paid to the discovery of the bullae
of the royal administration of Iran, in one of the architectural complexes in Dzalisa.
Prior to these excavations, the history of the town of Dzalisa was only related to the
Roman world. All architectural complexes excavated in Area I are of Roman style. This
fact quite rightly connected the origin of the city with the policy pursued by the Roman
Empire in Kartli/Iberia.
The information of Claudius Ptolemy and the data of archaeological excavations
show that the city was already one of the important centers of Kartli in the 2nd century
and was strongly influenced by Roman culture.
An important change in the history of Kartli/Iberia took place in the 3rd century.
This change is connected with the military-political activity of Sasanian Iran against
the Roman Empire. One of the important areas of the conflict was the South Caucasus.
The kingdom of Kartli/Iberia, which was an ally of the Roman Empire in the 1st-2nd centuries AD, also entered the sphere of Iran’s active policy. The first military campaign in
the South Caucasus was organized by the Iranian Shah Ardashir I (230-240). Shapur I
achieved great success in this direction. As it seems, exactly at the beginning of Shapur
I’s reign, the states of the South Caucasus were taxed. In 242, the Roman Emperor
Gordian III started a military campaign against Iran. He achieved some success but
died in 244. Subsequently, the Iranians launched a massive attack on South Caucasus
and conquered Iberia, Albania, and Armenia. Hormizd-Ardashir, the son of Shapur I,
later Shah Hormizd I of Iran (270-271 AD) became the great king of Armenia. Roman
hegemony in the East ended in 260 when Shapur I captured the emperor Valerian. A
contemporary of Shapur I was the Iberian king Amazasp (230-265), who is mentioned
together with Iranian nobles in the inscription of the Ka'ba-ye Zartosht.
The confrontation between Iran and Rome, which took place in the second half
of the 3rd century, ended in 299 with the Peace of Nisibis. According to this treaty,
Rome retrieved its hegemony in the Caucasus. The treaty was infringed by Shapur II
in the 330s. In 337, Shapur II entered Armenia and renewed the war between Iran and
Rome. In 363, another treaty was signed. According to it, the border was established
along the Euphrates River. Armenia fell under Iranian influence and Iberia under Roman. Rome appointed Saurmag II (363-378) as king of Iberia. In 364, the emperor of
Rome died, and Shapur II made a new move, assigning Aspagur (Varaz-Bakur) as the
ruler of Iberia. For the town of Dzalisa and the Kingdom of Kartli/Iberia, the treaty of
387 between Shapur III and Rome was significant. According to it, most of Armenia
and Iberia came under Iranian influence.
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We believe that the town of Dzalisa used to be an important post of Shapur III
in Iberia. That is how one could explain the discovery in Dzalisa of a big number of
packages from the Sassanian administration.
On the territory of Dzalisa, six bullae were discovered. Three of them are small
clay balls with images characteristic to the Sassanian glyptic. The other three are big
and belong to the royal administration. On one of the bullae there is a portrait of a Shah.
According to Prof. Touraj Daryaee this is a portrait of Shah Shapur III.
Taking into account the existing information, we can say that a large complex
excavated in the 2nd district of Dzalisa belongs to the 3rd-4th cc. AD. The bullae, discovered during excavations, indicate that the complex was destroyed at the end of the
4th century. It was destroyed by strong fire, and it was never brought back to life after
this catastrophe. In the area surrounding the complex, burial vaults were built in the 5th
century, but in such a way that the remnants of the complex were not damaged.
254
I
255
II
256
III
257
IV
258
V
259
VI
260
VII
261
VIII
262
IX
263
X
264
XI
265
tabulebis aRweriloba:
I.1.
Zalisa, I arqeologiuri ubani. aerofoto; 2. I arqeologiuri
ubani. gegma.
II.1. I ubani. didi abanos da sacurao auzis wyalmomaragebis sistema; 2.
didi abano. saerTo xedi.
III.1. sacurao auzi. gegma; 2. sacurao auzi. saerTo xedi.
IV.1. mcire abano. mozaikuri abano (Canaxati giorgi leJavasi); 2. mcire abano. saerTo xedi.
V.1. mcire sasaxle. mozaikuri iataki. detali; 2. mcire sasaxle. mozaikuri iataki. detali.
VI.1. II arqeologiuri ubani. akldama. detali; 2. akldama. Canaxati.
VII.1. II arqeologiuri ubani. didi arqiteqturuli kompleqsi. gegma; 2.
didi arqiteqturuli kompleqsi. aerofoto.
VIII.
didi arqiteqturuli kompleqsi. #2 saTavsos xedebi.
IX.
didi arqiteqturuli kompleqsis gaTxris dros aRmoCenili bulebi.
X.
didi arqiteqturuli kompleqsis gaTxris dros aRmoCenili keramika.
XI.
didi arqiteqturuli kompleqsis gaTxris dros aRmoCenili artefaqtebi: 391, 393, 394, 396 – minis mravalwaxnaga firfitebi;
395, 400, 401 – mTis brolisgan damzadebuli firfitebi; 308,
310-312 – ameTvistos nukleusebi; 403 – qvis sakurTxeveli(?);
408 – sawafi, Tixis; 404-405 – Tixis bulebi.
Description of Tables:
I.1.
Dzalisa, I archaeological site. Aerial photo; 2. I archaeological site. Plan.
II.1. I Site. Water supply system for a large bath and swimming pool; 2. Large bath.
General view
III.1. Swimming pool. Plan; 2. Swimming pool. General view.
IV.1. Small bath. Mosaic bath (sketch by Giorgi Lezhava); 2. Small bath. General
view.
V.1. A small palace. Mosaic floor. Detail; 2. A small palace. Mosaic floor. Detail.
VI.1. II archaeological site. Crypt. Detail 2. Crypt. Sketch.
266
VII.1. II archaeological site. A large architectural complex. Plan; 2. A large architectural complex. Aerial photo.
VIII. A large architectural complex. #2 storage room. View.
IX.
Bullae discovered during the excavation of a large architectural complex.
X.
Ceramics discovered during the excavation of a large architectural complex.
XI.
Artifacts found during the excavation of a large architectural complex: 391,
393, 394, 396 – multi-faceted glass plates; 395, 400, 401 – plates made of
mountain crystal; 308, 310-312 – amethyst nuclei; 403 – stone altar (?); 408 –
clay sinker; 404-405 – clay bullae.
267
xelovnebis istoria _ ART HISTORY
kiti maCabeli
damkveTTa reprezentacia adreqristianul
qvajvaraTa reliefur dekorSi
adreuli Sua saukuneebis qarTuli saero portreti Tavisi mxatvrulistoriuli mniSvnelobiT gansakuTrebul yuradRebas imsaxurebs. am
Temam ukve miiqcia mecnierTa yuradReba, magram kvlav rCeba garkveuli sakiTxebi, romelTa ganxilva Seavsebs Cven codnas adreuli Sua
saukuneebis qarTuli saero portretis Sesaxeb.1 Sua saukuneebSi, iseve,
rogorc winaqristianul xanaSi, portretma SeinarCuna Tavisi kulturuli da politikuri mniSvneloba. mkacr ierarqiaze dafuZnebuli
feodaluri sazogadoebis struqtura religiur xelovnebaSi aisaxa.
adreqristianuli xanis saqarTveloSi, romisa da bizantiis msgavsad,
xelovnebaSi imdroindeli sazogadoebis kompleqsuroba da socialuri
urTerTmimarTebebi iCens Tavs.
saqarTveloSi taZrebis fasadebze mmarTvelTa reliefuri portretebi wminda saxeebTan erTad VI-VII saukuneebSi Cndeba. es procesi
erTgvarad exmianeba adrebizantiur xelovnebaSi arsebul viTarebas.
am droisaTvis bizantiaSi taZrebis kedlebze macxovris, RmrTismSoblisa da wmindanTa winaSe imperatorisa da didebulTa portretebis
gaCena xelisuflebis „RvTiT rCeulobas“ adasturebda. es movlena
bizantiaSi Zalauflebis RvTaebrivi mfarvelobis ideis gaZlierebas
ukavSirdeboda da politikur da socialur urTierTobaTa axal sistemas moaswavebda.2 sakralur sivrceSi saero portretis ganTavsebas
religiuri და socialuri safuZveli hqonda.
adreuli Sua saukuneebis qarTvel warCinebulTa reliefuri
portretebi taZrebTan erTad sakulto Zeglebma – qvajvarebma SemomaCabeli, saero portreti, gv. 98-112; misive, adreuli Sua saukuneebis, gv. 120-141;
misive, portreti adreuli, gv. 131-161; misive, Certains aspects gv. 35-44.
2
Grabar, L’Empereur, gv. 163-180; Meyendorff, The Byzantine Legacy, gv. 43-66; Курбатов, Ранневизантийские портреты, gv. 230-251.
1
268
gvinaxa. taZrebis fasadebze qveynis mmarTvelTa – erismTavarTa portretebi gamoisaxeboda. qveynis feodaluri wreebis warmomadgenlebi
Tavisi socialuri Rirsebis dasturad, qristianuli rwmenisadmi erTgulebis niSnad da zeciuri mfarvelobis mosapoveblad qvajvarebs aRmarTavdnen. adreul Sua saukuneebSi qvajvarebi – rwmenis Taviseburi
niSansvetebi – aqtiurad iyo CarTuli xalxis religiur cxovrebaSi.
qvajvaraTa reliefuri dekoris ikonografiuli programa moicavda jvris Temas, qristes amaRlebisa da didebis siuJetebs, RmrTismSoblis gandidebis Temas, mTavarangelozebisa da wmindanebis reliefur „xatebs“, Zveli da axali aRTqmis siuJetebs, romlebic zustad gansazRvruli principiT nawildeboda qvajvaraTa zedapirze da
morwmuneTaTvis vizualur „teqsts“ qmnida.1 qvajvara, mTeli Tavisi xatovani sistemiT, kargad gaazrebul mxatvrul mTlianobas warmoadgenda, romelsac mkafio Teologiuri programa edo safuZvlad.
misi daniSnuleba, rogorc votivuri da salocavi Zeglisa, reliefuri
dekoris mkafioebasa da misawvdomobas gulisxmobda. swored am mwyobr,
kargad gaazrebul Teologiur qargaSi CaerTo am sakulto Zeglebis
damkveTTa, adreuli Sua saukuneebis qarTvel didebulTa portretebi.
qvajvaraTa umetesobam Cvenamde Zalze dazianebuli saxiT moaRwia. ramdenime aTeuli saero portreti calkeuli fragmentebis saxiT
aris SemorCenili. portretebis nawils Tan axlavs asomTavruli warwerebi, rac zrdis maT kulturul-istoriul mniSvnelobas. warwerebSi
gamosaxulis saxelTan erTad zogjer misi titulebic aris moxseniebuli (`mamfali arSuSa patrikiosi~ – jvris baza, abasTumani, VII-VIII ss.
mijna, `mamasaxlisi grigol~ – wromis qvasvetis fragmenti, VI-VII ss.,
`grigol vipatosi~ – kataulas qvajvara, VII s.).2 warwerebi, romlebSic
am epoqis adgilobrivi qarTuli da bizantiuri titulebi aris moxseniebuli, adasturebs, rom qvajvaraTa aRmarTva qveynis feodaluri
elitis privilegia iyo. es warwerebi adreuli Sua saukuneebis saqarTvelos mniSvnelovani saistorio sabuTebia, romlebSic ucnobi istoriuli pirovnebebis ara mxolod saxelebi, aramed titulebic aris
moxseniebuli.
qvajvarebi warmoadgenda sakralur sivrces, romelSic momgebelTa portretebis ganlagebas unda aesaxa maTi pozicia feodalur
ierarqiaSi. SemkveTTa gamosaxulebebis ganTavsebis adgili da for1
2
Мачабели, Каменные кресты, gv. 220-249.
SoSiaSvili, qarTuli warwerebis korpusi, gv.103, 131-132, 120.
269
ma qvajvarebze sakmaod gansxvavebulia. me Sevecdebi aRvadgino saero portretis adgili qvajvaraTa reliefuri dekoris sistemaSi,
gavarkvio, ra principiT iyo CarTuli qarTvel didebulTa saxeebi
maT mier aRmarTul qvajvaraTa mwyobr reliefur programebSi, rogor
iqmneboda religiuri da saero Temebis erTianoba.
vidre qvajvarebis damkveTTa portretebs Sevexebode, unda
ganisazRvros Tavad qvajvarebis ganTavsebis sakiTxi, rasac didi
mniSvneloba aqvs reliefuri dekoris principebis CamoyalibebaSi,
radgan oTxwaxnaga svetebze reliefur gamosaxulebaTa ganawileba iTvaliswinebda am sakulto Zeglebis sivrceSi arsebobas. Ria cis qveS
aRmarTuli qvajvarebi zustad iyo orientirebuli qveynis mxareebTan
– mTavari iyo dasavleTi mxare, radgan aRmosavleTisken locviT mimarTul morwmuneTa Tvalwin qvajvaras dasavleTi waxnagi iSleboda,
romelzec Teologiuri programis yvelaze mniSvnelovani Temebi da
mTavari wminda personaJebi gamoisaxeboda. es viTareba saSualebas gvaZlevs gaverkveT svetis waxnagTa „ierarqiaSi“.
qvajvaraTa nawili eklesiebTanac aRimarTeboda. samwuxarod,
eklesiasTan arsebuli qvajvarebidan mxolod ramdenime SemorCa Tavdapirvel adgilas: kumurdos taZarTan aRmarTuli qvajvara,1 qvajvaras nawili Zveli musxis eklesiasTan2 da qvajvaras monumenturi
baza ratevanis eklesiasTan.3 taZrebTan arsebul am sakulto ZeglTa
mdebareoba wminda miwasTan dakavSirebul erT metad mniSvnelovan religiur praqtikaze migvaniSnebs. saqme exeba eklesiasTan qvajvaraTa
mimarTebas.
am sakiTxTan dakavSirebiT qarTul werilobiT wyaroebSi veraviTar miniSnebas ver mivakvlie. magram aris erTi garemoeba, romelsac
SeuZlia naTeli mohfinos qvajvarebis aRmarTvis am mniSvnelovan aspeqts. zemoaRniSnul qvajvaraTa da maTi fragmentebis mdebareobis
gaTvaliswineba garkveul kanonzomierebaze mianiSnebs. eklesiebis maxloblad mdebare qvajvarani taZris samxreT-dasavleT nawilTan arian
aRmarTulni. kategoriul daskvnebs kidev damatebiTi masala sWirdeba, magram axlac SeiZleba varaudis gamoTqma da qarTul qvajvaraTa
aRmarTvis praqtikis dakavSireba ierusalimis wminda miwaze arsebul
Zvel qristianul tradiciasTan.
1
2
3
Северов, Чубинашвили, Кумурдо и Никорцминда, nax. 1, il. furc. XVI.
maCabeli, Zveli musxis, gv. 45-59.
maCabeli, bolnisis raionis, gv. 4.
270
IV saukuneSi ierusalimis siwmindeebis momlocvelTa aRwerebSi
naxsenebia, rom anastasisis rotondasTan, Ria cis qveS `wmida jvari~
iyo aRmarTuli, masTan sruldeboda RvTismsaxureba, aRevlineboda
locvebi, iTqmoda sagaloblebi, ismoda qadagebebi. piligrimebi mogviTxroben, Tu rogor scemdnen Tayvans Zels cxovrebisas garkveuli
saeklesio dResaswaulebis dros, ra saxis ritualebi sruldeboda
anastasisis eklesiasTan da golgoTis jvarTan.1 qarTul qvajvaraTa umetesoba Ria cis qveS aRmarTuli votivur-memoriuli Zeglebia,
magram rogorc Cans, im SemTxvevebSi, rodesac maT eklesiebTan aRmarTavdnen, maTi mdebareoba eklesiis mimarT iTvaliswinebda wminda
miwaze adre arsebul, liturgiiT ganpirobebul uZveles qristianul
tradicias. am kavSirs adasturebs iseTi werilobiTi Zegli, rogoric
aris VII saukunis `ierusalimis ganCineba~, romelic saukuneTa ganmavlobaSi, ierusalimisa da sinis eklesiebis garda, qarTuli eklesiis
RvTismsaxurebasac aregulirebda.2
portretis ganTavsebis dros yuradReba eqceoda rogorc qvajvaras nawils, aseve svetis mxares da religiur TemebTan da wminda
personaJebTan saero portretebis mimarTebas. dasavleT waxnagis Semdeg mniSvnelovani iyo qvajvaras CrdiloeTi mxare, romelic eklesiisken iyo mimarTuli. rac Seexeba qvajvaras aRmosavleT mxares, umetes
SemTxvevaSi igi ornamentebiT imkoboda. amis mixedviT SesaZlebelia
ganisazRvros damkveTis socialuri statusi. damkveTTa portretebis
pozicia qvajvaraze momlocvelTaTvis Taviseburi miniSneba iyo pirovnebis adgilze feodalur sazogadoebaSi.
qvajvaraTa reliefur dekorSi saero portretis poziciebis gasarkvevad Cven xelT gvaqvs mxolod oTxi SedarebiT kargad Semonaxuli qvajvara, romlebSic saero portretebs garkveuli adgilebi
aqvs miCenili. esenia VI saukunis dasasrulis brdaZorisa da nazRauras qvajvarebi, kataulas qvajvaras sveti (VII s.) da usaneTis qvasveti
(VIII-IX ss.). CvenTvis saintereso sakiTxis ganxilvaSi davaTis qvajvaras
fragmentic (VI s.) gvexmareba. amas garda gvaqvs ramdenime qvajvaras
kapiteli saero pirTa gamosaxulebiT. aRniSnul qvajvarebze damkveTTa gamosaxulebebi sxvadasxvagvarad aris warmodgenili. SesaZloa, amgvari viTarebis erT-erTi mizezi iyo is garemoeba, rom qristianuli
xelovnebis Camoyalibebis adreul etapze jer kidev ar iyo dadgenili
damkveTTa gamosaxvis zusti wesebi.
1
2
К источнику воды, gv. 195-197; Кондаков, Археологическое путешествие, gv. 156-157.
Кекелидзе, Иерусалимский канонарь, gv. 13, 33.
271
VI saukunis dasasrulis qvajvarebze saero portretis ganTavsebis principebis ganxilvas daviwyeb brdaZoris qvajvaradan, romelzec
ramdenime portreti aris gamosaxuli.1 brdaZoris qvajvaras reliefuri dekoris ikonografiulma programam Cvenamde sakmaod karg mdgomareobaSi moaRwia, Tu ar CavTvliT reliefebis zedapiris dazianebas. amitom mis safuZvelze SeiZleba gavarkvioT, rogor aris CarTuli
damkveTis portretebi qvajvaras reliefur programaSi.
brdaZoris qvajvaraze damkveTTa gamosaxulebebi sam kompoziciaSi aris warmodgenili: mamakacis erTi portreti moTavsebulia qvajvaras mTavari, dasavleTi waxnagis zeda kompoziciaSi, sadac mas miCenili aqvs adgili aRsaydrebuli RmrTismSoblis gverdiT; qvasvetis
samxreT waxnagze, ori wminda personaJis qvemoT moTavsebuli aris ori
samfiguriani kompozicia – mamakaci, qali da bavSvi („ojaxuri portreti“).
gansakuTrebiT sayuradReboa svetis zeda registrSi RmrTismSoblis marjvniv gamosaxuli mamakacis portreti. zemoT ukve aRiniSna, qristes, RmrTismSoblisa da wmindanTa winaSe vedrebiT warmdgar
imperatorTa da didebulTa portretebi bizantiaSi iustinianes xanaSi
Cndeba da Semdgom es Tema myar tradiciad iqceva. sainteresoa, rom VI
saukunis qvajvaraze Cven gvaqvs am bizantiuri tradiciis Taviseburi
gamoZaxili. saero kostiumiT mosili mamakaci, romlis socialur statusze metyvelebs yvavili mis marjvena xelSi, uTuod, maRali feodaluri wris warmomadgenelia. sasanianTa imperiaSi miRebuli yvavili-insignia, rogorc pirovnebis gamorCeulobis niSani, gavrcelda saqarTveloSi, risi araerTi magaliTi gvavaqvs adreuli Sua saukuneebis
qarTul reliefebze.2 sagulisxmoa, rom mamakacis Cacmuloba, tipuri
mxedruli samosi – qamriT gadaWerili grZeli „kaba“, damaxasiaTebeli
formis rkaliseburi moxazulobis ornamentuli qobiT, gverdebze vertikalurad CaWrili kalTiT – xSiria am epoqis qarTvel warCinebulTa
gamosaxulebebze.3
qvajvaraze, romelic aRimarTa qristesa da RmrTismSoblisadmi
mimarTuli Sewevnisa da mfarvelobis vedrebiT, bunebrivia RmrTisЧубинашвили, Хандиси, gv. 71-74; maCabeli, qristianuli Temebi, gv. 43- 60; misive,
qarTuli qvajvarebi, gv. 78-120.
2
adreul Sua saukuneebSi sasanur iranSi gavrcelebuli yvavilis simboluri Temis
Sesaxeb ix. Орбели, Тревер, Сасанидский металл; Ackermann, Sasanian Seals, gv. 784-815; Тревер,
Новое сасанидское блюдо, gv. 256-270; Ghirshmann, Iran. Parthes, gv. 297-230; Мачабели, Позднеантичная торевтика, gv. 112-113; Луконин, Искусство древнего, gv. 156, 163, 169.
3
maCabeli, qarTuli istoriuli, tab. 18, gv. 61-63.
1
272
mSoblis winaSe sakulto Zeglis damkveTis gamosaxva. es reliefuri
kompozicia organulad aRiqmeba adreuli Sua saukuneebis mariologiur gamosaxulebaTa konteqstSi. brdaZoris qvajvaras es kompozicia
Cven winaSe warmodgeba, rogorc adreqristianul epoqaSi gavrcelebuli ikonografiuli sqemis variacia, romelic moicavs Tayvansacem
wminda saxes da momgeblis portrets. amgvari gamosaxulebebi gvxvdeba rogorc monumentur xelovnebaSi, aseve xatebsa da reliefebze.
magaliTad SeiZleba moviyvanoT poreCis (parencos) bazilikis centraluri absidis mozaika (VI s.), sadac RmrTismSoblis gverdze qtitorebi
arian gamosaxulni,1 Tesalonikis wm. demetres eklesiis gverdiTi navis
mozaika (gviani VI s.) aRsaydrebuli RmrTismSoblis gverdiT SemkveTis
ojaxis gamosaxulebiT,2 komodilas katakombebis erT-erTi samarxis
freska (romi, 530) aRsaydrebuli RmrTismSoblisa da ori wmindanis
gverdiT gardacvlili qalbatonis turturas gamosaxulebiT.3
brdaZoris qvajvaras es reliefuri kompozicia unda ganvixiloT,
rogorc adreqristianuli epoqis mowinave xelovnebaTa sistemaSi arsebuli erovnuli Semoqmedebis nayofi, romelSic Cans rogorc axali qristianuli xelovnebis mier SemoTavazebuli nimuSebis aTviseba,
aseve adgilobrivi mxatvruli tradiciebis Zala, rac formebis plastikur gadmocemaSi iCens Tavs.
adreuli Sua saukuneebis qvajvaraTa reliefebTan dakavSirebiT araerTxel aRminiSnavs koptur xelovnebasTan ikonografiuli da
stiluri kavSirebis arseboba. am konkretul kompoziciis plastikuri
gadawyveta da struqturuli wyoba garkveul siaxloves avlens VI-VII
saukuneebis koptur qvis reliefebTan. analogiuria ara mxolod mxatvruli midgoma, aramed konkretuli detalebic. amis magaliTia kairos
kopturi muzeumis erT-erTi reliefi RmrTismSoblis gamosaxulebiT
(n. 8006), sadac angelozis Jesti brdaZoris didebulis Jestis identuria. analogiuria figuraTa sqematizaciis xasiaTi, formis plastikuri gadmocema.4 arsebobs mosazreba, rom am tipis kopturi reliefebi5 sakmaod xelosnurad imeorebs spilos Zvlis bizantiur diptiqis
RmrTismSoblis reliefur xats.6 am viTarebam unda dagvafiqros im
1
2
3
4
5
6
Прелог, Мозаики Пореча, gv. 1-2.
Barber, Early Represenrations, tab. 197-198.
iqve, tab. 196.
Beckwith, Coptic Sculpture, tab. 113.
iqve, tab. 111-112.
Volbach, Elfenbeinarbeiten, n. 137.
273
nimuSebze, romlebic qarTvel moqandakeT hqondaT xelT TavianTi reliefebis Seqmnisas.
brdaZoris qvajvaras svetis samxreTi waxnagis sul zeda nawilSi
ganlagebulia orfiguriani kompozicia – samRvdelmTavro samosiT
mosili ori frontaluri figura da mis qvemoT – erTnairi sqemiT
agebuli, TiTqmis identuri ori samfiguriani reliefi: marcxniv –
mamakaci, romelsac mkerdTan mitanil marjvena xelSi yvavili uWiravs,
marcxenaTi ki mis gverdiT mdgomi bavSvis xeli ukavia, marjvniv –
mosasxamSi gaxveuli qalis figura. jgufuri reliefi uTuod zemoT
gamosaxuli didebulis ojaxis wevrebs unda asaxavdes. es „ojaxuri
portreti“ VI saukunis saqarTvelos feodaluri sazogadoebis erTerT sagvareulos unda ekuTvnodes.
am reliefze gamosaxuli mamakacis kostiumi, misi socialuri
statusis markeri, RmrTismSobelTan gamosaxuli mamakacis Cacmulobas
imeorebs. analogiuri samosiT aris mosili bavSvi. qvasvetis waxnagebis
mxatvrul-ideuri mxare zustad aris gaTvlili. Tu mTavari – dasavleTi waxnagi, romlis zeda nawilSi RmrTismSoblis gverdiT saero
piri aris gamosaxuli, bibliuri siuJetebiT aris dafaruli, samxreTis waxnagze upiratesad wminda personaJebis wyvilebi da saero pirebi
arian gamosaxulni. moqandakem saero portretebs gamosaxulTa socialuri poziciisa da sagvareuloSi maTi adgilebis Sesabamisi poziciebi
miuCina.
svetis zeda nawilSi RmrTismSoblis winaSe didebulis wardgenas
orgvari axsna SeZleba moeZebnos. erTi mxriv, qvajvarebis reliefur
dekorze dakvirvebam gviCvena maTi erTgvari kavSiri adreqristianuli taZrebis absidebis programebTan, romlebSic qtitorebi gamoisaxebodnen macxovrisa da RmrTismSoblis winaSe.1 niSandoblivia, rom
qvajvaraTa reliefur dekorSi ierarqiis igive principi aris gamoyenebuli, romelsac efuZneboda taZrebis freskuli dekori – mTavari,
zeciuri zona iyo absidis konqi da gumbaTi. savaraudoa, rom qvasvetis mTavari, dasavleTis waxnagis zeda nawilSi gamosaxuli saero piri
yvaviliT-insigniiT xelSi feodaluri sagvareulos ufrosi wevria
da am gamorCeuli adgiliT xazi gaesva mis gansakuTrebul statuss.
rac Seexeba or „ojaxur“ portrets, isini qvasvetis ufro „mokrZalebul“, samxreT waxnagze arian ganTavsebulni, magram maTi poziciac saGrabar, Martirium, gv. 87-199; Ihm, Die Programme, gv. 12-40; Brenk, The Apse, the Images, gv.
88-91.
1
274
gangebod aris gaTvlili. es ori jgufuri portreti ganlagebulia
kapitelis unikaluri kompoziciis – „RmrTismSoblis sulis amaRlebis“ qvemoT. kapitelisagan maT gamoyofs orfiguriani scena – samRvdelmTavro samosSi gamowyobili ori personaJi, romelTagan erTs
xelSi sacecxluri upyria, meores – kodeqsi. am wminda saxeebs ar
axlavT warwerebi, magram maTi pozicia RvTismSoblis sulis amaRlebis
kompoziciasTan cxadyofs maT vinaobas. sacecxluriT xelSi wm. petre
unda iyos, xolo kodeqsiT xelSi – wm. andria. es ori mociquli amgvari atributebiT RmrTismSoblis miZinebis (koimesis) scenis ucvleli
monawileebi arian.1 amgvarad, damkveTTa „ojaxebi“ uSualod RmrTismSoblisa da mociqulebis mfarvelobis qveS eqcevian.
saero portretebis aseT diferencirebul ganTavsebas sxva axsnac
moepoveba. SesaZloa, RmrTismSobelTan gamosaxuli didebuli ojaxis
gardacvlili wevria. amasTan dakavSirebiT SeiZleba gavixsenoT adrebizantiuri katakombebis kedlis mxatvrobis nimuSebi, sadac ojaxis
gardacvlili wevrebi zeda registrSi gamoisaxebodnen.2
saero portreti aris CarTuli dmanisis raionSi (nazRaura) aRmoCenil qvajvaras reliefur dekorSi.3 qvajvaras svetis mxolod erTi
waxnagi aris Semkuli figuruli gamosaxulebebiT (naTlisReba, wmindanebis da mociqulebis ori wyvili), kapitelis oTxive waxnagi reliefebiT aris dafaruli. kapitelis mTavar, dasavleT waxnagze aRsaydrebuli Cviledi RmrTismSoblis reliefuri xatia, mis momijnave samxreT
waxnagze ori saero piri aris gamosaxuli. aRmosavleT da CrdiloeT
waxnagebze farSevangisa da lomis simboluri gamosaxulebebia.
kapiteli, qristianuli „vertikaluri ierarqiis“ mixedviT, mxatvrulad da ideurad qvajvaras yvelaze mniSvnelovani nawilia, romelsac uSualod eyrdnoba damagvirgvinebeli skulpturuli jvari. ori
saero piris portretebis moTavseba qvajvaras am nawilze uTuod am
pirovnebaTa maRali socialuri statusis mimaniSnebelia.
kapitelze, qvajvaras umaRles zonaSi, ikonografiuli programis
gamorCeul adgilas, RmrTismSoblis xatis momijnave waxnagze saero
pirTa gamosaxva maT dawinaurebul mdgomareobaze unda miuTiTebdes.
isini VI saukunis dasasrulis aRmosavleT saqarTvelos feodaluri sazogadoebis maRali wris warmomadgenlebi arian. frontalurad mdgomi
mamakacebi zustad erTnairi JestebiT arian gamosaxulni, orives
1
2
3
Evangelatou, The Symbolism of the censer, gv. 119-120.
Caillaud, Le figure du commanditaire, gv. 66-121.
maCabeli, qvajvara aRsaydrebuli, gv. 55-82.
275
marcxena xeli pativiscemis JestiT mkerdTan aqvs mitanili. RmrTis
mSoblis xatTan ufro axlo mdgom mamakacs, romelic zomiTac odnav
aRemateba meores, xelSi jvari upyria, meores – yvavili-insignia.
gansxvavebulia mamakacTa Cacmuloba, rac maT sxvadasxva socialur rangze miuTiTebs. marjvena mamakacis samoseli – grZelsaxeloebiani `qveiTi~ kaba da marcxena mxarze damagrebuli mosasxami adrebizantiuri saimperatoro karis Cacmulobis Taviseburi variaciaa (tunica laticlavia da palium), romlis analogs vxedavT samwevrisis reliefur
filaze (V-VI ss. mijna) jvris Tayvaniscemis scenaSi gamosaxul saero
piris kostiumSi.1
meore mamakaci Semosilia adreuli Sua saukuneebis saqarTveloSi
gavrcelebuli mxedruli kostiumiT. es aris qulajis msgavsi, gverdebze CaWrili, balTiani qamriT gadaWerili kaba morkaluli qobiT.
mamakacs zeaRmarTul xelSi SroSanisebri yvavili ukavia, rogorsac
vxedavT am epoqis qarTul reliefur portretebze (ix. qarTvel didebulTa reliefuri saxeebi samwevrisis, dmanisis, brdaZoris, bolnisis,
baliWis qvajvaraTa svetebze).2 qarTul qvajvaraTa reliefur portretebze xSiria am `kavkasiuri~ kostiumis sxvadasxva variacia, rac
uTuod gamosaxul pirovnebaTa gansxvavebul socialur statusze miuTiTebs. kostiumis xasiaTi reliefebze gamosaxuli qarTveli warCinebulebis wodebrivi mdgomareobis anareklia, radgan feodalur sazogadoebaSi mkacrad iyo reglamentirebuli sxvadasxva socialuri fenis
Cacma-daxurvis wesi.
pirovnebebi diferencirebulni arian CacmulobiT da atributebiT. garkveuli gradacia Cans RmrTismSoblis xatis mimdebare waxnagze
maT ganlagebaSic. safasado mxares uSualod emijneba bizantiur oficialur kostiumTan daaxloebuli samosiT mosili, zomiT gamorCeuli
mamakaci. igi socialurad ufro dawinaurebuli unda iyos. jvari mis
xelSi sxvadasxvagvarad SeiZleba iyos interpretirebuli: erTi mxriv,
Tu gaviTvaliswinebT VI-VII ss-Ta koptur samarx stelebze micvalebulmaCabeli, qarTuli istoriuli, gv. 20-22. saqarTveloSi bizantiuri modis Semosvla
ukve V_VI saukuneebSi aRiniSneba, rac bizantieli mwerlebis cnobebiT dastureba.
erT-erTi bizantiuri qronika mogviTxrobs imperator iustines dros (522) lazTa mefis waTes konstantinopolSi Casvlis Sesaxeb. man imperatorisagan miiRo samefo niSnebi, romelTa Soris iyo paraduli samosi: TeTri stiqari-paragaudi, oqromkediT amoqarguli iustines portretiT (Беляев, Украшения позднеантичной, gv. 28-29). analogiur
ambavs vigebT bizantieli istorikosis agaTia sqolastikosis (538-582) Txzulebidan
(georgika, t. III, gv. 84).
2
am heraldikuri motivis Sesaxeb ix. N11.
1
276
Ta jvriT xelSi gamosaxvas,1 SesaZloa, igi am pirovnebis gardacvalebaze miuTiTebdes. meore mxriv, SeiZleba davuSvaT, rom jvriT xelSi
gamosaxva sagvareulos ufrosis qristianuli sarwmunoebisadmi erTgulebaze miuTiTebs. insignia-yvavili `kavkasiuri~ kostiumiT Semosili mamakacis xelSi ki uTuod mis garkveul samoxeleo Rirsebas unda
aRniSnavdes. SesaZloa, es ori mamakaci erTi sagvareulos ori Taobis
warmomadgenelia da ostatma amgvarad gamoxata maTi adgili socialur
ierarqiaSi Tu ojaxSi.
saero portretebis simravliT gamoirCeva kataulas qvajvara (VII
s.), romelic jerjerobiT erTaderTia CvenTvis cnobil qvajvaraTa
Soris, romelzec saero gamosaxulebebis raodenoba religiur Temebs
aWarbebs.2 zemoganxiluli qvajvarebisgan gansxvavebiT, religiuri siuJetebi mxolod svetis mTavar dasavleT waxnagze aris ganTavsebuli
(wmindanTa da mociqulTa reliefebi da qveda registrSi – jvris gandidebis scena), CrdiloeTi da samxreTi waxnagebi mTlianad saero pirTa portretebs aqvs daTmobili. es aris unikaluri SemTxveva, rodesac
qvasvetze feodaluri sagvareulos/ojaxis mravalricxovani wevrebia
gamosaxuli. maT ganTavsebas garkveuli principi udevs safuZvlad:
CrdiloeT waxnagze mamakacebi arian warmodgenilni, samxreTisaze –
qalebi.
qvasvetis dazianebis gamo (Camotexilia svetis rogorc zeda, ise
qveda nawilebi) ver xerxdeba am feodaluri ojaxis sruli Semadgenlobis dadgena. SemorCenilia mamakacTa da qalTa xuT-xuTi portreti,
Tumca zemoT da qvemoT darCenilia figurebis fragmentebi. portretebs Tan axlavs asomTavruli warwerebi, romelTagan bevri dazianebulia, magram darCenili warwerebi mniSvnelovan istoriul sabuTebs
warmoadgens. CrdiloeT waxnagis erT-erT figurasTan warweraa: „wmidao Tevdore da ilarion, Seiwyale grigol vipatosi“.3 bizantiis imperatori sakariskaco tituls vipatoss, sxva titulebis msgavsad (kurapalati, patrikiosi), Tavisi gavlenis qveS myofi qveynebis feodalur
mflobelebs uboZebda keTilganwyobis niSnad da maTi adgilobrivi avtoritetis gasaZliereblad.
kataulas qvajvaras SemkveTi didebulis socialuri statusis
warmosadgenad sakmarisia gavixsenoT, rom tituli vipatosi moxsene1
2
3
Effenberger, Koptische Kunst, tab. 36.
maCabeli, adreuli Sua saukuneebis, gv. 120-141.
SoSiaSvili, qarTuli warwerebis, gv. 120.
277
bulia erisTavTa ojaxis wevrTan, mcxeTis jvris erT-erT qtitorTan
– demetre vipatosTan1 da wromis taZris (VII s.) samxreT fasadis warweraSi: „wmidao eklesiao, stefanoz vipatosi Seiwyale“.2 am garemoebis
gaTvaliswinebiT, unda vivaraudoT, rom kataulas qvajvaras SemkveTi grigol vipatosi qveynis maRali feodaluri wris warmomadgeneli unda iyos. amas isic adasturebs, rom mis mier aRmarTuli votivur-memoriuli Zegli misi ojaxis/sagvareulos wevrebis portretebis
simravliT gamoirCeva.
grigol vipatosis qvemoT gamosaxuli mamakaci analogiuri Targis kostiumiT aris mosili. grigolisagan gansxvavebiT, romelsac
orive xeli vedrebis JestiT mkerdTan aqvs mitanili, am mamakacs xelSi
kverTxi upyria, romelic sagvareulos am warmomadgenlis samoxeleo
statusze mianiSnebs. kostiumis detalebis mixedviT (grigolis sazeimo samoseli gamorCeulia Tavisi SemkulobiT) am mamakacs grigolTan
SedarebiT ufro dabali socialuri pozicia unda hqonoda, rasac
qvajvarebze miRebuli vertikaluri ierarqiis principi mianiSnebs.3
kataulas qvajvara unikaluri sakulto Zeglia, romelzec adreuli Sua saukuneebis qarTvel qalTa portretebia gamosaxuli. es aris VII
saukuneSi qveynis feodaluri sagvareulos Taviseburi „genealogiuri
xis“ iSviaTi nimuSi, sadac pirovnebebi garkveuli ierarqiuli wesiT
arian ganlagebulni. qvasvetis samxreT waxnagi daTmobili aqvs feodaluri ojaxis qalebis portretebs. xuTi gadarCenili portretidan
ori SedarebiT kargad aris Semonaxuli. paradul samoselSi gamowyobili mandilosnebis portretebs warwerebi axlavs. zeda portretis
dazianebul warweraSi darCenilia mxolod saxelis daboloeba „...ri“.
kargad ikiTxeba zemodan meore portretis warwera: „juaro patiosano, mariam mxevali Seni Seiwyale“. mis qvemoT gamosaxul qalbatonTan
moTavsebul dazianebul warweraSi ikiTxeba „esak...“.4 am SemTxvevaSic
vertikaluri ierarqiis wesi aris daculi – ufro mdidrulad Semosili mariamis portreti zeda registrSia ganTavsebuli, rac ojaxSi (Tu
sagvareuloSi) mis aRmatebul Rirsebaze mianiSnebs.
Чубинашвили, Памятники типа, gv. 143, tab. 211.
T. Jordaniam wromis warwera XIX saukunis dasasruls waikiTxa da daaskvna, rom
masSi moxsenebuli aris stefanoz II (629-62), romelic `qarTlis cxovrebaSi~ naxsnebia,
rogorc `maSenebeli eklesiaTa~ (qronikebi, w. I, gv. 69-70).
3
am portretsac asomTavruli warwera axlavs, magram Zlieri dazianebis gamo misi
wakiTxva ver xerxdeba. n. SoSiaSvili kiTxulobs mas rogorc saxels `muWel~ (SoSiaSvili, qarTuli warwerebis, gv. 121).
4
SoSiaSvili, qarTuli warwerebis, gv. 123.
1
2
278
qvasvetis waxnagebze mamakacTa da qalTa portretebis ganawilebaSi garkveuli tendencia SeiniSneba. erTi SexedviT, qvasvetis gverdiT waxnagebze maTi erTnairi raodenobiT gamosaxva genderul Tanasworobaze miuTiTebs, magram Zalze frTxili xerxiT mainc upiratesoba
mamakacTa portretebs aqvs miniWebuli. zemoT Cven ganvixileT eklesiasTan aRmarTuli qvajvarebis oTxwaxnaga svetebis mimarTeba sakuTriv eklesiasTan da amasTan dakavSirebiT svetis waxnagTa garkveuli
„ierarqia“. qvajvaras Crd. waxnagi eklesiisken aris mimarTuli, riTac
kataulas qvajvaraze moTavsebul mamakacTa portretebs upiratesoba
aqvs miniWebuli.
vinaidan Cemi amocana aris qvasvetebis reliefur dekorSi saero
portretis CarTvis pricipebze dakvirveba, me ar vexebi fragmentulad
Semonaxul saero portretebis sakmaod mravalricxovan calkeul nimuSebs. magram ar SeiZleba ar vaxseno aseve Zalze fragmentulad Semonaxuli davaTis qvajvaras svetis nawili damkveTTa portretebiT. davaTis qvajvaras fragmentze mxolod sami reliefuri scena aris darCenili, amitom msjeloba mis srul ikonografiul programaze SeuZlebelia, magram fragmentis simciris miuxedavad, zustad SeiZleba qvasvetis waxnagebze Temebis ganawilebis garkveva.1 qvasvetis zeda sibrtyeSi
ar aris bude skulpturuli jvris Casadgmelad, rac cxadyofs, rom
svetis zeda nawili Camotexilia. mTavar dasavleT waxnagze SemorCenilia ori reliefuri kompozicia: qvemoT – donatorTa ori erTnairi
figura zemoTken mimarTuli maniSnebeli JestiT da maT zemoT ori
mTavarangelozi (erT-erT angelozTan aris daqaragmebuli warwera
„m l“ – miqael). qvajvarebis zeda registrebis analizma gviCvena, rom
mTavarangelozebis aseTi pozicia gvxvdeba reprezentatiul, sazeimo
kompoziciebSi (qristes amaRleba, RmrTismSoblis Tayvaniscema, jvris
Tayvaniscema).2 mopirdapire aRmosavleT waxnagze moTavsebuli RmrTismSoblis reliefuri xati uflebas gvaZlevs vivaraudoT qvasvetis
zeda nawilSi qristes amaRlebis kompoziciis arseboba, radgan RmrTismSobeli am scenis mudmivi monawilea da qvajvarebze am Temas mudam
axlavs RmrTismSoblis gamosaxuleba.3
maCabeli, davaTis qvasvetis, gv. 69-85.
ix. xandisis, brdaZoris, dmanisis, mamulas qvajvarebi (maCabeli, adreuli, il. 8-9,
10-20, 35).
3
amis magaliTebia: bauitisa da saqaras kopturi taZrebis kedlis mxatvroba (VI s.)
(Dalton, Byzantine Art, nax. 336-337, gv. 548), rabulas siriuli saxarebis miniatura (586),
egvipturi warmomavlobis monumenturi naqsovi xati (VI s.) (Weitzmann, Age of Spirituality,
gv. 455, sur. 68; n. 477, tab. XIV, gv. 532-533).
1
2
279
am wyvilis anonimurobis miuxedavad, cxadia, rom aq gamosaxulni
arian aRmosavleT saqarTvelos warCinebulni, razec miuTiTebs maTi
socialuri statusis niSani – kostiumi, romelic adreul Sua saukuneebSi qarTul niadagze bizantiuri sakariskaco kostiumis originalur transformacias warmoadgens. amave dros qtitorTa samoseli
garkveul siaxloves avlens mcxeTis jvris samxr. fasadze gamosaxul
erisTavTa ojaxis umcrosi wevris qobul-stefanozis samoselTan.1 es
gvafiqrebinebs, rom davaTis qvajvaras donatorebi sazogadoebis im
fenas ganekuTvnebian, romelic axlos iyo erisTavTa sagvareulosTan,
magram maTTan SedarebiT ierarqiuli kibis ufro dabal safexurze
idga.
davaTis qvasvetis darCenili scenebis simciris miuxedavad, kargad Cans maTi urTierTkavSiri. qveda registrSi gamosaxuli damkveTni, mTavarangelozTa wyvili, romelic amaRlebis scenaze migvaniSnebs,
mopirdapire waxnagze gamosaxuli Cviledi RmrTismSobeli – yvelaferi erTad warmogvidgens adrebizantiur xanaSi gavrcelebul Temas – qristesa da RmrTismSoblis winaSe SemwirvelTa wardginebas,
rac zustad Seesatyviseba qvajvaraTa aRmarTvis mizans – RvTaebrivi
Semweobisa da mfarvelobis vedrebas.
sruliad gansxvavebulad aris gamosaxuli damkveTi usaneTis qvajvaraze (VIII-IX ss.), romelic Tavisi saxviTi saSualebebiT da stiliT
gamoirCeva VI-VII saukuneTa zemoganxiluli qvajvarebisagan.2 me ar
Sevexebi qvajvaras reliefuri programis detalebs, ganvixilav mxolod eklesiisken mimarTul qvasvetis CrdiloeT mxares, sadac ori
mTavarangelozis qvemoT rTuli oTxfiguriani scena aris gamosaxuli. svetis zedapiri Zalze dazianebulia, rac arTulebs kompoziciis
garCevas. marcxena qveda kuTxeSi Tavisi zomiT gamorCeuli muxlmodrekili figuraa, mavedrebeli JestiT zeaRmarTuli xelebiT. mis gverdiT
vertikalurad warweraa ganTavsebuli: `wm(ida)o kvirike ka...o... S(ei)
w(yal)e~.3 kompoziciis centrSi, scenis zeda nawilSi patara figuraa,
romelic mfarvelobis JestiT muxlmodrekili figuris Tavs xeliT
exeba. am figuras warwera axlavs: `wm(ida)ჲ kvirike~. misgan marcxniv
angelozis frontaluri figuraa, romelsac marcxena xelSi gragnili
ukavia, marjvenaTi ki wm. kvirikes TavTan mowamis jvriani gvirgvini
Чубинашвили, Памятники типа, tab. 22.
maCabeli, Zveli qarTuli, gv. 65-75.
3
am warweris Sesaxeb ix. barnaveli, usaneTisa da wromis, gv. 191-202; SoSiaSvili, qarTuli warwerebis, gv. 124.
1
2
280
ukavia. wmindani da angelozi kompoziciis zeda – „zeciur sferoSi“
arian gamosaxulni. scenis marjvena nawilSi, angelozis qvemoT Zalze
dazianebuli patara figura ganirCeva. mis gverdze warweraa: `wm(ida)o
kvirike S(eiwyal)e~ (mavedreblis saxeli dazianebulia da ar ikiTxeba).
usaneTis qvajvara gamorCeulia ara mxolod Tavisi stiliTa
da mxtavrul-kompoziciuri TaviseburebiT, aramed sruliad gansakuTrebuli siuJetiT, romelSic realurad aris asaxuli SemwirvelTa
vedrebiT mimarTva wm. kvirikesadmi. es scena mokrZalebulad qvasvetis
qveda nawilSi aris ganTavsebuli. SesaZloa, damkveTTa amgvar gamosaxvaSi maTi survili iyo gaTvaliswinebuli. aRsaniSnavia, rom usaneTis
qvajvarazec damkveTTa gamosaxuleba svetis CrdiloeT mxares aris
ganTavsebuli, romelic tradiciulad eklesiisken unda yofiliyo mimarTuli, rac aZlierebs mavedreblis kontaqts sakralurTan.
saero portretebis ganTavseba qvajvarebze garkveul ideur da
socialur safuZvlebs emyareboda. CvenTvis dRes sakmaod rTuli aris
kategoriuli daskvnebis gakeTeba, rac gacilebiT met masalas saWiroebs. qvajvarebze saero portretebis ganlageba damkveTTa RvTismosaobis garda, maTi socialuri statusis demonstrirebas isaxavda
miznad. portretis pozicia qvajvaraze Taviseburi miniSneba iyo sazogadoebaSi pirovnebis mdgomareobaze. ase magaliTad, savaraudoa, rom
brdaZoris qvajvaras svetis dasavleT waxnagis zeda registrSi RmrTismSoblis winaSe mdgomi mamakaci feodaluri sazogadoebis dawinaurebeli fenis warmomadgeneli unda iyos. igive SeiZleba iTqvas davaTis
qvajvaras svetis dasavleT mxares, amaRlebis kompoziciis qvemoT gamosaxul personaJebze, romlebic bizantiur sakariskaco kostiumTan
miaxlovebuli samosiT arian Semosilni. nazRauras qvajvaras kapitelze RmrTismSoblis xatis gverdiT gamosaxuli mamakacebic uTuod sazogadoebis maRal wres miekuTvnebian.
ierarqiuli gradacia arsebobda qvajvaras CrdiloeT da samxreT
mxareTa Soris. brdaZoris qvajvaraze ori „ojaxuri portreti“ svetis samxreT mxares aris gamosaxuli, rac miuTiTebs am ojaxis wevrTa adgilze feodalur ojaxSi. igive SeiZleba SevniSnoT kataulas
qvajvaraze, sadac erTi SexedviT qvasvetis waxnagebze erTnairad ganTavsebul mamakacTa da qalTa portretebs Soris eklesiisken mimarTul
CrdiloeT mxareze ganTavsebiT upiratesoba mamakacTa Stos eniWeba.
ganxiluli magaliTebidan gamoCnda, rom qvajvarebze damkveTTa
portretebis ganTavsebas garkveuli principi edo safuZvlad. igi iT-
281
valiswinebda momgeblis pozicias feodalur ierarqiaSi, mis wodebriv Tu samoxeleo mdgomareobas. qvajvaraTa reliefur kompoziciebSi
CarTuli saero portretebi adreuli Sua saukuneebis saqarTvelos
socialur da politikur istoriasTan dakavSirebul mniSvnelovan
informacias Seicavs, romlis relevanturi „wakiTxva“ mniSvnelovania
adreuli Sua saukuneebis saqarTvelos istoriisTvis.
damowmebuli wyaroebi da literatura
barnaveli, usaneTisa da wromis – barnaveli T., usaneTisa da wromis
stelebis TariRisaTvis, macne smasmgo,1969, N1, gv. 191-212.
maCabeli, Zveli qarTuli – maCabeli k., Zveli qarTuli plastikis
sawyisebTan, sx,1984, N10, gv. 65-75.
maCabeli, saero portreti – maCabeli k., saero portreti adrefeodalur saqarTveloSi, `xelovneba~, 1991, N2, gv. 98-112.
maCabeli, davaTis qvasvetis – maCabeli k., davaTis qvasvetis adgili
qarTuli plastikuri xelovnebis ganviTarebaSi, macne, iexs, 1991, N1,
gv. 67-85.
maCabeli, adreuli Sua saukuneebis – maCabeli k., adreuli Sua saukuneebis saero portretis istoriidan (kataulas qvasveti), lx,1993,
N1, gv. 120-141.
maCabeli, qristianuli Temebi – maCabeli k., qristianuli Temebi Zvel
qarTul plastikaSi (brdaZoris qvasveti), `xelovneba~,1993, N2 gv. 4360.
maCabeli, portreti adreuli – maCabeli k., portreti adreuli Sua
saukuneebis qarTul plastikaSi (VI-VIIss.), lx, 1998, N4, gv. 131-161.
maCabeli, qarTuli qvajvarebi – maCabeli k., qarTuli qvajvarebi, Tbilisi, 1998.
maCabeli, adreuli – maCabeli k., adreuli Sua saukuneebis qarTuli
qvajvarebi, Tbilisi, 2008.
maCabeli, qvajvara aRsaydrebuli – maCabeli k., qvajvara aRsaydrebuli RmrTismSoblis gamosaxulebiT, k. kaxiani, g. WaniSvili, j. kopaliani, k. maCabeli, z. aleqsiZe, e. RliRvaSvili, n. patariZe, „adreqristianuli saeklesio kompleqsi dmanisidan“, red. g. gamyreliZe, Tbilisi, 2012.
maCabeli, qarTuli istoriuli – maCabeli k., qarTuli istoriuli
kostiumi, Tbilisi, 2013.
282
maCabeli, Zveli musxis – maCabeli. k., Zveli musxis qvajvaras interpretaciisaTvis, `analebi. istoriis, eTnologiis, religiis Seswavlisa
da popularizaciis samecniero centri~, eZRvneba iv. javaxiSvilis 140
wlisTavs, 12, 2016, gv. 45-59.
maCabeli, bolnisis raionis – maCabeli კ., bolnisis raionis adreqristianuli plastika (xelnaweri, g. CubinaSvilis sax. qarTuli xelovnebis istoriisa da ZeglTa dacvis erovnuli kvleviTi centris arqivi,
Tbilisi, 2009).
qronikebi, w. I – qronikebi, w. I, tfilisi, 1895.
georgika, t. III – georgika, t. III, Tbilisi, 1963.
SoSiaSvili, qarTuli warwerebis – SoSiaSvili n., qarTuli warwerebis
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284
Kitty Machabeli
Commissioners’ Representation in the Relief Decoration of
Georgian Early Christian Stone Crosses
Summary
Incorporating representations of laymen in works of religious art was a well-established Christian tradition originated in early Christian times. Historical figures depicted
in church art are predominantly commissioners of artifacts. Relief portraits of commissioners, mostly local nobility and members of their families, are preserved both on
early medieval Georgian stone crosses and on church facades. The distribution of donor
figures on stone crosses standing in the open air outside churches, follows its own logic.
The paper attempts to retrace the “topography” of commissioners’ images in the decoration system elaborated for such crosses. I argue that the placement of commissioners’
figures was conditioned by their social status, corresponding to the social hierarchy of
that time.
In order to understand the hierarchic order of representations of laymen on stone
crosses the spatial position of these devotional objects must be taken into consideration, particularly, their spatial interrelation with the church buildings. According to
Palestinian tradition, stone crosses were erected to the south-west part of churches (e. g.
Kumurdo, Ratevani, Dzveli Muskhi, etc.). The stone cross pillars and their capitals are
decorated with narrative compositions, ornaments, crosses, and other Christian symbols. New Testament scenes are combined with Old Testament compositions. There
is no fixed place for commissioner figures on the pillars of stone crosses. They can be
found in various places and in different contexts – there are single inframed figures,
couples and families (parents with a child) on various parts of the stone shafts. Some
reliefs preserve the names and titles of the depicted individuals (e. g. Grigol upatos,
Arshusha patrikios, Grigol mamasakhlisi, etc.)
Commissioners’ representations aimed to demonstrate their piety and advanced
social status. Special attention is paid to the dress and attributes emphasizing the privileged position of depicted characters. The stone crosses of medieval Georgia, with
their developed iconographic systems, communicate important religious messages and
demonstrate the active engagement of representatives of power in the creation of mentioned cult objects. The presence of the representatives of local feudal society in the
iconographic programs of these cult objects served to promote their influence and rank.
285
tab. 1 (Tab. 1)
1
2
3
286
tab. 2 (Tab. 2)
5
4
6
287
tab. 3 (Tab. 3)
7
9
8
10
288
11
tab. 4 (Tab. 4)
12
13
14
15
289
ilustraciebis sia:
1. brdaZoris qvajvara. damkveTis figura.
2. brdaZoris qvajvara. `ojaxis portreti~.
3. brdaZoris qvajvara. sqema.
4. nazRauras qvajvara.
5. nazRauras qvajvara. kapiteli.
6. nazRauras qvajvara. sqema.
7. kataulas qvajvara. sqema.
8. kataulas qvajvara. grigolis portreti.
9. kataulas qvajvara. didebulis portreti.
10. kataulas qvajvara. mariamis portreti.
11. kataulas qvajvara. esakis portreti.
12. davaTis qvajvara.
13. davaTis qvajvara. damkveTni.
14. usaneTis qvajvara. sqema.
15. usaneTis qvajvara. Semwirvelis vedreba wm. kvirikes winaSe.
List of illustrations:
1. Stone cross. Brdadzori. Commissioner’s figure.
2. Stone cross. Brdadzori. Depiction of “Family”.
3. Stone cross. Brdadzori.
4. Stone cross. Nazgaura.
5. Stone cross. Nazgaura. Capital.
6. Stone cross. Nazgaura.
7. Stone cross. Kataula.
8. Stone cross. Kataula. Portrait of Grigol.
9. Stone cross. Kataula. Portrait of nobleman.
10. Stone cross. Kataula. Portrait of Mariam.
11. Stone cross. Kataula. Portrait of Esak.
12. Stone cross. Davati.
13. Stone cross. Davati. Portraits of commissioners.
14. Stone cross. Usaneti.
15. Stone cross. Usaneti. Praying commissioner before St. Cyricus.
290
fotoebi: 1, 2, 8-13, 15 (giorgi CubinaSvilis saxelobis qarTuli
xelovnebis istoriisa da ZeglTa dacvis erovnuli kvleviTi centris
sergo qobulaZis saxelobis xelovnebis ZeglTa fotofiqsaciis laboratoria); 4, 5 (avtoris arqivi); sqemebi – manana beliaSvili.
Photos 1, 2, 8-13, 15 (The Sergo Kobuladze Monuments Photo Recording Laboratory
of the G. Chubinashvili National Research Centre for Georgian Art History and Heritage Preservation); 4, 5 (The archive of the author); Schemes – Manana Beliashvili.
291
Erga Shneurson
Georgian Church Porches
The Gate to the House of God for the Righteous
“This is the gate of the Lord,
the righteous shall enter through it”
Psalms 117:20
Introduction
Wandering through Georgia is an adventurous journey through Land, History, and
Culture. Historical landmarks are vividly embodied by the towering churches and cathedrals with their imposing façades, dominating the rural landscape, the centers of
villages, and cities. These edifices, with their vast exterior reliefs of foliage, geometric
forms, and biblical scenes, present a mystical experience which uplifts the viewer to the
heavenly realm and revelation.
Several churches and cathedrals exhibit splendid architecture in their porches.
The more I delved into these porches – their structure, decoration, and function – the
more I became convinced that they play an essential role in the church, beyond a liminal zone connecting the outside world and a spiritual religious one. The sheltering
entrance welcomed those approaching a passage area into the building which fulfilled
a symbolic mission in the religious life of the congregation and liturgical rituals, both
independently of the church and as an integral part of it.
Façades became a significant element of church decoration and were a widespread phenomenon across medieval Georgia.1 These beautiful sculptures attracted attention due to their enigmatic presence and their unexpected appearance on the outer
church walls. I argue that despite the impression that this was a separate entity which
functioned as a liminal area, one should see it as a vital organ of the edifice’s wholeness
and an integral element of the overall exterior decorative messages of the façades.2
The function and decoration of porches played a significant role within the Divine
For a general introduction to the intricate subject of sculptural decoration in Georgian churches see the
seminal studies Takaishvili, Arkheologicheskaya ekspeditsiya; Barkava (et al.), Chubinashvili; Djobadze,
Early Medieval Georgian Monasteries; Beridze, Alpago-Novello and Lafontaine-Dosogne, Art and Architecture. For the figural decoration and its political meaning, see the studies of Aladashvili, Pamyatniki;
Eastmond, Royal Imagery. On the façade’s decoration read, forthcoming, Shneurson, Veil of Sacredness.
2
Kaffenberger, Liminal Spaces, pp. 117-137 designated the porch as liminal space of the church, while
emphasizing its importance.
1
292
Liturgy of the church,1 reflecting theological and philosophical theories which evolved
throughout the Byzantine Empire and Georgian society over the centuries. Porches
occupied a space that served as an entrance vestibule, a liminal zone between the outside world and the inner ‘paradisiacal vision’ of the sanctuary.
Georgian porches, in most cases, were located at the south façade.2 Many structures were richly decorated with reliefs, and some wall paintings have partly survived
until today. The existence of porches and porticos raises enigmatic questions which I
aim to investigate:3 Why were they decorated so extensively and what message did they
convey? Furthermore, why did the initiators pay them so much attention? Assuming
that they fulfilled political and geopolitical purposes, what were they? What other functions did they hold, if any? Are there differences in structure, function, and meaning
between one place and other? Studying the culture, history, and the façades decoration reveals that Georgia was a sophisticated society in which the written word was a
crucial component in its cultural development.4 It is apparent that the stylistic effect of
the edifices was also significant. The decorative system adorning the façades proves it,
and even more. The meanings, symbolism, and theological ideas greatly impacted the
façades’ sculpture throughout the centuries.5
Examining Georgian historical architectural and artistic literature, together with
current research, one can find various interpretations and information about the porches, such as the articles written by Thomas Kaffenberger on Manglisi church and
Nato Gengiuri on Georgian church porches. However, one should bear in mind the
philosophical perceptions attached to this architectural element by Georgian society, as
well as its theological and liturgical implications. After all, the porch was the first area
which the congregant entered upon arrival to the church. What was the role of the portico/porch in the liturgy, if any? These were neglected in many case studies, and they
will be a central theme of this investigation.
It makes no sense to detach the cultural aspects from their architectural and artistic development. The visual elements played a significant cultural role in harnessing art
1
On liturgical aspects of the porches, see Marinis, Architecture and Ritual, p. 1. Marinis argues that some
parts of the church functioned apart from the liturgy, occasionally acquiring new or different uses than
“form follows function,” an idea that dominated the Byzantine church architecture.
2
Eastmond, Art and Identity, p. 35.
3
A porch is defined as an extension of the floor edifice, which appears either on the front or back entrance. It may be covered with an inclined roof and have light frame walls extending from the main structure. A portico is a type of porch supported by a regular arrangement of columns, leading to an edifice.
Marinis, Architecture and Ritual, pp. 88-90.
4
Dolidze and Kochlamazashvili, Old Georgian Translations, p. 580. Already in the early period, Georgian translations were mainly from Greek, although we also find translations from Armenian, Syriac, and
Arabic.
5
Shneurson, Veil of Sacredness, forthcoming.
293
and the written words to express theological and philosophical perceptions combined
with political messages and historical events alongside them. Recognizing the meaning
and symbolism behind architectural elements seems to be one aspect which led to the
porch’s development.1 Thus, the primary purpose is to establish a theoretical foundation to the porch phenomenon based on their architectural construction and decoration.
In addition, the focus is on the possible liturgy conducted at the gate, entrances, porch,
annex, and doors, as well as on theological and philosophical thoughts expressed in
early Christianity, and finally on the political climate and cultural environment of the
period under discussion.
Several stages of investigation underscore this study. First and foremost, the
starting point is the subject of the veil as it appears in the OT. The reason is because
the OT is the oldest and most significant source for Christianity throughout history, and
the veil was a unique and essential object in the OT. It is an object of separation, playing various roles in the Ohel-Moed, the Tabernacle, and the first and second Temples.
Next, the study introduces the reader to diverse kinds of porch structure that evolved in
Georgia. In the second stage, the study shows how the churches exemplify each type
of porch as test cases. Each form of architecture and decoration is compared to other
churches in Georgia and beyond; consequently, several churches will serve as a test
case. Furthermore, the study examines the liturgical elements derived from theological
aspects related to the porch. The relationship between Georgia and Byzantium fluctuated between development and changes; these were both influential and competitive,
and they had a tremendous impact on Georgian culture. Thus, the architectural and liturgical influences between the two entities are intertwined throughout this study. Philosophical perceptions of the period under discussion are also crucial to this research.
The Georgian elite placed tremendous importance on the Greek philosophy of Plato,
Calcidius, Neoplatonism, and Pseudo Dionysius the Areopagite Christian philosophy.
The current study addresses theological, philosophical perceptions through the prism
of their approaches and interpretations of the relationship between the Creator and the
created, the earthly versus the celestial realm, and how they may have influenced porch
structure and development.
Entrance – Gate – Door – Porch Reverberated in Christian Theology
Porches had a significant architectural and ritualistic role in the church edifice and
daily congregational life. The ritualistic aspects consisted primarily of a liturgical cere1
Kaffenberger, in his article devoted much attention to the architectural aspects of the porches. I thus
provide a note to his article when it is relevant.
294
mony, a series of codified services that composed the Byzantine rite. Services such as
the Divine Liturgy – the Eucharist – are the main focus. The decoration of the porches
is significant and reflects theological ideas expressed in the artistic architecture and
its adornment. However, how can this approach be extracted from the scriptures and
theology?
Historical evidence from written sources shows that Georgians were well acquainted with the corpus by Pseudo Dionysius the Areopagite (hereafter Ps. Dionysius) from the sixth-seventh century, and nowadays, some scholars have shown that he
was of Georgian origin.1 However, one controversial question about Ps. Dionysius’s
perception is the relation between Dionysius’ texts and architecture. Ps. Dionysius’s
theological perceptions on church architecture and its influence on Christian liturgy and
rites are of great importance and had tremendous implications on the overall development of Christianity. In the Christian East, historical evidence is limited, and surviving
textual references to the Dionysian legacy in arts and architecture are sparse. However,
the complex surviving architectural programs of the buildings tell a different story. It
seems reasonable that some specifically Dionysian themes of light, hierarchy, and symbolism were used in medieval architecture and monumental decoration.2
In his corpus, the section about the Ecclesiastical Hierarchy (hereafter EH) deals
with hierarchical structure.3 Dionysius divided the church into sections and linked them
to various liturgical categories, social groups of worshipers who were activated by
the division, and fulfillment of theological destinations. Ps. Dionysius’s principle was
based on the coordination between the macrocosm and the microcosm, outer and inner,
objective and subjective, institutional and personal. He also divided the church edifice
into three hierarchical levels that served as areas of action:
Within the veiled sanctuary and all the actions around the altar was the liturgy of
heaven. The liturgy of earth took place in the nave for individual Christians.
The catechumens gathered outside the entrance doors to the church. This division occurred in the following order: first the holy man was typified by the sacrament;
second coordination between heaven and earth liturgies occurred; and third, there was
identification of the altar on high with God, and the altar on Earth with man.4 “It is both
celestial and of Law, for it occupies a place halfway between two opposites.”
The ecclesiastical hierarchy is linked to the celestial one by means of spiritual
contemplation and legal hierarchy, through various perceptible symbols leading to the
The theme has been studied by Zaga Gavriilović, in the Abastasis at Dečani church, Serbia. Bogdanović, Rethinking the Dionysius Legacy, p. 113.
2
Bogdanović, Rethinking the Dionysius Legacy, p. 118.
3
Golitzin, Mystagogy, p. 44.
4
Golitzin, Mystagogy, p. 45; Pseudo-Dionysius the Areopagite, The Ecclesiastical Hierarchy (hereafter
abbreviated EH), IV.3.12 484d-485A, Pseudo-Dionysius, Complete Works, p. 232.
1
295
divine. The legal hierarchy is the law given by Moses, the first leader according to the
Law, which was fulfilled by Christ.1 The analogy between Moses and Christ was well
established in Christianity. Moses’ entry into the divine darkness of Sinai was developed in Ps. Dionysius’s Mystic Theology. Moses was stripped of all human knowledge, and the same thing occurred during the progression in the church. Leaving the
outside world, a worshiper enters the church directed by his senses, yet as he approaches the altar, he must leave them behind and enter the realm of spirituality. Entering
the sanctuary occurred only after one was stripped of every concept of knowing. It had
to be “burned up” to enter fully into God.2
Ps. Dionysius considered the outside world as a shadow of reality, one that has
tumbled and fallen. “Outside the doors” is an expression that Ps. Dionysius used in
EH.3
His words “outside world,” or ‘outside the doors’ concern the church. He not only
explained the meaning of “outside” but placed the term in the context of the church and
the clergy’s work. The church allowed for participating in the One, which meant being
and life, inside the church.4 The alternative is the outside world and the possible sliding
into multiplicity which results in non-being. The One and multiplicity here reflect Neoplatonic perceptions, yet no less important, he refers to Mark 5:13, “And the unclean
spirits went out, and entered into the swine. And the herd ran violently down a steep
place into the sea.” These forces govern the loss of balance and the internal ordering
of reason, irritability, and desire in the soul.5 These are the ruling powers of the world.
Behind all loss and division stands the devil.
Inside the church, one first was baptized. Entering Christianity’s world through
baptism was a means of forgiving personal sins, and achieving purity by being raised
according to a Christian life. The baptism is Christ’s divine birth. Death and burial
signify the end of earthly struggles.6 The fulfillment of baptism, the ‘divine birth,’ is the
EH V.1.2 501B, D, Pseudo-Dionysius, Complete Works, p. 234.
Golitzin, Mystagogy, p. 46; Pseudo-Dionysius the Areopagite, The Mystical Theology, I. 997A-1001A,
Pseudo-Dionysius, Complete Works, pp. 135-137.
3
“There [outside the doors] followed the destructive rejection of what was really good, a trampling over
the sacred law laid down in paradise for man. [….] Wandering far from the right path […] but its enemies
who, out of their innate lack of pity, took the cruelest advantage of its weakness and dragged it down to
the deplorable peril of destruction and dissolution of being.” EH, III.3.11 440C-441A, Pseudo-Dionysius,
Complete Works, p. 220.
4
Golitzin, Mystagogy, p. 209.
5
Irritability is defined as “the excitatory ability that living organisms have to respond to changes in
their environment. The term is used for both the physiological reaction to stimuli and for the pathological,
abnormal or excessive sensitivity to stimuli. Irritability can be demonstrated in behavioral responses to
both physiological and behavioral stimuli, including environmental, situational, sociological, and emotional stimuli.” Irritability, „Merriam-Webster“.
6
EH, II.1 392B, Pseudo-Dionysius, Complete Works, p. 2.
1
2
296
sacred re-birth and the resurrection to become a ‘member of Christ.’1 Human activity
is not totally characterized by free choice. The One, benevolently rules with universal
authority and the capacity for union with the divine. The union with the One cannot
fulfill itself ‘outside the doors.’2
Ps. Dionysius opened the EH by telling the story of an adult who had only recently been baptized. On the axis of hierarchy, from outside the doors leading to the
altar, the neophyte was allowed to stand outside the church, and he progressed, explaining the mystery of the church at the end with the altar.3 Three sacraments are at
the center of the axis: the outside with the narthex/porch – the nave – the sanctuary.
The baptism’s sacrament was conducted outside the church edifice, and in later periods, at the narthex and baptistery. The Eucharist’s sacraments, and the Holy Chrism,
were meditated through the church and in the altar. According to Ps. Dionysius, this
mystery is the whole purpose of the hierarchy, operated by the priesthood through Jesus’ order.”4 The ecclesiastical hierarchy’s mission is to direct the worshipers through
material symbols on the road to exaltation and union with God. The exaltation journey
starts behind closed doors – outside the doors, it advances with the baptism, and then
the purification process. It follows by discovering the truth about the sacrament of the
Eucharist. Culminating with the consecration of the Chrism, which means “participation in, contemplation of the divinity that embraces all, and whose Providence knows
its definitive revelation in the person of Jesus.”5 The movement gradually advances
through the porch, the nave towards the sanctuary, and the altar. Spiritually the movement leaves fear outside the doors in a state of non-being.
After baptism and rebirth, the newly converted individual is ready for his journey to the sacred area, climbing a spiritual ladder, participating in the Eucharist, leaving
his senses behind to the final pivot stage. The final point of one’s life is death and burial,
so one moves once again to the outside of the church. The ductus axis from behind the
door to the altar stands for the core credo of the faith.6 In Ps. Dionysius’s words, “let us
behold the divine symbols which have to do with the divine birth and let no one who
is uninitiated approach this spectacle.”7 The Ecclesiastical Hierarchy was designated
to fulfill these tasks. Ps. Dionysius’s provide ten steps of moving through the stages of
the rites.8
1
2
3
4
5
6
7
8
EH, VII.1.1 552D-553B, VII.1.3 556B, Pseudo-Dionysius, Complete Works, pp. 249-251.
Golitzin, Mystagogy, p. 208.
Golitzin, Mystagogy, p. 214.
EH, I.1 372B, Pseudo-Dionysius, Complete Works, p. 196.
Golitzin, Mystagogy, p. 214; EH I.3 373C, Pseudo-Dionysius, Complete Works, pp. 196-197.
On Ductus read, Crossley, Ductus and Memoria, pp. 214-249.
EH, II.1 392C, Pseudo-Dionysius, Complete Works, p. 201.
Golitzin, Mystagogy, p. 216, EH, II.2.2 393B-396B-D, Pseudo-Dionysius, Complete Works, pp. 200-203.
297
The process of personal Christianization was a long one that took several months.
What is crucial to understand is his perception of temporal architecture as illustration
and revelation, ignoring the passage of time and space.1 The movement started from the
‘outside doors’ into the church. From the darkness into the truth, it is a long journey to
strive for exaltation and union with the Providence.2 Golitizin argues that for Ps. Dionysius, Providence refers to the “Trinity, specifically to the Second Person of the Three
who has acquired a human face:”3 Col 1:15 “Who is the image of the invisible God, the
firstborn of every creature.”
Ps. Dionysius’s philosophical theology opened up a path for scholars to re-evaluate the church’s edifice and architectural structure and the clergy’s role in fulfilling the
Christian sacraments and the ecclesiastical tradition. For the world in his era, Ps. Dionysius’s thoughts harnessed the church edifice’s architectural structure, the liturgy, rite,
and ecclesiastical ranks, combining them into a unified wholeness and perfection of the
Church experiencing Christian faith.
Another important source that reflects the devotions and rites correlated with
the entrance to the church can be found in the Georgian Lectionary (hereafter GL).
It is reasonable to date its primary sources, as witnessed by the Jerusalem liturgy, to
between the late fifth and the eighth centuries.4 The GL reports and reflects upon developing the stational Jerusalem liturgy, conducted during the Holy Week and all year
round.5 The sources of the Armenian Lectionary confirm the origins of the Georgian
version of the hagiopolite stational system prior to the eighth century (hagiopolite – “of
the Holy City”).6 Baldovin claims that the origin of the stational system in Jerusalem
is connected to ecclesiastical requirements, as well as to a process of historicizing the
liturgy.7 The GL’s importance lies in how it exposes to the reader the Jerusalem liturgical ritual between the fifth to eighth centuries and their adaptation by the Georgian
community in the Holy Land.
1
According to Ps. Dionysius the baptism was in the nave, this was possibly at an early stage after Christianization. One should take into consideration baptism was conducted in later periods in the Baptistery
and in the late Byzantine period in various places in a special place outside the church like in the Balkans.
It was mostly due to the size of the congregation. See, Stanković, At the Threshold of the Heavens, pp. 17,
26-27 n. 26, 189, 458.
2
Golitzin, Mystagogy, p. 214; EH II.2.1 393A, II.2.2 393B, Pseudo-Dionysius, Complete Works, p. 201.
3
Golitzin, Mystagogy, p. 218.
4
Baldovin, Urban Character, p. 73.
5
Georgian Lectionary: GL is actually a typikon which was collected from a series of manuscripts by M.
Tarchnishvili. In 1912 K. S. Kekelize first edited some of the pieced together series. The GL is a much
more extensive calendar than the AL (Armenian Lectionary), and many manuscripts feature in the compilation. It is therefore hard to determine its date. Baldovin, Urban Character, pp. 72-79.
6
Baldovin, Urban Character, p. 73.
7
Baldovin, Urban Character, p. 93.
298
The GL assigned an Entrance psalm for every Eucharistic celebration. Jerusalem, the site of the Christian faith’s birth and its most significant events, naturally
served as a model for several sites in Rome, Constantinople, and the periphery. The
Christian centers contained the liturgical calendar, the choice of readings, the shape
of the Eucharistic Entrance rite, and most importantly, the whole model which other
cities, towns and subsequent liturgies adopted. It is apparent that outdoor processions
were used everywhere in the Christian world, even though they were reduced during
the late Byzantine period; they originated, developed, and were shaped by Jerusalem’s
model. The Lite and the ‘Entrance rite’ represent the outdoor processions in public with
the congregation’s participation.1 The Entrance rite and Eucharist – the Divine Liturgy,
were among the most important services performed throughout the year.2 The existence
of processions, such as in the Jvari church, shed light on their importance and significance in public religious life.3
Through the GL, one can learn about the liturgy conducted at the church entrance or gate.4 Scrutinizing through the year-round church liturgy of the GL, I found
special occasions where the gates, entrance, doors were the site of a ritual procedure
that took place during the day. The occurrences I found, are given in note.5
The GL mentions the church gates several times, reflecting on its role during the
liturgical year. The GL replicates the practices during the fifth to eighth centuries, as
they were upheld in Jerusalem by the Georgian community. On line 898, the GL states:
“Wednesday after Pentecost. Appearance of the venerable cross at Mc’xet’a.” This line
demonstrates that the GL was meant to be followed in Georgia, thus it mentions the
cross in Mc’xet’a being addressed for local Georgian worshipers.
1
In 1261, Emperor Michael VIII Palaiologos reign, another synthesis occurred. The process started
earlier in the tenth-eleventh centuries, known as neo-Sabbatic synthesis. The synthesis was between the
Stoudite typika and the neo-Sabatic usage. Through Mount Athos, the new usage spread to Constantinople.
It is the Neo-Sabatic typikon that is in use today in the churches of the Byzantine tradition. One of the
most significant changes involved was the Divine Liturgy. In early Christianity, during the first part of the
service, the Liturgy of the Word started with the First Entrance. The people that did not participated in
the procession waited outside the church in its atrium. When the procession arrived, they join to enter the
church building to continue the rite. During the Middle Byzantine period, a gradual process on changes
that brought from the eleventh century a decline of outside procession in urban cities. Marinis, Architecture
and Ritual, pp. 15-16, 21-23, 55-56.
2
Marinis, Architecture and Ritual, p. 4; Taft, Divine Liturgies, pp. 82-84.
3
On Jvari’s processions, read here, p. 307.
4
Tarchnishvili, Le grand lectionnaire, pp. 204-205. The introduction (188/9) is in French, and the text
of the lectionary (189/10, 204-205/13-14) is presented in Georgian with a facing-page Latin translation
done by Tarchnischvili. An English translation by Kevin P. Edgecomb is available online: Edgecomb, The
Georgian Lectionary.
5
Instances of the GL mentioning the door and gate rite are: Epiphany on lines 83 and 92; the Quadragesima – Forty Days of Lent on line 478; and the Holy Thursday, of the Holy Week on line 626.
299
OT and Jewish Literature Resonates
on Gate, Doors, Entrance
The OT tells the story of the gate, doors, and entrance in Exod. 25-31, referring to the
model shown to Moses on Mt Sinai. The account of Exod. 35-40 delivers the realization of Ohel-Moed or Mishkan and the veils it contains according to the instructions
given to the Israelites. The “veil” in the OT is mentioned several times using different
terms, such as screen, curtains, hangings, and more, meaning an entrance and a gate.1 It
is essential to note that the Greek translation of the OT, the Septuaginta, used the word
“katapetasma” 31 times, for the inner veil before the Holy of Holies.2
The three primary functions of the veil in the OT are as follows: 1. A place of
divine revelation. 2. A place where sacrifices would be offered and atonement made. 3.
A place where God’s presence in the tent would signify his promise to dwell with Israel. The Scriptures use the terms Mikdash ((שדקמ, meaning sanctuary or temple (Exod.
25:8); Mishkan ()ןכשימ, meaning tabernacle (Exod. 26:1); and Tent of meeting (Ohelmoed -( )דעומ להאExod. 27:21). In all the different descriptions of the tabernacle, various materials were said to be in use for the construction and hangings.3
Curtains of the Courtyard
“For the entrance to the tent make a curtain
of blue, purple, and scarlet yarn and finely twisted
linen – the work of an embroiderer.” Exodus 26:36.
The curtain located at the entrance to the tent – Mishkan or Ohel Moed – is discussed
in Exod. 27:9-16 as being shown to Moses on the mountain. Exod. 27:16 “And for the
gate of the court shall be a hanging of twenty cubits.” The instructions to build the
courtyard were given to the Israelites in Exod. 38:12. A similar curtain was hung at the
entrance to the courtyard, this time it mentions a screen Exod. 38:18 “And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine
twined linen: and twenty cubits was the length, and the height in the breadth was five
cubits, answerable to the hangings of the court.” The importance of the courtyard enOn the Veil in the OT, see Gurtner, The Torn Veil, pp. 9-46. Regarding the term “veil,” Gurtner provides
comprehensive research addressing the OT, the NT, and historical sources to understand the term according
to its various meanings and functions.
2
Gurtner, The Torn Veil, p. 33.
3
While these are beyond the scope of this article, Gurtner addressed them in detail. See Gurtner, The
Torn Veil, pp. 36-39.
1
300
trance, its valuable material, unique colors, and beauty are extracted from Exodus and
as a direct order from God. The Courtyard curtains, as barriers separating the outside
world from the incrementally holy parts of the Temple surrounding areas, appropriated
the idea of the gate and doors in the church. The chapters cited above describe the materials and the locations on the south, north, and west sides of the courtyard. According
to Grunter’s diagram, the order for placing a curtain at the entrance to the courtyard
is the first mention of a screen or a curtain leading to the Tabernacle.1 The Septuagint
traditionally refers to them as “katapetasma” in the same way they are addressed in
the Parochet. The entrance receives the morning and evening burnt offerings, Exod.
29. Furthermore, it is the place of atonement rites. Verses 4, 11, 32, and Verse 42:
“This shall be a continual burnt offering throughout your generations at the door of the
tabernacle of the congregation before the Lord: where I will meet you, to speak there
unto thee.” Nevertheless, the precise function of the curtains is unclear. However, the
location ordered Israelites to worship and designated those who were allowed to pass
through a particular barrier to fulfill the requirements of the ritual of purity prayers and
offerings. It means that gentiles and impure Jews were prevented from entering. Another assumption that can be drawn is that it was a place for communal ritual activity, in
which the curtain was a passive element.
The parochet, in its exclusive functioning as the entrance to the Holy of Holies,
contains six characteristic forms; only the parochet possesses all six and refers only to
the inner veil.2 The parochet differed significantly from other means of separation due
to the workmanship involved in its creation, the presence of cherubim, and its function
in Israel’s cultic worship.3 Curtains that were designated to the other part of the tabernacle mainly differed from the parochet in terms of the creativity with which they were
crafted.4 The OT includes a lengthy discussion of the veil. The core idea relevant to this
study is the separation between levels of gradually increasing holiness between areas
within the tabernacle and the courtyard, and between various groups of people entering
the tabernacle. Ps. Dionysius followed this pattern, dividing the church edifice into
three structural divisions and three spiritualistic liturgical roles.
Prophet Ezekiel had a vision of the Temple, Ezek. 40:1-42; verse 40 specifically
relates to the north gate. Verse 20 refers to the inner courtyard’s gate, the passage to the
outside yard. In chapter 10:18-19, he dramatically visioned the east gate of the temple
that Glory hovered above, means that the gate considered an area of holyness.
1
2
3
4
Gurtner, The Torn Veil, p. 204.
Gurtner, The Torn Veil, p. 52.
Gurtner, The Torn Veil, p. 52, n. 32.
Gurtner, The Torn Veil, p. 56.
301
“Then the Glory of God left the Temple entrance and hovered over the cherubim.
I watched as the cherubim spread their wings and left the ground, the wheels right with
them. They stopped at the entrance of the east gate of the Temple. The Glory of the God
of Israel was above them.”
The protective wall that serves to separate the holy from the profane is described
in Ezekiel’s temple, Ezek. 42:20.
The Second Temple built around 19-20 B.C. by Herod and was patterned after
Solomon’s.1 The separation and divisions of sociological groups, religious areas, and
liturgical functions continued on to the Herodian Temple. It was reflected in the Qumran scrolls, as a possible way of life of the group settled there and in the rabbinical
hermeneutics. The Herodian Temple also contained veils, but it is unclear how many
curtains there were and which one is the ‘katapetasma’ mentioned in the Septuaginta.
Most of the curtains were inner veils.
The symbolic value of the veil evolved into a symbol of the heavenly firmament
(Gen. 1:6.) and developed an ideology beyond and independently of its original intent.2
Various texts of Second Temple and Rabbinic Judaism employed the sacred texts about
the veil for their ideological usage. The Qumran documents include the Temple Scroll,
the Songs of the Sabbath Sacrifice, Damascus Document, and Apocryphon of Moses.
They mainly refer to the inner curtains. These documents assume that they represented
the ideal sanctuary or the heavenly Temple since the people of Qumran had been excluded from entering the Temple by the rabbinical leaders of Jerusalem. So, the idea
of a symbolic veil and an ideal temple coincide and harmonize the understanding of
the entrance as a kind of separation that fulfills the same function and idea of heavenly
worship,3 proving the importance of the veil and gate.
Another vital source found at Qumran, the Apocryphon of Moses, refers to the
veil and influenced Christian perceptions. Moses’ prayers are behind a curtain. On the
other hand, the veil served to prohibit access not just to God himself but to the Ark of
the Covenant that is ‘hidden.’4 The veil stands as an idea of separation in different cases,
thus not the inner veil only. In Isa 40:22, we see the idea of God “stretching out heavens
like a curtain, and spreads them out like a tent to dwell in.” The veil corresponds to
the firmaments. Hofius dates the tradition to Philo and the time of the Hebrews, with
rabbinic traditions around the second century.5 Gurtner quotes Philo’s assertion that the
Gurtner, The Torn Veil, p. 73.
Gurtner, The Torn Veil, p. 80.
3
The Temple Scroll presumably speaks of a screen at the vestibule entrance, though it is poorly preserved. Gurtner, The Biblical Veil, pp. 57-79; Gurtner, The Torn Veil, pp. 83-85.
4
Num 4:5 and Num Rab. 4:13; Lev 16:2.
5
Gurtner, The Torn Veil, p. 91, cited Hofius, Vorhang vor dem Thron, p. 25.
1
2
302
inner veil should be named ‘the veil’ and the outer veil should be called ‘the covering.’1
He further stated that the rabbinic and, in the Hellenistic – Jewish texts, the curtain outlines the heavenly world as the area of highest holiness of the earthly world.2
The rabbinical corpus shows that the Temple was considered a gateway between
heaven and earth, where beings lived and worshipped in a distinctly apocalyptic literary context. In this respect, the veil was understood to be the barrier between heaven
and earth.3 The barrier, however it be called in Hebrew – Pargode, Screen, Curtains,
Veil – correlated between itself and the heavens for concealment. Behind the veil is a
place of secrecy, where God is present in profoundly apocalyptic texts. It seems that
the veil mentioned was the inner veil, though it marked other separations in the Temple
that function as outer veils for concealing purposes. The idea explained in Exod 19:9.
“
The Lord said to Moses, I am going to come to you in a dense cloud, so that the people
will hear me speaking with you and will always put their trust in you. Then Moses told
the Lord what the people had said.” The term “dense cloud” means something behind
a barrier that prevents seeing but allows hearing, like a veil.4 The veil was taken to
function as a barrier in other places in the Temple, and the rabbinic texts added more
layers to term.5
For Josephus Flavius and Philo of Alexandria, the veil served to obscure from
the public view the mystery of the dwelling of God and to reserve it to the priesthood.6
Philo’s portrayal of the veil allegorically presents the curtains in a cosmic element.
Though he did not mention the inner veil directly, he intended to describe it. On the
other hand, the allegorical meaning and the symbolism that are integral to his description alluded to the symbolism of the entrance and the gate. The symbolism elevated
separations within the temple and courtyard to a level of allegory and emblematic
structure. Philo and Josephus understood the symbolism and allegory of the veil to
resemble the separation of heaven and earth – that heaven is the dwelling place of God
and Earth is where human beings reside, the identification of the veil as the heavenly
ether. The veil was depicted as a tent spread over the world. In this way, all parts of the
Temple stand for this symbolism.7 The entrance and gate of the courtyard divided the
inner world of the temple from the outside world.
Gurtner, The Torn Veil, pp. 73-77.
Gurtner, The Torn Veil, p. 92, cited Hofius, Vorhang vor dem Thron, p. 27.
3
Gurtner, The Torn Veil, p. 88, and nn. 95-96.
4
The verse expresses the idea of announcing from behind the veil for those who were prohibited access
within the curtains. The idea is analogous to the Christian prohibition of the catechumens entering the
church before being baptized.
5
Gurtner, The Torn Veil, p. 92. The Mishnah does not discuss the outer curtain, but we do read about the
outer veil in other Qumran sources.
6
Gurtner, The Torn Veil, p. 93 and n. 119.
7
Isa 40:22 presents the idea of God ‘stretching out heavens like a curtain, and spreads them out like a
tent to dwell in’.
1
2
303
From the corpus of materials in the Qumran texts and other Jewish sources, the
Temple veil began to evolve an ideology of its own.1 The Temple (and the veil within
it) became a symbol of something beyond itself as early as the Greek translation of Ben
Sira (Sir. 50:5).2 The correlation between the inner and the outer veil and the allegorical
symbolism of the entrance, gate, and doors were extracted from the OT. These were
revealed in many occurrences.
Historical Architectural Evolution of the Porch in Georgia
Nato Gengiuri gave a historical evaluation of the porch in Georgian churches.3 Gengiuri claims that the Georgian churches’ entrances had a vital status throughout all stages
of their development. Accordingly, several types of porches can be found in Georgia.
No specific period preference was necessarily correlated with each of the types, though
on the other hand, one can see that in each period, one style dominated. Three types of
porches are dominant.4
a. Porch – open by arched entrance as part of the ambulatory or the elongated
façade.
b. Portico/Porch – supported by four pillars, opened by arches on three sides, but
when closed by walls, it was referred to as the ‘porch.’
c. Porch – of three-part stoa-porch or porch-chapel.5
Type A. Porch – open by arched entrance as part of the ambulatory or elongated
façade.
The early period after Christianization is primarily designated by churches’ inclusion
of an entrance in an elongated façade.6 This structure can be found in Old Shuamta basilica (fifth c.), Bolnisi Sioni (478-493), Vazisubani church (sixth c.), and Oltisi
(sixth-seventh c.), which features a single nave with an annex. The St. George church in
Kvemo Bolnisi is known as a ‘three-church basilica’ (first half of sixth c.),7 along with
Kondamiani church (sixth c.) and Zegani church (sixth-seventh c.). In the churches
Gurtner, The Torn Veil, p. 96.
Gurtner, The Torn Veil, p. 74 quotes Sirach, 50:5. “How he was glorified as he spun around the shrine,
as he exited from the house of the veil.”
3
Gengiuri, Georgian Churches Porches, pp. 196-200.
4
The distinction between porch and portico is in accordance with the definition of the terms, here note 5.
5
Kaffenberger terms this type of porch as ‘porch-chapel.’ Kaffenberger, Liminal Spaces, p. 118.
6
Gengiuri, Georgian Churches Porches, p. 196.
7
The term ‘three-church basilica’ relates to a ground plan that merged together three types of churches:
A longitudinal structure, a Latin cross with dome structure, and a centralized trichonch church. The combination creates a basilica which contains three aisles that are separated by walls between them. Loosley,
Architecture and Asceticism, pp. 115-121; Silagadze and Dundua, Three-Church Basilica Type, pp. 7980; Beridze, Alpago-Novello and Lafontaine-Dosogne, Art and Architecture, p. 308.
1
2
304
mentioned above, the entrances are included on the elongated façade and emphasized
by an open arcade flank at the entrance, adding a sense of grandeur. The arches served
as an architectural element to lend uniqueness to the entrance, which shared a single
pitched roof with the annex or ambulatory. Eighth-ninth-century entrances consisted of
the same structure, but the churches were mostly domed rather than being a basilica.
Nekresi church is an example of this sub-type, and following it are the ninth-century
Eredvi (906) village churches and Vardzia (eleventh c.), which were an exception to
the rule.1
Eredvi church of St. George.
There is an early tenth-century Georgian church in the village of Eredvi in the Shida
Kartli region (Fig. 1).2 It was constructed by the architect Tevdore Taplaisdze, who laid
the foundation of the church in 906, as relayed in a Georgian inscription on the building. The church was a three-nave basilica, which, despite later reconstructions, largely
preserved its original architectural features until 2008. The basilica, of a three-nave
design, is not a distinctive design for early medieval Georgian architecture and was defined by the art historian Giorgi Chubinashvili as “three-church” basilicas.3 An ambulatory at St. George church at Eredvi envelopes the church from all four sides, including
the eastern façade, a feature unusual for the contemporaneous churches of this type,
which usually had an ambulatory running on three sides. The entrance to the church is
from the south, and additionally, from the west.
Kaffenberger does not distinguish this type as an ambulatory but as a porch-chaple. Kaffenberger, Liminal Spaces, p. 118.
2
During the August 2008 Russian hostilities, the curtain wall of the Eredvi church was partially damaged
and on 2017, the largely ruined village Eredvi, deprived of its ethnic Georgian population, was completely
demolished.
3
On “three-church” basilica, read here notes 7 (p. 304) and 2 (p. 311).
1
305
Fig. 1. St. George church at Eredvi.*1
Courtesy of Rolf Schrade, in Georgien. Wehrbauten und Kirchen, p. 179, fig. 269
Type B. Porches supported by four pillars, opened by arches on three sides
This group can be found throughout all periods of Georgian Christian architecture. The
porches in this group consist of four pillars, or two pilasters, and two pillars, creating
open arches on three sides of the porch. This type appears on the south façade or south
transept’s façade, advancing the structural line of the façade, covered with a single umbrella dome. This type could have appeared as a closed porch advancing the entrance
with a vault ceiling. However, we do not have a surviving variant of this type from the
early stages of Christianity, only remnants in a ruined condition which do not reveal the
whole structural appearance of the porch. The porches are decorated in a rich manner
with reliefs and sometimes with wall paintings. The porch size varies from one church
to the other, and they appear as a splendid organ of the edifice.
Being a relatively small space, one can hardly imagine what function the open
porch served besides welcoming the congregants entering the church and as a shelter
from harsh weather on their way to entering the house of God. However, it is deceiving
to think that such a sophisticated society was not motivated by other ideas, theology,
and philosophical perspectives rooted in their culture when they created such an intricate organ for their churches. The study investigates several churches that exemplify
this type of porch.
*
All images were taken by the author unless otherwise is mentioned.
306
Jvari Church
Today, the Jvari church (596-604) has no porch, yet one wall still exists, proving that
a porch once preceded the south façade (Fig. 2).1 The structure is unclear; yet the remnants today are evidence that the porch had a vault covering, creating a short vestibule
leading to the entrance. It can only be hypothesized that the porch was decorated majestically, considering the Cross’s relief in Clypeus borne by two angels in the tympanum
seen today.
It is possible to hypothesize that the porch was open from south and east, and
not closed from all sides, leaning on two pillars, as surviving portion of the structure
aluding to open porch. Processions in front of the cross, mentioned in the Georgian
Annals, testify to the liturgical function of the façade and its sculptures.2
Fig. 2. Jvari from the East-south
Fig. 2a. Jvari Porch. Courtesy of Rolf
Schrade, in Georgien. Wehrbauten
und Kirchen, p. 137, Fig. 194
1
On Jvari church: Eastmond, Royal Imagery, pp. 15-17; Toumanoff, Studies, pp. 385-391; Tchubinachvili, Monuments architectoniques; Djobadze, Sculpture on Eastern Façade (I), pp. 122-135; Djobadze,
Sculpture on Eastern Façade (II), pp. 70-77.
2
The subject is futher disscussed, here on page 319-320.
307
Oshki Church (963)
Oshki church represents a unique architectural structure embedded with outstanding
decorative elements.1 It has two sub-types of porches on the south façade, rich in ornamental reliefs and messages. The church features two organs that can be seen as an
entrance, even though they are dissimilar in their structure or function. The first is located in the church’s southern transept as an entrance (Fig. 3) of the Porch – supported
by the four pillars type.2 It is constructed of a tri-arched open space advancing the south
transept’s façade. The second is an elongated space along the south façade, acting as
a lateral chapel or narthex.3 [I address it here as a narthex, to distinguish it from the
church’s main entrance – the porch].
Fig. 4. South Porch’s Hemispheric Umbrella
Dome
Fig. 3. Oshki’s South Porch
For more on Oshki church facades decoration, read in Shneurson, Veil of Sacredness, forthcoming.
Kaffenberger terms both as porches. My understanding is that one function as entrance while the other
is more like a narthex or elongated lateral chapel that has a different function.
3
Antony Eastmond considers the Oshki south lateral chapel as ‘ambulatories around the naves,’ yet, it
is not around the church but a lateral north long chamber and south long chamber, that have no connection with each other. In my opinion, the south should be termed as a narthex or south chapel, which had a
unique functionality.
Eastmond, Art and Identity, p. 34; On the Jvari church’s porch (in ruin) see drawing of the church ground
plan, Beridze, Alpago-Novello and Lafontaine-Dosogne, Art and Architecture, pp. 385-387, pl. 387, 423.
1
2
308
1. The South Transept’s Porch
The porch (Fig. 3), advancing the south transept’s arm, functions as the main entrance
to the church. It features a long inscription on the entrance tympanum written in red
pigment, providing details on how, when, and by whom the edifice was built and to
whom it is dedicated. The porch’s structure is square, consisting of one bay with three
sides of open arches, a pitched roof hovering above a scalloped hemispheric ‘saucer
dome,’ or the ‘umbrella dome.’ The hemispheric umbrella dome consists of three narrow rows of blocks, alternating in their colors, white and red, resulting in wide-armed
red and white crosses (Fig. 4). The porch’s structure rests on the two south pillars and
the two west pilasters located on the façade, which creates the church’s entrance. The
pillars (fig. 5) and pilasters are decorated with vegetal and geometric forms of reliefs.
Djobadze’s conclusion drawn from his investigation of the porch is that Georgian artisans sustained the porches and the narthex’s structure and decoration throughout the
centuries, particularly in porches with one bay. However, he asserted that there were no
direct prototypes for the porch in Oshki, which is novel. Examples from the first half of
the eleventh century are Nikortsminda (1010-14), Kumurdo (964), Katzkhi (1010-14),
Manglisi (fourth c., and rebuilt in 1014-27), Samtavro (eleventh c.).1
Fig. 6. Oshki’s South Narthex.
Fig. 5. Sculpted South Porch’s Pillars
Djobadze, Early Medieval Georgian Monasteries, pp. 103-104; Nikortsminda, here p. 49; Katzkhi, here
pp. 48-49; and Manglisi, here pp. 44, 46-48.
1
309
The size of the Oshki porch is small. This fact alone limits the possibility of it
functioning as anything more than an entrance to the church. On the other hand, its
decoration is rich and subtly artistic. The striking element is the umbrella dome with
unique red and white crosses on the ceiling (Fig. 4). Such an exceptional architectural
organ needs to be re-evaluated in-depth. It should be understood on the basis of theological and philosophical perspectives, discussed further on in the study, and the cult of
the cross’s existence in Georgia from the early-stages following Christianization.
2. The South Chapel structure – Narthex
What Markus Bogisch referred to as the south open chapel or side chambers, or what
Djobadze termed a porch, raised many questions and varied interpretations in Oshki
(Fig. 6).1 The richness of various decorative elements testifies to additional functions
and dedications of the narthex. In a previous article, I argued that the stylites’ panels
on the sculpted pillar and the west façade were crucial and resulted from the stylites’
status in Georgia and the political message the rulers extracted from their popularity and spiritual values.2 The unique liturgy and rites conducted around the pillar of
Simeon Stylite the Elder and the Younger could have been one, yet crucial, reason for
developing the necessity of the narthex and the open arcade for processions in front of
the south façade. Moreover, the possible option of the role of the narthex was to accept
new participants to the Christian faith, who were not allowed to enter the church before
being baptized. Another possibility is that the narthex’ chambers were devoted to relics
of saints, but this is only a hypothetical argument, which at this stage, is derived from
a comparison with Iviron cathedral in Athos (hereafter).
The open chapel or side chambers (after Djobadze) are barrel-vaulted with an
ornamented flat umbrella dome in each of the four narthexes bays.3 Each bay is square
and of a similar dimension; they open to the south with arcades and rest on four columns. All of them are decorated with different geometric and vegetal reliefs that feature various carvings, geometric interlaces, plant motifs, and crosses. In Djobadze’s
opinion, part of the pattern is reminiscent of Byzantine textile designs.4 Each of the four
bays has a flat umbrella dome that is rich in decorative elements such as carved ribs
and conoid webs, and it rests on semicircular lunettes and pendentives, transforming
the square bays into an octagon with four pendentives. The use of a semi-S relief motif
and the tendency to reject natural forms in favor of abstract geometric characteristics
1
2
3
4
Bogisch, Some Remarks, p. 190; Djobadze, Early Medieval Georgian Monasteries, p. 101.
Shneurson, An Imperializing Column, pp. 34-38.
Djobadze, Early Medieval Georgian Monasteries, p. 102, Plan C.
Djobadze, Early Medieval Georgian Monasteries, pp. 103-104.
310
is apparent. Djobadze finds in many of the shapes and forms connections to Syrian
churches and primarily to St. Simeon Stylite’s church reliefs in Syria.1 The bays also
have a niche on the north wall of the bays (this wall runs west to east, and it is the south
wall of the western arm of the church), and the east bay culminates with a deep apse
decorated with paintings. An arcade, built parallel to the bays, which runs west to east
and is constructed of four columns, ends with small apses to the east. (pl. 1 + Figs. 6,7).
The structure that is ‘like’ a second arcade, running parallel to the inner one, enlarges
and widens the bays with an additional side aisle and creates a whole unique organ of
the south façade. According to Kaffenberger, the open narthex’s structure was derived
from the ‘three church basilica, like Kvemo Bolnisi.’2
Fig. 7. Oshki Narthex’ Inner Arcade
Djobadze, Early Medieval Georgian Monasteries, p. 103.
The term relates to a ground plan that merged together three types of churches: A longitudinal structure, a Latin cross with a dome structure, and a centralized trichonch church. This combination creates a
basilica which contains three aisles that are separated by walls between them. Loosley, Architecture and
Asceticism, pp. 115–121; Silagadze and Dundua, Three-Church Basilica Type, pp. 79-80; Eastmond, Royal
Imagery, p. 228; Beridze, Alpago-Novello and Lafontaine-Dosogne, Art and Architecture, p. 308.
1
2
311
Pl. 1. South narthex with double arcades.
After Djobadze, Early Medieval Georgian Monasteries, Plan C., p. 102.
Djobadze finds a stylistic connection between the various decorative columns
of the south side of the arcade with antique or Early Christian models, such as the
Justinianic columns in Diyarbakir, the St. Simeon monastery west to Antioch on the
Orontes, and more. Djobadze proposed that Syrian architecture inspired sixth-century
Constantinople architecture and influenced Georgian architecture.1 Sassanian architecture could have served as models for the Georgians, as well, due to the eastern trade
routes that passed through Georgia. However, Georgia developed and transformed the
shapes and forms radically and created its own means of expression.2
1
2
Djobadze, Early Medieval Georgian Monasteries, p. 103.
Bogisch, Some Remarks, pp. 188, 191; Shneurson, Veil of Sacredness, forthcoming.
312
Fig. 8. Pillar with Symeon Stylite the Elder
The first western column of the open arcade presents a unique decorative system,
topped with a panel of Simeon the Stylite the Elder (Fig. 8). It alludes to Syriac influences on Georgian architecture and the popularity of the stylite in Georgia for many
centuries.1 The stylite panel’s existence is yet an additional element that is crucial in
understanding and interpreting the whole essence of the south façade.
Oshki and Iviron Monastery in Athos
Iviron Monastery on Mount Athos was dedicated to the Dormition of the Mother of
God, and was constructed during the years 980-983. The monastery had a tremendous
impact on the further development of theology, philosophy, everyday religious practice, and Georgian monasticism and culture. The prominent figures that lived and acted
in Iviron had massive influence on the Orthodox Church of Georgia.2 The Georgian
monks in Athos had been one of only a few groups permitted to pray in their own language, were granted their own church name Iviron, and had prominent status within the
On the Stylites in Oshki, read in Shneurson, An Imperializing Column, forthcoming.
Grdzelidze, Georgian Monks on Mount Athos, p. 11. The translation of the life of John and Euthymios
are in chapter 2 of the book, titled “The Life of our Blessed Fathers John and Euthymios, and the Story of
their Worthy Citizenship as Described by the Poor Hieromonk George the Hagiorite,” pp. 53-97.
1
2
313
Athos community. John and his son Euthymios, and George, his cousin, were originally
from the Tao-Klarjeti region.1 The Oshki church was built around 963, in the same period as the Iviron church. One should bear in mind the characteristic events of the Byzantine literary tradition of Macedonian (876-1056) and Komnenian (1081-1185) periods
that impacted the empire and its periphery.2 The connections between Oshki and Iviron
are apparent and probably were caused from mutual collaboration and interests. Both,
Oshki and Iviron shared the same spiritual ideas that had a tremendous impact on the
architecture of the edifices and on the figures acted at that period. However, Iviron provided the theological and spiritual authority.
Iviron monastery in Athos was rebuilt on the Monastery of Clement site and
was given to the Georgian community in Athos. The first abbot of Iviron was John
(980-1005), followed by his son St. Euthymios the Iberian (1005-1019; died in 1028),
and the third in the chain was George, Euthymios’s cousin (1019-1029).3 The church’s
Grdzelidze, Georgian Monks, p. 13.
The Macedonian Renaissance usually refers to a classicist revival that took place mainly during
the Macedonian dynasty (867-1056). Macedonian Renaissance indicates the revival of Greek science in
Byzantium during the ninth century, following the iconoclastic period. Two scholars were prominent during this revival: John the Grammarian and Leo the Mathematician (Nikolaidēs, Science and Eastern
Orthodoxy). After the end of iconoclasm, there was a ‘renaissance’ of science in which a library was
created. A renewed interest in Aristotelian logic led to the reading of philosophical texts and natural
philosophy and, soon afterward, the revival of art and science and translation of Greek science texts into
Arabic. John the Grammarian contributed to this renaissance, as did Leo the Mathematician. Constantine
Porphyrogenitus, 913-959, also contributed to the institutionalization of nonreligious education, which
allowed it to advance even further (Nikolaidēs, Science and Eastern Orthodoxy, p. 59.). They copied the
ancient manuscripts, and in astronomy, they contributed a table of thirty bright stars which dated back to
854. Patriarch Photius (c. 810-893) and Arethas, archbishop of Caesarea in Cappadocia (approximately
860 to 932/944), were among the chief leaders of the radical literary development of the period. The
latter played a significant role in the tradition of classical and Christian authors. He copied MSS (and
occasionally added scholia himself). At least eight of them have survived; they those that were written by
include Euclides, Plato (24 dialogues), Aristotle, Lucian, Aelius Aristides, Christian apologetics, Clemens
of Alexandria, Justin, as so forth. Georgian figures relevant to the Macedonian Renaissance are considered
by the acts of Maria of Alania and Anna Komnene (Treadgold, The Macedonian Renaissance, pp. 75-98;
Wilson, Scholars of Byzantium, pp. 79-147; Garland, Mary ‘of Alania’, Anna Komnene, and the Revival of
Aristotelianism in Byzantium, pp. 123-163). Mary of Alania, a native of Georgia, was the center of a circle
of literati in Constantinople during the early years of the reign of Alexios I. The court of her first husband,
Michael VII Doukas (1050-1090), had seen the revival of interest in philosophy and natural science, with
renewed study of both Plato and Aristotle, as well as works composed for the emperor and court on philosophical and scientific topics by scholars such as Psellos, John Italos, and Symeon Seth. Following this
interest in natural science, including meteorology, in the 1070s, Maria continued such studies at her own
court at the Mangana Palace, where she commissioned works on theology and natural science. She was
the tutor to her son Constantine Doukas (1074-1095) and Anna Komnene (1083-1153) was the sister of
Constantine Doukas. She gained her interest in intellectual pursuits from Mary, with whom she lived for
several years as a girl. Mary’s interests played a part in shaping Anna. However, Anna focused primarily
on literature and philosophy rather than theology and natural science. Anna was to play a key role in the
revival of Aristotelian scholarship as patron of a circle of scholars working on commentaries. In the history
of Byzantium. The Macedonian Renaissance was a period of the blossoming of Byzantine culture, science,
and art. It also known as the era of Byzantine encyclopedism since of the attempts to systematically organize and codify knowledge.
3
Stanković, At the Threshold of the Heavens, p. 62; Grdzelidze, Georgian Monks on Mount Athos, p. 11.
1
2
314
original core construction was a cross in a square nave with a three-bayed, two-storied
narthex. Around 1005-1028, it was appended with the north chapel, and more changes
occurred during that period. A second narthex or exonarthex was added towards the
middle of the eleventh century. The exonarthex changed later, around 1513, with the
addition of an upper floor – the monastery underwent further changes and additions
through the centuries. The phialē (outer structure with baldachino designed mainly
for baptism) dates to 1744. Iviron’s narthex is the original architectural form, but its
paintings are of a later period, thus reflecting the architecture developed in Tao-Klarjeti.
The Iviron’s narthex is divided into three spaces. The central bay is square and covered
with a blind dome, while the other two are smaller and covered with double barrel
vaults (groin-vault).1 The initial role of the narthex’s two lateral bays was to provide
additional access from outside. It was altered to connect the main church utilizing two
other doors with the two parekklesia, and later, further modifications were made to
these doors. These parts of the narthex served as a burial place for St. Euthymios’ relics
and other monastery founders.2
Historical Architectural and Functional Development of the Narthex
The narthex was an elongated, rectangular space which served as an entrance vestibule, a liminal zone between the outside world and the inside ‘paradisiacal vision’ of
the sanctuary. The narthex hosted liturgical rituals after the ninth century, becoming a
functionally diverse space in a Byzantine church. 3
In the Early Christian period, the narthex served as preparation for the First Entrance rite, consisting of a procession of clergy members and lay people from the atrium
into the naos and the bema. In the Middle Byzantine period, the patriarch or bishop
waited at the First Entrance, seated in the narthex, and from there, he recited the interior
prayer.4 Along with the patriarch, the subdeacon was also seated in the narthex.5 Further, the narthex was a place for penitents, menstruating women, and the catechumens,
though it was used for a multitude of daily services. From the typikon of monasteGrdzelidze, Georgian Monks on Mount Athos, p. 63.
Kaffenberger also suggets that the Oshki’s narthex could have been used for burial but this is a hypothetical assumption. Kaffenberger, Liminal Spaces, p. 130; Stanković, At the Threshold of the Heavens,
p. 64 and n. 127. The upper floor of the narthex designated for the Katechoumeneion worshipers, a group
which was not allowed to enter the nave before being baptized. The upper floor was added at a later period
and thus not relevant to the churches in the Georgian mainland.
3
Marinis, Architecture and Ritual, p. 64.
4
Marinis, Architecture and Ritual, pp. 21, 68-69; Taft, The Pontifical Liturgy, pp. 105-111; Constantine
Porphyrogennetos, Book of Ceremonies, pp. 64-65.
5
Taft, Skeuophylakion of Hagia Sophia, I, pp. 1-35 and II, pp. 53-87; Taft, Divine Liturgies, chapters VII,
VIII; Taft, History of the Liturgy of the Hours, pp. 130-158.
1
2
315
ries and cathedral practice, one can notice that some of the rituals were performed in
the narthex and the exonarthex, mostly following the Mount Athos practice.1 In cases
where a service began in the narthex and moved progressively toward the sanctuary, it
reflected the ancient processional character of the Byzantine rite, and symbolized the
move from the earthly narthex to the heavenly sanctuary. According to the typikon of
the Great Church in Athos, the Washing of the Feet on Holy Thursday took place in the
narthex. It is interesting that in some katholika such as Hosios Loukas and Nea Moni
in Chios, the mosaic of Christ Washing the Feet is found in the narthex. Evidence can
be found in other parts of the Byzantine world, such as in Mount Athos and Cyprus,
which demonstrates the common practice of this rite.2 The images that appeared in the
narthex complemented a series of depictions inspired by the Passion cycle, as in Hosios
Lukas.3 It thus created a mimetic relationship between the rite and its prototype. The
celebration of the rite was not restricted to the narthex.
During the Middle and Late Byzantine periods in Constantinople, the narthex
and exonarthex served as burial places, a common practice in Asia Minor, Greece, and
the Balkans. An early example of women’s burial can be found in the seventh-century
sarcophagus containing the bodies of Constantina, Emperor Maurice’s wife, and their
children, placed on the left side of the monastic narthex church of St. Manas. It reflects
a burial outside the liturgical center of the church, but is situated within the building.4
There are more examples that attest to this customary practice.5 Marinis claims that
the idea of lateral spaces, such as outer aisles, along with porches or chapels, existed
in most Middle Byzantine churches of Constantinople.6 The role of such sections is
not clear, but they added to the monumentality of a façade while offering shelter for
people attending outdoor services and processions.7 Narthex programs had multivalent
1
Marinis, Architecture and Ritual, pp. 69-70.
In Constantinopolitan euchologion dated to 1027, the service entitled “Another service and order of the
‘Blessing of the Water’ or ‘Lesser Blessing of the Water’” took place in some churches in the narthex or
close to other sections with a basin; this mainly happened in Serbia and Macedonia. Marinis, Architecture
and Ritual, pp. 71-72.
3
Marinis, Architecture and Ritual, p. 73.
4
Marinis, Architecture and Ritual, p. 75. Marinis brings the following as example: Nikephoros, founder
of the monastery tou Medikiou in Bithynia, was buried in 813 in the church of the Archangel Michael, in
the left side of the narthex.
5
See Pseudo Dionysius on the funerary character of the narthex. Galadza, The Evolution of Funerals, pp.
225-226.
6
The use of the porch and chapel gave access to upper-level parts of the church, but all evidence of this
has been lost. Marinis, Architecture and Ritual, p. 89 and n. 72.
7
Marinis, Architecture and Ritual, p. 90.
2
316
religious and political messages.1 Both the narthex and the exonarthex were dominated,
in their outer decoration, by the same prominent design of the exterior church façades,
giving them an integral appearance of the original church.2
Oshki and Iviron: Political and Cultural Ties
Four significant manuscripts regarding the foundation of Iviron originated from Oshki,
Otkhta Ekklesia, and Khakhuli churches, located in the Tao region.3 The ties between
Iviron Cathedral, Tao region, Oshki, and the families of the region, were long-lasting
and deep.4 Nevertheless, on the other hand, Iviron played a significant role in Mount
Athos’ development during that period.
The Georgian manuscripts in Iviron reflect the characteristic events of the Byzantine literary tradition of the Macedonian – Komnenian period, namely the Macedonian
Renaissance. This period was characterized by new redactions of manuscripts which
generated codices with diverse educational tendencies of the marginalized art-decorative system. “This vital reform of Christian writing and manuscripts tradition has been
inherited by the Iviron Monastery from the Tao-Klarjeti scriptoriums.”5 Accordingly,
texts, combined with educational trends, were shaped in decorative schemes of manuscripts made in Tao-Klarjeti centers. So too were the preparations for the launch of
the Georgian Laura on Mount Athos and Iviron’s library. The manuscripts copied in
the Oshki Monastery were made especially for the Georgian Laura Iviron’s library on
Athos. From this perspective, it was a straightforward way to turn the Oshki church
into an architectonic, decorative jewel of the area and period. The initiator of these
changes was John (Iovane) the Iberian, who settled, as a monk, at Athos. The book
translation project started before the foundation of Iviron monastery in 975, by Euthymios, John’s son and the second abbot of Iviron. For the task of translating books into
the Georgian language and editorial work, Euthymios recruited a group of talented
bookmen, transforming Iviron’s library into an outstanding center of Georgian culture,
studying, education, and theology. During the abbacy of Euthymios they followed the
early Jerusalemite translations. The Macedonian literary reform was completed a bit
1
Marinis, Architecture and Ritual, p. 66, n. 10. The author provides the following readings: Nelson,
Chora and the Great Church; Nelson, Taxation with Representation; Nelson, Heavenly Allies; Osterhout,
Kariye Camii, p. 22; Osterhout, The Virgin of the Chora.
2
Stanković, At the Threshold of the Heavens, p. 65.
3
The manuscripts are: The Oshki Bible; “The Flower of the Paradise” [“Samotkhe”], The paradise
polykephalio; The Life of John Chrysostom; The Treasure/Gandzi in Moscow Synodal Library. Kalandadze, Patrological Collection; Grdzelidze, Georgian Monks on Mount Athos, pp. 28, 32, 34.
4
Grdzelidze, Georgian Monks on Mount Athos, pp. 29-31, 33.
5
Chkhikvadze (et al.), The Georgian Manuscript Book, pp. 188-189.
317
later by George the Hagiorite (1009-1065) and Ephrem Mtsire (1027-1103), who was a
Hellenophile, creating a link with the translation of works into Georgian. Both George
and Ephrem made interpretations of ancient texts, liturgical calendars, and commentaries with their work’s scientific approach. The literary center’s goal was to provide a
convincing answer in their quest for the Georgian Church’s autocephaly.1 To achieve
that goal, the Iviron center leaders copied a complete collection of OT texts in the
Monastery of Oshki in 978 and transferred the manuscripts to the Iviron collection. The
most critical aspect of the Oshki collection was its archaic recension characteristics,
including early Byzantine redactions adopted from Tao-Klarjeti, which are of particular
interest. The immense work done during the end of the tenth century and throughout the
eleventh, at and by the Tao-Klarjeti, and Iviron communities, gave to the world written
evidence of knowledge on Byzantium and the Orient, otherwise unknown. More than
that, this historical chapter shed light on Georgian society in Tao-Klarjeti and Oshki
church’s leading role in it. Examining Oshki church in general, and the outstanding
porch and open chapel-narthex in particular, it seems obvious how they reflect this
society’s formative transformation during that period, expressed through architecture
and art.
The manuscripts were commissioned by leading members of the Chordvaneli
family, who became the kteteors and benefactors of Iviron. Most of the information
that comes from the colophons of these manuscripts’ points to consistency with what
Iviron’s Synodikon and other documents contained, published in the Actes d’Iviron.2
The ties between Iviron monastery and dominant families in the Tao region were
heightened due to John the Iberian’s will. His legacy demanded that the abbots be
chosen from the Chordvaneli family circle, which was the case until 1029.3 Up until
then, the Byzantine ruler approved the nomination according to the will. From 1030
onwards, the Byzantine’s involvement grew, and broader considerations navigated the
region’s political life. However, the strong ties between Iviron and Tao region still
exist.4 The project of translating books to the Georgian language has continued, while
the role of cultivating the spiritual and political aspirations of the Georgians has endured.5
Chkhikvadze (et al.), The Georgian Manuscript Book, p. 190.
Lefort, Oikonomidès and Papachryssanthou, Actes d’Iviron: I, vol.1, pp. 20, 39; Lefort, Oikonomidès
and Papachryssanthou, Actes d’Iviron: II, vol. 1, pp. 2-31. This book provides the translation of the history
of Iviron in that period, with the copy of the monks Greek written source.
3
Grdzelidze, Georgian Monks on Mount Athos, p. 34.
4
Grdzelidze, Georgian Monks on Mount Athos, p. 35.
5
Grdzelidze, Georgian Monks on Mount Athos, pp. 37-38.
1
2
318
Symbolism, Rituals, and Functions of the Porch and the Narthex
The ground plan of churches was designed theologically and interpreted according to
the hierarchy of holiness. The horizontal axis features three divisions which are repeated in various ways. The bema on this axis was considered the most sacred part, and the
narthex was the least holy.1 The edifice is divided into three sections, the atrium and/
or narthex, the naos, and the sanctuary. Theologically, Trinitarian signifiers divided the
church into three sociological groups, including the clergy, the perfectly faithful, and
the repentant. The sociological division of groups may symbolize the divine church
as “on earth, on heavens, and those beyond heavens.”2 Accordingly, it means that the
narthex is the earth, the naos is the heavens, and the most holy bema is beyond the
heavens.
According to Ps. Dionysius, the outside world was a dark and misguided area,
while the porch was considered the purified site that welcomed worshipers to enter the
body of the church. The participants in the nave, while fully engaged or “perfectly faithful,” according to other theologians, were still at the first stage of knowledge.3 Then,
there were the monks at the gates of the sanctuary, those who had already reached a
higher level, towards the “pure attendance upon God,” the clergy, within the enclosure.4
Ps. Dionysius refers to the three parts of the church, the entrance doors, the nave, and
the sanctuary doors with the enclosed area of the altar. He addressed these areas and the
hierarchical groups in each one, from the lowest level to the highest of all.5
In accordance with Neoplatonic vocabulary, Ps. Dionysius claimed that the bishop occupies the place of Christ when standing before the altar as the icon of God.6
From that standpoint, God’s sacramental energies streamed into creation by the angelic
hierarchy to the lowest level on earth in the church, toward those not yet purified. Golitzin asserts, “Finally, it disperses and disappears from view in the night of ignorance
and sin outside the doors.”7 The bishop’s passage through the church is a realization
of the activity of Providence that he typifies. The strict division between the darkness
outside the church’s porch and the gradually expanded pureness inside the nave follows
the Neoplatonic perception of dividing the world into two parts, the earthly world versus the ideal world. The narthex played a significant role in the Divine Liturgy during
EH V.1.6 508AB, Pseudo-Dionysius, Complete Works, pp. 237-238.
Marinis, Architecture and Ritual, p. 66 and n. 12. Marinis brings Symeon of Thessalonike words.
3
Golitzin, Et introibo, p. 158.
4
Golitzin, Et introibo, p. 159; EH V.1.6 505D-508B, Pseudo-Dionysius, Complete Works, pp. 237-238.
5
EH, V.1.3 373C, Pseudo-Dionysius, Complete Works, p. 196.
6
EH, V.1.3 373C, V.1.5 505B, V.1.7 508C and 509A, Pseudo-Dionysius, Complete Works, pp. 196, 237,
239-240.
7
Golitzin, Et introibo, p. 160.
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319
the first part of the service. It served as a preparations area for the First Entrance rite
which included the procession of the clergy and people from the atrium to the naos
and the bema during the early period of Christianity. During the Middle Byzantine
period the liturgy was very gradually transferred inside the church in Constantinople
and urban places with growing populations. The patriarch or bishop waited for the First
Entrance seated in the narthex, and some of the minor orders took place in the narthex
as well.1 Others that used the narthex were penitents and other categories that did not
fully participate in the liturgy inside the church.
On the horizontal axis of holiness, the porch welcomes the participants and prepares them for their next step into the house of God. In Oshki’s porch, they hovered
under the umbrella roof with the porch’s decorative cross (Fig. 4), creating a distinctive
sacred place and initiating the applicants who climbed the ladder of spiritualism toward
their journey of exultation inside the nave. The narthex played a vital role on the axis
of holiness in Oshki due to the Porch’s small size. It also served the repentant sinners’
needs as an area they were allowed to enter, proving that the narthex was less holy
than the rest of the church. In the twelfth century, Dionysius of Alexandria testified
that women could stand in the narthex because it is “not the church,” meaning it is not
the same as the rest of the church.2 In Oshki, the participants were filled with energy
and eagerness of spiritual exultation due to the distinctive structure of the narthex, the
unprecedented umbrella roof, the paintings, the reliefs, and the existence of the apses
in the narthex structure.
Not much is known about the rite conducted in and around the Oshki church.
The church’s architectural structure, the porch and narthex, and reliefs on the façades
attest to ritual and liturgy being conducted along the west – south façades. The elaborate south façade with the narthex and the south porch not only conjures up memories
of beauty and decoration, but also had a participatory role in processions and rites,
messages, and declarations of the rulers of the church. Moreover, they manifest the
central role in outdoor rites and the probable function during the Holy Week rituals,
yet not solely.
Written evidence regarding the cross and related rituals can be found in both
Juanšer’s chronicle from the ninth century and Sumbat Davit’is-dze’s chronicle from
about the eleventh century. The chronicles give a short report on the construction of the
Jvari church (c. 597) and the cross’s veneration 3
“Decreed a gathering every Friday. All bishops and priests of that place and re1
2
3
Marinis, Architecture and Ritual, p. 68.
Marinis, Architecture and Ritual, p. 67.
Rapp, Sumbat Davitʿis-dze, pp. 354, 381; Juanšer, Vaxt'ang Gorgasali, pp. 236-237.
320
gion gathered with the Catholicos in front of the Venerable Cross; they celebrate
Friday like Good Friday. There are gatherings in the (church of the) Catholicosate every Thursday, and they celebrate (at) the holy Sion as on Holy Thursday
with the mystery of the body and blood of Christ. At Mc’xet’a there is a gathering every Tuesday at the Episcopal (Church).”1
From this brief evidence, it is apparent that outdoor processions were conducted
in Jvari since the early stages of construction of the church. The chronicle’s description
of the processions is limited, but the model of Jerusalem is prominent. The second element from the above citation points to the Holy Week liturgy around the church and
under the cross decorating the porch. Jvari and Oshki churches demonstrate the spread
of rituals throughout the country.
The first part of this investigation culminates with a discussion of the liturgy
during the Middle Byzantine period. It marks the gradual changes that the church underwent in Constantinople and the periphery. In Georgia, the country evidently faced
geopolitical changes and development, which brought about dramatic cultural, literary,
and theological modifications. The ties of Tao-Klarjeti region with Iviron flourished
and, spreading a new approach to the monastic movement. The project of translating
books to the Georgian language continued. The next part of the article continues to
explore other porches from the eleventh-twelfth centuries. In this way, it reveals the
new waves of theology and monasticism across borders that refined the spiritual and
political aspirations of the Georgians.
The second part of the article will be
published in the next issue of the journal
1
Juanšer, Vaxt'ang Gorgasali, p. 236; Rapp, Medieval Georgian Historiography, p. 381.
321
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ilustraciebis sia:*
sur. 1. eredvis wm. giorgis eklesia. rolf Srades nebarTviT wignidan:
Georgien. Wehrbauten und Kirchen, gv. 179, sur. 269.
sur. 2. wm. jvris eklesia. xedi samxreT-aRmosavleTidan.
sur. 2a. wm. jvris eklesiis karibWe. rolf Srades nebarTviT wignidan:
Georgien. Wehrbauten und Kirchen, gv. 137, sur. 194.
sur. 3. oSkis eklesiis samxreTi galerea.
sur. 4. oSkis eklesiis samxreTi galereis naxevarsferuli gumbaTi.
sur. 5. oSkis eklesiis samxreT galereis ornamentirebuli svetebi.
sur. 6. oSkis eklesiis samxreTi galerea.
sur. 7. oSkis eklesiis galereis Sida TaRedi.
sur. 8. sveti svimeon mesvete ufrosis gamosaxulebiT.
* miTiTebulis garda, yvela foto gadaRebulia avtoris mier
326
publikacia _ PUBLICATION
zaza sxirtlaZe, julia beniZe
ucnobi masalebi
garejis mravalmTis wm. ioane naTlismcemlis
monastrisa da misi siZveleebis Sesaxeb
polievqtos karbelaSvilis pirad arqivSi
dekanoz polievqtos karbelaSvilis (1855-1936) pirad arqivSi, romelic saqarTvelos saistorio centralur arqivSia daculi, swavluli
sasuliero piris mravalmxrivi moRvaweobis amsaxvel masalebs Soris
moipoveba garejis mravalmTis monastrebisa da siZveleTa aRwerilobebi.1 am masalebis mixedviT, 1885 wlis miwuruls Tbilisis qalTa saeparqio saswavleblis RmrTismSoblis taZrad miyvanebis eklesiidan sagarejos wm. svimeon mesvetis eklesiaSi gadayvanili dekanozi polievqtosi
garejis udabnos pirvelad oriode Tvis Semdeg, momdevno wlis 4 Tebervals ewvia mizniT – aRenusxa mravalmTis samonastro gaerTianebis
imxanad moqmedi kerebis wignTsacavebSi daculi xelnawerebi da Seedgina katalogi.
pirvelad es katalogi gazeT „iveriis“ 1886 wlis 24 ivlisis 159-e
nomerSi gamoqveynda.2 sakmaod vrceli, as aTi xelnaweris aRwerilobis momcveli, nusxa wm. daviTis lavris mdidari wignTsacavis mxolod
nawils moicavda. dekanozi polievqtosi aRniSnavda, rom drois uqonlobis gamo ver moaxerxa im nabeWdi wignebis aRwera, romelTa ricxvic
orjer aRemateboda xelnaweri wignebisas. mis mier Sedgenili mokle
aRwerilobebi moicavs informacias xelnaweri wignebis raobis, zomis,
masalis, gverdebis raodenobis, damwerlobisa da TariRis Sesaxeb (cxadia, Tuki aseTi monacemebi SemorCenili iyo).
1
dekanoz polievqtos karbelaSvilis moRvaweobisa da saqarTvelos siZveleebis aRnusxva-kvlevasTan dakavSirebuli misi naSromebis Sesaxeb ix.: togoniZe, maCuriSvili, dekanozi polievqtos karbelaSvili, gv. 17-18; karbelaSvili, macxovris taZris
winamZRvari polievqtos karbelaSvili, gv. 26-27; togoniZe, Zmebi karbelaSvilebi.
2
karbelaSvili, katalogi daviT garesjis udabnos Zvelis xelTnaweris wignebisa,
Sedgenili 4 Tebervals 1886-s w., gv. 3-4.
327
sur. 1. dekanoz polievqtos karbelaSvilis ubis wignaki. garejSi mogzaurobis
aRwera, saqarTvelos erovnuli arqivi, fondi 1461, saqme #48
sur. 2. dekanoz polievqtos
karbelaSvilis narkvevi garejSi
mogzaurobis Sesaxeb, saqarTvelos
erovnuli arqivi, fondi 1461, saqme #59
328
katalogSi warmodgenil xelnawerTagan ocdaori etratze yofila naweri, danarCeni – qaRaldze. garda Sinaarsobrivi Tu mxatvruli Rirebulebebisa, umetesi maTganis furclebze Sesrulebuli
yofila mravali mniSvnelovani anderZ-minaweri, romelTagan dekanoz
polievqtoss mxolod nawilis gadmowera mouxerxebia. es masalebi imave gazeTis furclebze mogvianebiT, 1889 wlidan, drodadro qveyndeboda.1 aRsaniSnavia, rom katalogSi №1-iT Sesuli moxatuli saxareba, daTariRebuli 1070 wliT, aris samxreT saqarTveloSi gadawerili wyarosTavis pirveli oTxTavi (saqarTvelos xelnawerTa erovnuli
centri, xeln. A-98),2 romlis erT-erTi adreuli aRweriloba swored
polievqtos karbelaSvils ekuTvnis.
wm. svimeon mesvetis eklesiaSi samTviani msaxurebis Semdeg dekanozi polievqtosi gurjaanis wm. ioane naTlismcemlis eklesiaSi ganamweses. swored gurjaanSi moRvaweobis periodSi miubrunda igi ramdenjerme garejis monastrebs da mis siZveleebs.
1893 wels, polievqtos karbelaSvili dainteresda garejis
mravalmTis wm. daviTis lavraSi daculi sigel-gujrebiT. naTeli iyo,
rom garejSi daculi mdidari masalis Seswavla ara mxolod Seavsebda qveynis istoriis calkeul monakveTebs da did samsaxurs gauwevda istorikosebs, aramed saSualebas miscemda mkiTxvels, Seecno is
mniSvneloba, rac garejis udabnos saukuneebis ganmavlobaSi hqonda
qarTvelTa cxovrebaSi.
monasterTa samoweseo ganwesebis, iseve rogorc mefeebis, mRvdelmTavrebisa Tu sxva pirTa mier mravalmTis sasuliero kerebze zrunvis
amsaxvel saistorio dokumentebs polievqtos karbelaSvilma daurTo
SeniSvnebi; manve paraleluri masalis moxmobiTa da gaTvaliswinebiT
Seadgina garejis udabnos winamZRvarTa sia da yovelive es imave wels
gazeT „iveriis“ ToTxmet nomerSi gamoaqveyna.3
wm. daviT garejelis xsenebis dResaswaulze, 1895 wels, mRvdeli
polievqtosi kidev erTxel ewvia garejs. imave wels gamoqveynebul
sagazeTo werilebSi igi aRwers wm. daviTis saflavis Tayvansacemad
misul mlocvelTa msvlelobas mravalmTis wm. daviTis lavrisken.4
karbelaSvili, saistorio da sabibliografio minawerebi daviT garesjis udabnos
tyavzed naweris xel-nawerebisa, `iveria~, 1889, №26, gv. 2-3; №28, gv. 3; №30, gv. 3; №32,
gv. 2-3.
2
qarTul xelnawerTa aRweriloba, A koleqcia, I1, gv. 448-449.
3
cxviloeli, daviT garesjis udabnos gujrebi.
4
cxviloeli, daviT garesjis udabnoSi.
1
329
am masalebis garda, polievqtos karbelaSvilis savele ubis wignakebSi daculia mis mier garejis ramdenime monasterSi gadmoRebuli
lapidaruli warwerebi, eklesia-samlocveloTa mokle aRwerilobebi
da monacemebi iq daculi siZveleebis (maT Soris – siwmindeebis) Sesaxeb.
gurjaanis wm. ioane naTlismcemlis eklesiaSi polievqtos karbelaSvili kidev sami weli agrZelebda msaxurebas. 1898 wlis 14 ivliss
igi iniSneba Tbilisis anCisxatis eklesiis winamZRvrad. aqedan moyolebuli mis publikaciebSi aRar Cans masalebi garejis mravalmTis monastrebisa da siZveleebis Sesaxeb.
polievqtos karbelaSvilis pirad arqivze muSaobis procesSi,
saqarTvelos sxvadasxva kuTxeSi misi mogzaurobis amsaxveli masalebis dajgufebisas, gamovyaviT garejis mravalmTis samonastro gaerTianebis Sesaxeb arsebuli is Canawerebi, romlebic Tavis droze Jurnal-gazeTebis furclebze ar moxvedrila. aseTi masalebi dekanoz
polievqtosis piradi fondis (№1461) or saqmeSia daculi. esenia:
sur. 3. wm. ioane naTlismcemlis monastris saerTo xedi samxreTaRmosavleTidan, T. qiunes foto, 1913 w.
330
sur. 4. wm. ioane naTlismcemlis monastris samreklo. d. ermakovis foto,
1880-iani wlebi
331
saqme N48 (ubis wignakebi sxvadasxva xasiaTis istoriuli CanawerebiT, qarTul da rusul enebze, avtografi, uTariRo) – Sesulia
warwerebis (maT Soris – epitafiebis) gadmonawerebi, moxatulobaTa
aRwerebi, Canaxatebi, agreTve saarqivo (umTavresad saqarTvelo-imereTis sinodis kantoris) dokumentebidan amowerili informacia garejis
samonastro cxovrebis Sesaxeb (sur. 1). am masalis umetesi nawili
uTariRoa, Tumca erTsa da imave periodSi Cawerili masalebis garCeva
mainc SesaZlebelia. aRsaniSnavia, rom isini erTmaneTs Tanmimdevrulad
ar mihyveba – moTavsebulia sxvadasxva furcelze, romelTa Soris
CarTulia sxva masalebic.
sur. 5. wm. ioane naTlismcemlis monastris ezos centraluri nawili,
xedi aRmosavleTidan T. qiunes foto, 1913 w.
saqme N59 („mraval mTis udabnoebSi“, avtografi, uTariRo) –
mTlianad garejis samonastro gaerTianebas eTmoba. avtori vrclad
aRwers momlocvelebTan erTad mis mogzaurobas martyofidan mravalmTis udabnomde, saxeldobr wm. ioane naTlismcemlis monastramde.
332
sur. 6. wm. ioane naTlismcemlis monastris ezos centraluri nawili,
xedi aRmosavleTidan, T. qiunes foto, 1913 w. detali
am mgzavrobis dros mas aRuweria monastris samlocveloebi, moxatulobebi, aRunusxavs lapidaruli da freskuli warwerebis nawili, imJamad iq daculi saeklesio siwmindeebi maTze arsebuli warwerebiT.
Canawerebs erTvis mravalmTis wm. ioane naTlismcemlis monastris
winamZRvarTa nusxa 1639 wlidan 1840-ian wlebamde (sur. 2).
rogorc zemoT aRiniSna, qveynis sxvadasxva kuTxeSi polievqtos
karbelaSvilis mogzaurobebTan da mis mier siZveleebis aRnusxva-SeswavlasTan dakavSirebuli saarqivo masalebis umetesoba uTariRoa.
es exeba garejis mravalmTis samonastro gaerTianebis Sesaxeb arsebul Canawerebsac. gamonaklisia mxolod saqme N48, sadac miTiTebulia
Canawerebis Sesrulebis dro – 1914 wlis 23-24 ivnisi. amasTan dakavSirebiT sagulisxmoa is garemoeba, rom saqme N59-Si gaerTianebuli masalebis mixedviT momlocvelTa jgufma mRvdel polievqtosis
monawileobiT garejisken msvleloba daiwyo martyofidan; Sesabamisad
savaraudoa, rom polievqtos karbelaSvili garejs kidev erTxel unda
333
sur. 7. wm. ioane naTlismcemlis
monasteri. stela wm. evstaTe plakidas
nadirobis gamosaxulebiT
swveoda maSin, roca igi martyofis
macxovris xelTuqmneli xatis eklesiis winamZRvari iyo, saxeldobr, 19081918 wlebSi.
orive saqmeSi fanqriT da Savi feris melniT naweri teqsti zog SemTxvevaSi gadaxazulia; adgil-adgil Camatebulia abzacebi da sqolioebi. es
imaze metyvelebs, rom avtori mis mier
Tavmoyril masalebs gamosacemad amzadebda. Cans, rom garejSi mogzaurobis
periodSi mas Tan hqonda is ubis wignaki, romelic saqme N48-Sia daculi,
xolo Semdgom, masalebis gamosacemad
momzadebisas, savele Canawerebi gadauweria calke furclebze, romlebic
Sesulia saqme N59-Si. am mxriv isicaa
niSneuli, rom saqme N59-Si teqsts
aqvs saTauric – „mraval mTis udabnoebSi“.
martyofidan garejamde, saxeldobr wm. ioane naTlismcemlis
monastramde mogzaurobis aRwera Tavisi qargiT garkveulwilad Tanagvaria im narkvevisa, romelic 1895 wels garejisken msvlelobas da
mravalmTis wm. daviTis lavraSi aRsrulebul msaxurebasa da gamarTul dResaswauls aRwers.1 amasTanave, es narkvevi winaze bevrad ufro
datvirTulia radgan masSi moipoveba mokle miTiTebebi sasuliero
keris (am SemTxvevaSi wm. ioane naTlismcemlis monastris) siZveleebis
– eklesia-samlocveloebisa da senakebis, moxatulobebis, jvar-xatebis, saRmrTismsaxuro Tu sameurneo WurWlis Taobaze, warwerebiTurT
(sur. 3).
narkvevi cocxlad da emociurad gadmoscems jgufis msvlelobas
mravalmTis samonastro gaerTianebis erT-erTi uZvelesi da udidesi
1
cxviloeli, daviT garesjis udabnoSi, 1895.
334
kerisken: mgzavrobis aRweraSi, bunebis mxatvrul da emociurad datvirTul daxasiaTebasTan erTad CarTulia adgilobrivi toponimebi
(maTi nawili dRes dakargulia); calkeul adgilebTan dakavSirebiT
avtori msjelobs maT imJamindel sameurneo-socialur mdgomareobaze, agreTve maTTan dakavSirebul warsul movlenebze. pirvelwyaros
mniSvnelobas iZens avtoris mier aRnusxuli monacemebi. aseTTa rigisaa kompleqsis karibWis rkinis karis warwera, cnobebi sawinamZRvro
palatze da mis aRmSeneblebze (savaraudod, aRmdgen-ganmaaxleblebze) – bodbel mitropolit ioanesa1 da wm. daviTis lavris winamZRvar arqimandrit ioaneze (sur. 4-6);2 avtoris yuradReba miuqcevia
monastris koSks,3 mTavari eklesiis SesasvlelSi arsebul stelas wm.
evstaTes nadirobis amsaxveli reliefiT (sur. 7);4 gansakuTrebiT sagulisxmoa mokle miTiTebebi monastris mTavari eklesiisa da misi
mxatvrobidan darCenili fragmentebis Sesaxeb – saqarTvelos samefo
karis warmomadgenelTa saxeebis gamaerTianebel im vrcel saqtitoro
rigSi, romelic taZris CrdiloeT da dasavleT kedlebzea warmodgenili, dasaxelebulia daviT IV aRmaSenebeli (1089-1125), demetre I (11251156), giorgi III (1156-1184), Tamari (1184-1210) (sur. 8).5 aRweridan cnobodbeli mitropoliti ioane mayaSvili (1743-1837) – XVIII saukunis meore naxevrisa
da XIX saukunis pirveli mesamedis cnobili saeklesio moRvawe. 1770-ian wlebSi igi
garejis mravalmTis wm. ioane naTlismcemlis monasterSi mTavardiakvnad msaxurebda.
garejSi ioane bodbelis saqtitoro moRvaweobasTanaa dakavSirebuli 1817 wels agebuli saTavdacvo koSki (Чубинашвили, Пещерные монастыри Давид Гареджи, gv. 115-116, tab.
31, 32); kompleqsis dasavleT nawilSi arsebuli misi senaki gamoirCeva xuroTmoZRvruli gadawyvetiTa da mxatvruli gaformebiT (Чубинашвили, Пещерные монастыри Давид
Гареджи, gv. 114-115, tab. 29, 36/4; bulia, TumaniSvili, daviT garejis monastrebi.
naTlismcemeli, berTubani, gv. 22, sur. gv. 17-ze, 84-ze da 85-ze).
2
arqimandriti ioane jorjaZe, eniselT mouravis, givis Ze – wm. daviTis lavris
winamZRvari 1736-1763 wlebSi; imavdroulad, 1740-1751 wlebSi iyo nekreseli, xolo
Semdgom, 1751-1763 wlebSi – bodbeli episkoposi. ix. lominaZe, qarTuli feodaluri
urTierTobis istoriidan, gv. 150-151.
3
ix. zemoT, Sen. 8.
4
stela gadmotanil iqna saqarTvelos saxelmwifo muzeumSi; amJamad inaxeba muzeumis
qvis fondSi. Чубинашвили, Хандиси, gv. 90-93; qarTuli warwerebis korpusi, lapidaruli warwerebi, I, gv. 114-115, sur. 41, tab. 26.
5
am samefo saqtitoro rigis Sesaxeb ix.: Алибегашвили, Светский портрет в грузинской
средневековой монуметнальной живописи, gv. 40-41; sxirtlaZe, samefo ktitoruli portreti garejis naTlismcemlis monasterSi, gv. 96-110; sxirtlaZe, kvlav naTlismcemlis saktitoro gamosaxulebebis Sesaxeb, gv. 108-113; Вольская, Росписи Пещерных
монастырей Давид-Гареджи, gv. 145-146; Skhirtladze, Les portraits de l'église principale du monastère Natlismtsemeli a Garedja, gv. 5-14; Eastmond, Royal Imagery in Medieval Georgia, gv. 124141, sur. 60-64; bulia, istoriul pirTa gamosaxulebebi `naTlismcemlis~ monastris
sakrebulo taZarSi, gv. 168-202.
1
335
bili xdeba, rom mTavari eklesiis garda kankeli hqonia samkveTlos
sakurTxevelsac – qvisa, moxatuli.
winamdebare publikaciaSi ibeWdeba dekanoz polievqtos karbelaSvilis mier gamosaqveyneblad momzadebuli teqsti (saqme N59). mas
boloSi erTvis mravalmTis udabnoSi mogzaurobisas mis mier gakeTebuli, dRemde gamouqveynebeli mokle Canawerebi (saqme N48), romlebic
publikaciisTvis gamiznul teqstSi ar yofila Setanili.
dekanozi polievqtos karbelaSvili
mraval mTis udabnoebSi
Cven, qarTvelebs, sazogadoT erTi didi satkivari dagvCemda am asiode
wlis Semdeg: Cveni qveynis warsuli, av-kargi, adgil-mdebareoba da sxva
ar viciT; am mxriv sxva erebis warsuli da maTi qveynebis geografia
ukeT viciT. mag., vin icis qarTl-kaxeTSi, yaraiazed mdebare Zveli
udabnoebi – daviT garejisa da naTlis mcemlisa, ra auarebels da fasdaudebel saunjeebs warmoadgenen qarTveli eris kulturisa? Cvenis
TiTqo saeroT gadaqceuli daudevrobiT gveRupeba diadi mamapapaTagan
naanderZevi samkvidrebeli da samagieros ras vakeTebT? arafers. yvelafers rom Tavi davaneboT, marto dRevandeli daviT garesjis udabno Tavis TerTmeti ganyofilebiT mTel saqarTvelos warsul didebasa
da SemZleobas Tval win gviyenebs, Zveli saqarTvelo aq isev cocxalia
da sxivmosili. es udabno cxoveli xatebaa ierusalimis sabas lavris
da sxva monastrebisa. dRes me am udabnos gaveraneba ki ar matirebs, me
mawuxebs Cveni Zlieri, frTebSesxmuli daudevroba, romelmac lamis
aris sruliaT amorecxos qarTvelebis gulidgan siyvaruli samSoblos
warsuli didebisa da imdroindeli naanderZevis saganZurisa... daviT
garejis udabno xom wmidaTa-wmidaa qarTvelis erisa, magram mnaxveli
ara hyavs dRes, Tavs aravin icxelebs, rom movidnen da Tavis TvaliT
ixilon Zveli saqarTvelo da misi kultura, ixilon es WeSmariti „savane gmirTa“ da maTi namoqmedari!...
esreTi mware fiqrebiT am erTis Tvis winaT movelaparake Cems
oriode megobrebs da Cemi Tqma unayofoT ar daSTa: 23 ama ivniss s.
336
martyofSi Seikribnen dilis eqvs saaTzed mR. p. karbelaSvilTan: mR.
ioane TuSmaliSvili, petre nikolozis Ze WilaSvili, trifon merabis Ze panjaviZe, giorgi karbelaSvili, grigol navrozaSvili, giorgi ebitaSvili, simon WilaSvili, petre WilaSvili, lado CitrekaSvili, aleqsi maTiaSvili, ivane baneTiSvili, andria nikoliSvili, mixeil
axalkaciSvili, samfson keJeraSvili, iason WilaSvili. es Teqvsmeti
cxenosanni gavemgzavreniT martyofidgan Cven mamapapaTa sisxliT morwyul vel-mindvrebisaken. piroba davdeT gza-gza mogvegonebina, sadac
ra ambavi moxda uwin, metadre erekle mefis dros. [gaviareT] „ulevari“, sacxenisis xevi, gadavediT Wiaferas ferdobzed da lekis Reles
bolozed.(1) CaviareT vazianzed.(2) aq uSno bRuiliT mZimeT migogavda
kaxeTis gzis orTqlmavali xuTi sabargo vagoniT. unda mogaxsenoT,
rom qalaqidgan sarTis Walamde 36 verstia da am manZilzed uxerxulaT gayvanils Sara gzas gaayoles rkinis gzac. metaT samwuxaroa, rom
martyofs – norios, axalsofels – sacxeniss – nasomxars – muRanlos – ujarmas – xaSms amodena soflebs ase auqcies es gza da usargebloT gaxades maTTvis...
vazianidgan gavemarTeniT qacnianisaken da „mayvlis wyarozed“
SevnayrdiT. iqneboda aTi saaTi, rom did qacnianis wylidgan kaxabrianT gorebSi gavediT. am manZilzed metaT sacodav suraT[s] warmogvidgenda mindori: naxnav-naTesi Zalian mcire mosavals ubrunebs patronebs, arsad balaxi aramcTu gasaTibi, aramed saZovaric ki, xangrZlivis gvalvebisa gamo. CavuareT marjvniv qva-kacs, mijnaa martyofisa, sarTiWalisa da demurCisalisa. erTi saaTis Semdeg gadavediT
axaSnis xevis wyalzed. aq cota xans SevasveneT cxenebi, radgan metaT
oRro-CoRro savleli gvqonda: xan daveSvebodiT daqanebul ferdobzed, xan avemarTebodiT. gavswieT maRlob vakezed, saidganac marjvniv
ase Teqvsmetiod verstis manZilzed miizlazneboda Cveni sayvareli
mtkvari. gaRmidam garkveviT moCanda iaRluja,(3) soRaluRi, imis qveviT
yazaxi, xolo marcxniv – mTagoriani da balaxovani suhyuliani.(4) aqedgan cota odnaT samxreT-aRmosavleTisaken vqeniT piri, raki mravalmTis ori umaRlesi kldovani qedebi davinaxeT. adgil-mdebareoba
ufro vakdeboda Tan da Tan da bolos gavediT uSvelebels yaraiis udabur mindorzed, madlianis wvimebisagan mSvenieri balaxiT Semosiliyo. visac guli erCoda, afrines cxenebi da diad suraTs warmoadgenda
Teqvsmeti cxenosanis xmauroba, sicil-yiJini, cxenTa frutun-Wixvini:
sad kurdReli wamoxta, sad mela; gvelxokera da gveli erTi vai-vagla-
337
xiT mieSurebodnen aqeT-iqiT dasamalaT, frinvelis xseneba arsad iyo.
bolos, ase SuadRis ukan, or saaTzed kargaT gavarCieT sayaraulo
koSki naTlismcemlis udabnosi da TviT samonastro Senobani, mercxlis budeebisaviT kldeebzed mikrulni; yvelam movixadeT qudi, gamovisaxeT sasoebiT pirjvari da simRera-galobiT mwyobraT gavemarTeT
danarCen gzasa. ase miuaxlovdiT monastersa, saidganac gamoifina karga blomaT xalxi.
CamovxdiT cxenebidgan da SevediT mSvenier oTxkuTx koSk qveS
Semaval rkinagadakrul karis bWeSi.(5) sufTa ezoSi griloda: Crdilovani uzarmazari xarTuTa da sx. xexili amSveneben kldovan monastersa. marcxniv kldeSi gamokveTil eklesiaSi Sedis karebi, mis dasavleTiT – satrapezo palatSi. ezo sworea da ramdenime micvalebulis
saflavis qvebia aqa-iq. TviT ezo xelovnuria, rogorc mTeli monasteric. TiTqmis rva saJenis simaRle godol-zRudea amotanili dabla
kldeebzed da mere moziduli miwiT gavakebuli. aRmosavleTiT karia
gareT gamavali. trapezsa da karis bWis Sua dakibuli biliki adis maRla, ufro grZels da farTo ezoSi. aqedgan patara viwro kibeebiT adian maRla kldeSi gamokveTil ber-monazonTa sadgom oTaxebSi. marjvniv ki asavalia vrcel sawinamZRvro saxlSi, romelic ostaturaT gadmodgmulia zed saydarzed avdrisa da wvimis niaRvrebisagan dasafaravaT. sawinamZRvro saxls kidev zed gadmodgmuli aqvs dafarebuli
aivani oTaxebiT, ioane bodbelisa (mayaSvilis) da biZina arximandritisa (jorjaZis) Sromilni. aqedgan diadi gadasaxedavia samxreTis mxriv,
yaraiis mindori, mtkvari, iaRlujis mTa, borCalo, soRaluRi, Tbilisi da mTawmidis mama daviTis saydari mSvenivraT ixilvebian; Rame
ganaTebuli Tbilisi xom sasiamovno sayurebelia. maRla kldis mwvervalzed dasavleTisaken mamacuraT amarTulia mSvenieri mrgvali sayaraulo cixe, simaRliT rva saJeni, Siga da Sig momwvano qaSanuris
aguris salteebiT Semovlebuli ise, rogorc bodbis wm. ninos taZris
dasavleTis mxare. dabla ezodgan am cixeSi dakibuli gvirabi adis;
ramdenime Cveni mgzavrni avidnen da maRla cixidgan, dastkbnen oTxivmxriv dids manZilzed sanaxaobiTa.(6)
Cven gaveSureniT taZris sanaxavaT. ezodgan SevediT kldeSi gamokveTil ekvderSi.(7) aqedgan marjvniv kibiT axvalT wm. dimitris patara
saydarSi. aq marjvniv ori ucnobi winamZRvris saflavi etyoba (iqneb
mRvdelTmTavrebisaa?). am ekvderis Zveli moxatulobidgan cotaRaa
darComili. didis saydris karebis Tavzed macxovaria da marjvniv
338
kacis simaRlezed eqvsi wm. mociqulni, danarCeni eqvsi meore mxares
iqneboda winaT, magram exla TeTraT galesilia mTeli ekvderiviT.
SevediT taZarSi. aq erTi mixed-moxedva gaCvenebT qristianobis pirvel
saukunis naSTs mTlaT kldeSi gamokveTils, sigrZiT ase Tvramets arSins, siganiT rva. taZari mTlaT moxatulia, zogi feradi wamlebi cota
gaxunebula, magram metaT mSvenieri sanaxavia: sakurTxevlis TaRSi
macxovaria gamoxatuli – garsSemo maRla winaswarmetyvelebiT, Semdeg mociqulebiT, dabla mRvdelTmTavrebiT. maRla TaRzed meoreT
mosvlaa daxatuli; dasavleT kedelzed mxatvroba gadasulia, magram
Crdilo-dasavleT mxares dabla kargaT etyoba saqarTvelos mefeni
– wm. daviT aRmaSenebeli, dimitri, giorgi III da Tamar mefe. ama taZris saukeTeso samkauls Seadgens mxatvrobis Semdeg saucxovo kankeli
SabaqaT nakeTebi alabastrisagan, didis xelovnebiT gakeTebuli. oTxi
rigi xatebi tilozedaa daxatuli da mere dakruli Tav-Tavis adgilas.
am oTx rigSi dabla xatebia friad saintereso, igini warmoadgenen ioane naTlismcemlis ilustracias, rac ki saxarebaSia naTqvami: midgoma
zaqariasi da elisabedisi (marcxena xeli-xelT uWiravT CamorTmeuli),
dadumeba zaqariasi, elisabedis mier mokiTxva mariamisa, Soba naTlismcemlisa, nadimi irodisa da sx.
Semavali karis pirdapir CrdiloeTisaken aris gamokveTili vrceli salaro, amis aRmosavleTiT vrcelive samkveTlo mSvenieri qvis kankeliT, mTlaT moxatuli. am samkveTlodgan aris mxoloT sakurTxevelSi Sesavali, radgan marto aRsavlis karia kankelSi datanebuli. es
amodena naSromi Cveni Zveli ber-monazonebisa saxea ierusalimis sabas
lavris saydrisa, romlis damaarsebeli wm. saba kabadukieli qarTveli
iyo da pirvelidganve qarTveli ber-monazonebi aq mravalni moRvaweobdnen. esreTi msgavseba SeniSna rusis cnobilma mogzaurma a. n. muravievma 1846 w.
naTlis mcemlis udabnoSi bevri aRara moipoveba Zveli droჲs
Sewirul nivTTagan. uZvelesi xati naTlismcemlisaa, gaxizvnis dros
dakarguli da gomborzed napovni meTvramete saukuneSi.(8) danarCeni
nivTni Semowirul arian XVIII saukuneSi da Semdegac. trapezis jvarni(9) bevria; barZim feSxumi ramdenimea(10) da yovelive saxmari iaraRi
mravalia. aqvea warweriani xatebi – macxovrisa da RmrTis mSoblisa.(11)
mraval vercxleulSi Cven vnaxeT warweriT – ori sazedaSe Careqa, aTi
Tasi, erTi kandeli, erTi sirCa-barZimi.(12)
339
daviareT, davaTvaliereT sasoebiani guldadebiT ber monazonTa
sadgomni. erTgan vnaxeT moskovSi dabeWdili 1744 w. ioan damaskelis
wigni anton kaTalikozisagan Sewiruli.(13) vnaxeT meore gamokveTili
oTaxic da gawyobili mRvdelmonazonis rafiel buniaTovis mier.(14) aq
TvalsaCinoa ioane bodbelis naSromi senakebi da karis wm. dimitris
mSvenieri saydari. yoveli ese dauxuravs muxis koWiT da WeriT ioane (biZina) arximandrits, jorjaZes. am ramdenime wlis winaT yovelive
ese rkiniT gadauxuravs pativcemuls arximandrits, cnobils ambrosis
(xelaia) da am Zvirfasi wminda binadrobisaTvis Tavidgan aucilebia
wvimis niaRvrebisagan dangreva da Semusvra.
daukargvelobisaTvis aqve daurTav ama naTlismcemlis udabnos
winamZRvarTa sias:
m a r k o z – 1639 w. ese daadgina mefe Teimurazma aoxrebul
udabnoTa gansaaxleblad. aoxrebis Semdeg 26 weli daviT garejis da
naTlis mcemlis udabnoebi aoxrebulni da ukacurni iyvnen, aha TviT
Teimurazis sigeli: „...sisxlis msmeli da mteri qristianeTa Sahabaz da
spani agarianTa kaxeTsa zeda aRaoxrnes monasterT udabnoni, sofelni da qalaqni da warstyuHnes, romelnime tyuH (hyunes) da romelnime
maxviliTa aRasrules da ganasrules wameba mravalTa da SeeZines qristesa. da gvwrTuna RmerTman codvaTa CvenTaebr, viTarca ra iwvarTis
urCi Svilni mamaTagan da ara sruliad ganurisxdis. xolo Cven ltolvili gardavediT lixTimers da davyaviT welni ocdaeqvsni, xolo
mraval mowyaleman RmerTman ara ugulebelshyo da arca sruliad ganguwirna mowyalebiTa misiTa da SemweobiTa kvalad vgieT mefobasa da
patronobasve CuHnsa zeda da kvalad £elvhyofT aw Senebad udabnoTa
TquHnTa. ganvageT da davayeneT winamZRuarad kaci Rirsi da RuTis moSiSi markoz asre rome wina-ukana sagarejos gamosaRebi naxevari udabnos miiRebodes sazrdelaT iq mdgomTa monazonTaTvis, viTarca £elmwifeT sigelSi sweria da ganCenili aris im guaraT da Cven gansrulebiT
ver davanebeT verca yma da verca sazrdo puri, amisTvis rome CuHni
sa£elmwifo aoxrebuli iyo usjuloTagan zemore vTqviT da iq mdgomni monozonnica cotani iyunen da ara e£marebodaT srulobiT, romelica amaT ar e£marebodaT, CuHn v£marobdiT. awe iprianos RmerTman da
ZalSemweobaman Tqvenma – rodesac aSendes CuHni sa£elmwifo da mand
mdgomni monazonni ganmravlden, rogorc amas winaT £elmwifeT papaTa da mamaTa sigliTa gaurigebiaT, CuHnca asre srulebiT gagiTaoT
da daganeboT da ara mogiSaloT. awe vinca £elmwifeman da mepatrone-
340
man ese CuHngan dadebuli wigni... da an maSin naxoT da £elmwifis papisa
da mamis CuHnis dadebuls sigels miemTxvivneT, rogoraca daedvas da
gaerigos, TquHnca im guaraT gaarigeT da nu mouSliT. CuHn ra¡me Temis
oxrobisaTvis da iqac cotani monazonni iyunen da misTvis... TquHn nu
ikadrebT da nuca £elhyofT moSlad. ese brZaneba da wigni niSnad dagvidebia. daiwera sigeli ese qks tkz“.
n a u m – 1659-1675 ww. amis dros metaT gaWirvebaSi iyvnen bermonazonni, ZmaTa Soris iyvnen: simon mR. monazoni orbeliani da Zma misi
besarion, iero diakoni. simonma da besarionma gaiyoles monazonebi
Tan onofre CitaZe da Sila da gahvidnen sagarejoSi ninowmidel iosebTan (aragvis erisTavi) da Semweoba sTxoves naTlis mcemlis udabnos
ganaxlebisaTvis. iosebma Sewevnisa da nugeSiscemis magier dalanZRa
da gamoreka. maSin berebi gadavidnen kawareTSi samebel nikolozTan
(ColoyaSvili). aman istumra berebi, siyvaruliT Seitkbo da yovelive saTxovari aRusrula – „ganwmediTa da ganaxlebiTa ekklesiisa
da monastrisaTa, saekklesio samsaxurebelisa nivTebiTa yovelTave,
wignebiTa da SesamosliTa da sazrdeliTa“. amis mizeziTa gamoexua
naTlismcemlisa monasteri ninowmidelTa da hmarTviden samebel-kawarelni. Semdeg mefe erekle (nazarali xani) ityoda xolmeo – „mikvirs ninowmidelisagan iosebisa, raT utevebs mwysad kawerelsa samwyso¡sa Tvisisa da aZlevs monastersa wmidisa winamorbedisasa“.
x a r i t o n – 1676-1689 ww. aman didaT iRvawa monastris ganaxlebisaTvis. xaSmzed aRaSena samonastro zvari da wisqvili, ekklesia
da sx. asaflavia aqve. 1704 w. cocxali iyo, gujr. gv. 19.
n i k o l o o z – 1690-1715 ww. avalisSvili.
b e s a r i o n – 1716-1724 ww. orbeliani, Semdeg kaTolikoz-patriarqi.
g e r a s i m e – 1725-1737 ww. arximandriti. sruli mgalobeli
da mweral-mwignobari.
s i m o n – 1738-1748 ww. orbeliani.
z e n o n – 1749-1754 ww.
s e r a f i o n – 1755-1762 ww. jereT 22 wlis axalgazrdam dauteva sofeli, Sevida naTlis mcemlis udabnoSi, iswavla wera-kiTxva da
RrmaT moxucebuls, mxneobiT savses Teimuraz mefem uboZa arximandritoba da winamZRvroba. iyo kaci sakvirvelTmoqmedi, ubiwo cxovrebisa
(ix. mefe giorgis cx. gv. 51, 52 da Zveli saqarTvelo, I, gv. 50, statia
126. † 120 w.). miicvala 1762 w. da dasaflavda naTlismcemlis ekklesiis
karebTan garedgan.
341
s i m o n – 1762-1764 ww. winaT berTubneli.
n i k o l a o z – 1764-1774 ww.
i o a k i m e – 1774-1776 ww.
e f T v i m e – 1776-1801 ww. didi moRvawe, ubiwo cxovrebisa; iyo
moZRvari da maxlobeli mrCeveli.
efTvimes micualebis Semdeg kaTolikosma antonma daniSna naTlismcemlis winamZRuaraT domenti, stefane rusTavelis wardgeniT.
amis gamo antonma sTxova cicianovs – ubrZane cicianovs monastris
yma da mamuli Caabaroso. cicianovma upasuxa – winaT saero mTavrobas
ekiTxebodiTo magisTana saqmeSi, Tqven ki ara mkiTxeT ra da Semweobas ki mTxovTo. Tqveni werilis miRebis win miviRe aTanase niqozelis
Txovna – „siberis gamo eparqiis movla ar SemiZliano, momeciT naTlismcemlis winamZRvroba, Tu ara weliwadSi 120 man. sikvdilamdeo“.
daniSneT aTanasi da TanaSemwed domenti da 120 man. eZleodes weliwadSio sanam cocxaliao. niqozis eparqia samTavrosas SeuerTeT Tu
aTanases ar daniSnavT, macnobe male rom imperatorTan giCivlovo,
rom esreTi arev-darevaao aq sulier wodebaSio.
T e o d o r e – 1827-1840 ww. es iyo Telaveli (xelaSvili?)
miqelisSvili, aznauri, Ze giorgi dekanozisa. swavla dausrulebia
Telavis seminariaSi 1800 w. da kaTalikoz-patriarqma antonma akurTxa
mTavraT Telavis soborozed 1801 w. 16 ianvars, xolo 1802 w. 21 aprils
mRudlaT. 1804 w. martis 25 dekanozoba uboZa. 1812 w. kaxeTSi ajanyebis dros rusis jarSi iyo da mRudel moqmedebas usrulebda. 1814 w.
agvistos 29 raki dekanozma zaqaria sidamonovma Tavi daaneba, gaamweses
Tbilisis keTilSobilTa saswavlebelSi qarTulis enis maswavleblad
– Rrammatikisa, ritorikisa da loRikisa. 1819 w. agvistos 26 man iCivla – imereli mRvdlebi bevria aq uadgiloTao, Teofilaqtesac es
undoda. 1820 w. 14 ivliss veliaminovi sTxovs egzarxoss Teofilaqtes
– annas 3 xarisxis ordenzed waradgineo.
dekanozi nikolozi kaxeTSi saekklesio mamulebis gamgeblaT iyo.
1827 w. damdegs Seimosa beroba da 1 Tebervals arximandritaT akurTxes da naTlis mcemlis udabnos winamZRvraT dainiSna. saxelaT Teodore uwodes (ix. saq. kantorisa 1832 w. N2684).
1834 w. 12 maisidgan kantoris mindobilobiT gaakeTa exlandeli
ninowmindis saydari saxliT da marniT 150 man. amis naxevari kantoras
akisrebina, naxevari ki 70 komlma mrevlma. moaxsena kantoras 10 marts
1835 w. yvelaferi mzaT ariso. kantoris arxitektorma rokovma ki
342
Seadgina angariSi (смета), 13069 man. 80 kop. moundebao. Teodose daTxovnil iqmna kantorisagan moxucebisa gamo (62 w.) 1840 w. noembris 25.
daviT garejaSi, 24/VI/1914
[epitafebi]:
†barbare mixeilis asuli zurab andronikovis meuRle, 1867 w.
martis 19.
†sagarejos mouravi adam papas Ze vaCnaZe 51 w. martis 10 1817 w.
†1832 w. 10/11 zaqaria yandareli, gmiri CaCanTagan mokluli 27
wlisa.
†1812 w. meiTari zurabis Ze andronikovi 60 w.
†1852 w. ivlisis 17, oTar ivanes Ze eliozovi beraT Semdgari.
†1837 w. martis 29, JT wlisa kneina maia, meuRle solomon andronikovisa.
†1828 w. martis 23 anastasia meuRle T~a ioane andronikovisa, Rubernski sekretarisa, asuli ioanesi, 32 wlisa.
†1837 w. Tebervlis 21, [zurab] solomonis Ze andronikovi.
†1863 w. noemberSi lazare gurgeniZe.
madlis qvis kolofzed, vercxlisa – „es kolofi Sevwire daviT
garejis udabnos ioseb zaqarias Ze andronikovma“.
samzareuloSi – „SewevniTa : R˜Ta : me : T˜d : c˜i : endronikeSvili : nikoloz : ninowmideli : movel : w˜asa : amas : udabnos : da davyav : didmarxva :
erT : da vevedre sasoebiT : w˜a daviTs meoxaT qristes winaSe : amin. JamTa
Pemwifis patronis arCil mefisaTa : q˜ks tnia. vincavin mobZandeT aqa
Sendobasa gvibZanebdeT“.
aleqsandre mefis koSkSi – „wmidao da mamao daviT mona da madidebeli siwmindisa Senisa mixail“.
dodoSi:
„q. ganvediT : £orcTagan da davideviT samaresa amas : C˜n codvilni da
uRirsni orni Zmani sulierni : Ze eniselT mouravisa : karis winamZRvari
nkz da CemTana mdebare ese Weremeli nkz da vinc : aRmoikiTxvideT : C˜n
z˜a mdebaresa amas : lodsa : Sendobas yofdeT R˜TisaTvis q˜ks ud“.
dodos saflavis ferxTiT maRla – „R˜o S˜e amazed mSromeli dekanozi g˜i an“.
dasavleTiT nangrevSi – „ganmisvene ႣႰႡႪ da damicev codvili
zaqaria“ (aq aris saflavi zaqaria arxim. winamZRvrisa).
343
(1)
aq momagonda, rom Wiafrisa [da] sacxenes Sua saqonels aZovebdnen ori
martyofeli biWi 1814 w., frewuaSvili sixaruli amxanagiT. lekis Reledgan
Camoeparnen lekebi da xelebgakruli yarajalis fonze gaiyvanes da stambolis salayboze dayides. im dRiTve acnoba rusTvelma stefanem mTavrobas,
magram gulSematkivari vin iyo?
1795 w. enkenisTvis gasuls oTxi aTasi leki gadmovida ialnos mTazed
qalaqidgan gaxiznuli xalxis asaklebad, magram mTaSi xalxi ro ver naxes, Camovidnen s. norioSi, bevric daxoces da tyvec bevri waasxes, saqoneli da saxlis aveji sxva iyo. lekebi saCqaroT Cavidnen da norio xevidgan Wiaferazed,
rogorc aefinnen da lekis Releze adiodnen, ciknis gorasTan (CrdiloeTis
mxriv mesame gora samgorzed) Casafrebuli martyofis mouravi kuziani zaal
andronikaSvili gadeeRoba win xuTasi kaciT lekis TareSs da RvTis risxva dasca Tavsa. tyveebic daayrevina, nadavlic da ori aTasamde kaci gaJlita, daWrils viRa mosTvlis, vinc gadarCnen daeSvnen yarajalisaken, gavidnen
mtkvarSi da axalcixisaken gaudgnen gzasa.
(2)
1615 w. 20 Tebervals, Tevdorobis SabaTs Semovida Sahabazi kaxeTSi.
aprilSi rom martyofi ahyara, ramdensame aTas tyves aq vazianSi mouyares
Tavi da aqedgan gairekes sparseTisaken, sadac dResac scxovroben maTni STamomavalni. am xuTiode wlis winaT movidnen saqarTveloSi onikaSvili da xuciSvilebi. xuciSvili martyofSi movida, aq inaxula Tavis saxlis kacni xuciSvilebi, yvelas gadaexvia da gadahkocna; bolos daemxo pirqve da dedamiwas
hkocnida TvalT creml moreuli da mwareT tiroda.
(3)
1795 w. enkenisTvis 8, ereklem gaigo aRamamad xanis moaxloeba jariT,
amitom Tbilisidgan maSinve gagzavna mefem Tavisi fareSTxucesi naTaliSvili
gorjaspi iaRlujazed sayaraulod da Tan gaatana Tormeti rCeuli mxedari – kaxni da qiziyelni. aq moulodnelaT Sexvdnen yizilbaSTa yaraulni da
SeeqnaT omi; gorjaspim iTakila xmlis mouqnevlaT gamobruneba. aq dauxoces
Tormeti gmiri amxanagni. gorjaspis moukles cxeni, maSinve mokla erTi Turqmeni, moaxta mis cxens da sisxlSi amosvrilma mohkurcxla ereklesaken ambavis
misatanaT. ix. q.-cx. daviT batoniSvilisa, gv. 43.
(4)
erekle mefe aq Causafrda samasi kaciT 1760 w. maisSi javaxeTidgan momavals dids lekis jars nadavliT da tyveebiT da erTis SeteviT gaanadgura,
xuTasze meti daixoca, tyveebi da nadavlic erTianaT daayrevina. ix. q. cx.
daviT batoniSvilisa, gv. 11.
(5)
rkinis karebzed aweria mxedrulaT: „q. me : f˜d : codvilman : zaza : yofilman efTvimi Zeman uxucesman : sionis : dekanozisa : ioanesman : mogiWedine :
kari : ese : Sen didebuls : garejis : naTlismcemels : Sesandobelad da saoxad
sulTa : mamadedaTa : CemTa : daiwera maisis damdegs q˜ks uz“ (=1719 w.).
344
(6)
am cixes aqvs warwera: „Cyiz (=1817) welsa, q. adiden RmerTman orsave
Sina cxovrebasa aRmaSenebeli pirvelad palatisa da samreklosi da aw cixisaca
amis yovlad usamRvdeloesi mitropoliti qisiyisa da siRnaRisa bodbeli ioane
mayaevi“.
(7)
aq karis amyol koxis qvazed, simaRlezed gamosaxulia wm. mowame evstaTi xelSi mSvild-isriT, Tavzed qorbudiani iremi da sxivosani macxovari.
qveS aweria meaTe saukunis xucuri asomTavruliT: „ese juari me mart¢¢ri avmarTe salocvelad Cemda da colisa da Svilisa...“.
(8)
nawilebian xats zurgzed aweria xucuri CarTuli asomTavruliT: „q.
udidebuleso naSobTa dedaTasa qristes naTlismcemelo, dRegrZelobiT da keTilad daicuen orTave Sina cxovrebaTa mefeT-mefe aleqsandre da dedofalTdedofali TinaTin amin. winamorbedad da qadagad sinanulisa da uzesTaes naSobTasa wodebuli, ¥i ioane qristes naTlismcemelo! romelman ese Seamko saxe Seni,
Seamkev didebiTa aleqsandre“. usxeds 18 iagundi, ocda sami momsxo firuzi,
gvirgvinSi usxeds – sami margaliti, ori firuzi, ori iagundi wvrilebi. ix.
xaxanaSvilis gujrebi 1891 w. gv. 171.
meore naTlismcemlis xats aweria Semdegi ambiko:
„q. qeba, Svenier TxzvaobaY vin Rirsi
uZlos naTlisa uzadoYsa mis mzisa
winamorbedis mbadisa mis naTlisa,
erTebr aRmyvani zesTa brwyinvaT mnaTisa
avalovisa zenaT mxedi sam-mzisa“.
aq moxseniebuli avalovi aris giorgi meiTris ioanes Ze, mefis giorgis
despani ruseTSi.
(9)
uZveless aweria: „q. Semiwiravs jvari ese gabriel winamZRvars daviT
garesjis udabno naTlis mcemlisTvin, vinc miemTxKvneT, SendobiT momixseneT,
q˜ks ukd“. (=1736 w).
(10)
erTzed aweria: „q. wmindisa naTlis mcemlis monastrisa, mravalmTisa
garesjisa Semwirveli feSxumisa amis mefis sZali qeTevan, qiziyis mouravis (papuas) asuli, da meuRle misi mefis iraklis Ze giorgi da Zeni Cvenni da asulni
Cvenni. wmindano mamano, Sendobasa hyofdeT Cven uRirsTaTvis xristes (sic) siyvarulisaTvis. welsa CRpb“.
(11)
macxovris xats aweria iambiko:
„q. vazad saRmrTosa vaelmonis venaxsa,
rwyuli sibrZniTa mamyof-namyof saRmrTosa,
srul WeSmariti rto furclovan samyoTa
aRsvliT zenadmi movimk erTeb nayofTa,
naTelT manaTlo, mfarevd mrCobl kec samyoTa“.
345
RmrTis mSoblis xatzed:
„q. winaT uwyebul Svid-naTlovan naTelsa,
zesT brwyinvalisa, saydrad yovelTa RuTisa,
qvenaT-zenaYT yovelTa dedoflisa,
wyevis daxsniTa mfenraT daxsnisa mzisa
umrumoT brwyinviT anaTl Cemsaca sulsa...“
(12)
kandelzed aweria: N10. „q. Cven yovlad uRirsman saqarTvelos mefis Zem
giorgim Semogwire mcire ese Sesawiravi kandeli vercxlisa Sen sasosa da meoxsa
Cvensa naTlis mcemlis monastersa mravalmTisasa, raTa mfarvel meqmna mrCoblsa cxovrebasa Sina meuRliT CemiT, ZeebiTa da asulebiT. welsa CRpb, misxali o.
winamZRurobasa efTKmisasa“.
sirCazed: „q. Semogwire saqarTvelos mefis sZalman muxranbatonis asulman qeTevan knini ese Sesawiravi naTlis mcemlis monastersa RuTis mSoblis
micvalebis eklesiasa, Sen sasosa Cemsa RuTisa dedasa. febervals kH, CRpH, ostati nikolooz“.
Careqazed: „q. Careqa ese sazedaSe monastersa naTlismcemlisasa Seewira.
Semomwirveli momixsene ufalo macxovaro! uRirsi efTvimi winamZRvari vakeTebineb. misxali oH, qristes aqeT CRoH, aprilis k“.
Careqazed: „arximandriti domenti, misxali rmb“.
Careqazed: „q. Semogwire vercxlis zedaSis Careqa wmidis naTlismcemlis
monastersa me SinjikaanT basilas asulman barbare. Cymi welsa, sulisa saoxad“.
azarfeSazed: „abel ColoyaSvilisa, naTlismcemlis monastersa. Cykd
welsa“.
Taszed: „mefe ereklesia“.
Taszed: „q. batonisSvilis makrinasia, misxali ld“.
Taszed: „mefis Zis giorgisa var misxali kT“.
Taszed: „Tamar batonisSvilis gamdeli SaRbaTam Seswira udabnos“.
Taszed: „SemogwireT wm. naTlismcemels RuTisaTKs SekrebulTa krebaTa
me giorgi avaliSvilma saoxad sulTa CemTa da gansaZliereblad meuRleTa, ZeTa
da asulTa CemTa. misxali Yd“.
Taszed: „q. udabnosa ioane naTlismcemlisasa Semogwire Tasi ese aRsazrdelad Zisa Cemisa svimonisa monaman Senman bero pavliaSvilman. CRpH, misxali
kd“.
Taszed: „q. me ziraq berma Semogwire naTlismcemlis monastersa“.
Taszed: „q. ese Tasi sosias niSnisa var. misxali lH“.
Taszed: „CitrekaSvilma nacvalma lazarem Semogwire Cemis meuRlis mariamis sulis saoxad, Sen naTlismcemlis monastersa, misxali lg“.
346
Taszed: „martyofeli bananaSvili abram“.
(13)
„q. Cven mefeTa Saravandedman da maRalTa PelmwifeTa tomman da samociqulosa ekklesiasa zedan mjdomareman yovlisa saqarTvelosa makurTxevelman kaTalikoz-patriarqman Zeman mefis iesesaman antonim giZRven da mogaxseneT
Sen yovelTa naSobTa umetessa, didebulsa da yovlad qebulsa naTlismcemlis
monastersa, Cvenis Relva-gvemulebisa navTsayudelsa, raTa meox meyo aqaca da
saukunesa. aramed ZRvnis imrTmevle ese sulTa ganmanaTlebeli patiosani RuTismetyveleba damaskelisa yovliTurT sruli da unaklulo. qristes aqaT CRmv
(=1746 w.) kaTolikozi anton“ (xveuliT).
(14)
am senakSi, CrdiloeTis mxares marmarilozed aweria iambiko:
„welsa Cyia (=1811) febervals kb.
dResa welni oTxaTni davyuHn aqa me SromiT,
monozoneba miviRe ra mRudelobiT,
buniaTovman rafailad wodebiT,
ese senakni vkuHTen, ganvkazmen yovliT,
Semdgom mxilvelno momixseneT me locviT.
qks uJT“.
ama rafiel mR. monazonma uanderZa ese gamarTuli senaki Tavis aRzrdils mR. monazons gerasimes, romelmac am monasterSi gaatara 55 weliwadi da
miicvala 3 marts 1871 wels.
damowmebuli wyaroebi da literatura
bulia, istoriul pirTa gamosaxulebebi `naTlismcemlis~ monastris
sakrebulo taZarSi – bulia m., istoriul pirTa gamosaxulebebi `naTlismcemlis~ monastris sakrebulo taZarSi, ss, 7-8 (2005), gv. 168-210.
bulia, TumaniSvili, daviT garejis monastrebi. naTlismcemeli, berTubani – bulia m., TumaniSvili d., daviT garejis monastrebi. naTlismcemeli, berTubani, Tbilisi, 2010.
karbelaSvili, saistorio da sabibliografio minawerebi – karbelaSvili p., saistorio da sabibliografio minawerebi daviT garesjis udabnos tyavzed naweris xel-nawerebisa, `iveria~, 1889, №26, gv. 2-3; №28,
gv. 3; №30, gv. 3; №32, gv. 2-3.
karbelaSvili, macxovris taZris winamZRvari polievqtos karbelaSvili
– karbelaSvili a., macxovris taZris winamZRvari polievqtos karbelaSvili, `qvakuTxedi~, 2009, N1 (31), gv. 26-27.
347
lominaZe, qarTuli feodaluri urTierTobis istoriidan – lominaZe
b., qarTuli feodaluri urTierTobis istoriidan, senioriebi, I, Tbilisi, 1966.
sxirtlaZe, samefo ktitoruli portreti garejis naTlismcemlis monasterSi – sxirtlaZe z., samefo ktitoruli portreti garejis naTlismcemlis monasterSi, sx, 1983, N11, gv. 96-110.
sxirtlaZe, kvlav naTlismcemlis saktitoro gamosaxulebebis Sesaxeb
– sxirtlaZe z., kvlav naTlismcemlis saktitoro gamosaxulebebis
Sesaxeb, sx, 1987, N3, gv. 108-113.
togoniZe, Zmebi karbelaSvilebi – togoniZe l., Zmebi karbelaSvilebi,
Tbilisi, 2012.
togoniZe, maCuriSvili, dekanozi polievqto karbelaSvili – togoniZe
l., maCuriSvili g., dekanozi polievqto karbelaSvili: 1855-1936, `sapatriarqos uwyebani~, 2008, N22, gv. 17-18.
qarTul xelnawerTa aRweriloba, A koleqcia, t. I1 – qarTul xelnawerTa aRweriloba, A koleqcia, t. I1 Seadgines da dasabeWdad moamzades T.
bregaZem, m. qavTariam da l. quTaTelaZem, el. metrevelis redaqciiT,
Tbilisi, 1973.
qarTuli warwerebis korpusi, lapidaruli warwerebi, I – qarTuli
warwerebis korpusi, lapidaruli warwerebi, I, aRmosavleT da samxreT
saqarTvelo (V-X ss.), Seadgina da gamosacemad moamzada n. SoSiaSvilma,
Tbilisi, 1980.
cxviloeli, daviT garesjis udabnoSi – cxviloeli [karbelaSvili p.],
daviT garesjis udabnoSi, `iveria~, 1895, №116, gv. 3; №117, gv. 2-3;
№122, gv. 3; №179, gv. 1-2.
cxviloeli, daviT garesjis udabnos gujrebi – cxviloeli [karbelaSvili p.], daviT garesjis udabnos gujrebi, `iveria~, 1893, №72, gv. 2-3;
№78, gv. 2; №87, gv. 3; №88, gv. 3-4, №89, gv. 3-4; №90, gv. 2-3; №91, gv.
3; №93, gv. 2-3; №95, gv. 3; №97, gv. 2; №130, gv. 3; №135, gv. 3; №136, gv.
2; №140, gv. 2-3.
Eastmond, Royal Imagery in Medieval Georgia – Eastmond A., Royal Imagery in
Medieval Georgia, University Park, PA., 1998.
Skhirtladze, Les portraits de l’église principale du monastère Natlismtsemeli a
Garedja – Skhirtladze Z., Les portraits de l’église principale du monastère Natlismtsemeli a Garedja, Zograf, 23, 1993-1994.
348
Алибегашвили, Светский портрет в грузинской средневековой монументальной живописи – Алибегашвили Г., Светский портрет в грузинской средневековой монуметнальной живописи, Тбилиси, 1979.
Вольская, Росписи Пещерных монастырей Давид-Гареджи – Вольская А.,
Росписи Пещерных монастырей Давид-Гареджи, krebulSi: gareji [kaxeTis
arqeologiuri eqspediciis Sromebi: 8], Tbilisi, 1988.
Чубинашвили, Пещерные монастыри Давид Гареджи – Чубинашвили Г., Пещерные монастыри Давид Гареджи, Тбилиси, 1948.
Чубинашвили, Хандиси – Чубинашвили Н., Хандиси. Проблема рельефа на примере одной группы стел последней четверти V в., VI и первой половины VII в.,
Тбилиси, 1976.
Zaza Skhirtladze, Julia Benidze
Unknown Materials
on the Gareja Monastery of St. John the Baptist
and its Antiquities in the Personal Archive
of Polievktos Karbelashvili
Summary
Materials on the Gareja Desert monastic association and its antiquities collected during
the years by archpriest Polievktos Karbelashvili (1855-1936), were often published in
Georgian periodicals at the turn of the nineteenth and twentieth centuries. In addition,
unpublished materials of the learned ecclesiastic can be found in his personal archive
which is kept in the National Archives of Georgia (Fund N1461). These materials are
preserved in two files. These are:
File N48 includes excerpts from inscriptions (including epitaphs), descriptions
and sketches of wall paintings, as well as excerpts from old documents concerning the
monastic life in the Gareja desert. Most of this materials are not dated, although the
grouping of materials of the same period is still possible.
File N59 is dedicated entirely to the Gareja monastic association. The author
describes in details his journey with the pilgrims from Martq’op’i to the Gareja desert,
namely the monastery of St. John the Baptist. During this journey he has described the
349
churches and the murals of the monastery, recorded part of lapidary and fresco inscriptions, antiquities currently preserved there by that time and the inscriptions on them. A
list of Abbots of the monastery of St. John the Baptist from 1639 to 1840 is attached to
the records.
In the file N48 the date of the journey – 23-24 June, 1914 – is indicated.
While studying archival materials, it becomes evident that during the trip to the
Gareja desert Archpriest Polievktos had a small personal notebook with him, which is
presereved in the file N48. Later, while the materials were being prepared for publication, the field-records were edited and rewritten on separate sheets of paper, which are
included in file N59. In this regard it is worth mentioning that in addition, the edited
text is entitled: “In the Gareja Desert”.
Description of the journey from Martq’op’i to the Gareja desert, to the monastery of St. John the Baptist is not inferior in importance to the essay, which describes
a trip to the Gareja in 1895 and a service performed there, as well as a feast dedicated
to the Saint (Published in the newspaper “Iveria” in 1895, NN 116, 117, 122, 179). In
addition to previous essay, the one describing the monastery of St. John the Baptist is
more complete due to fact that it contains records on the local antiquities: churches and
cells, paintings, church objects and their inscriptions.
The essay vividly and emotionally conveys the march of the group to one of the
oldest and largest spiritual centre of the Gareja monastic association; Local toponyms
(some of which are now lost) are included in the description of the trip, along with the
artistic and emotionally charged descriptions of nature. Polievktos Karbelashvili discusses the past events related to certain places. Records of the local antiquities include
inscription on the doors of the monastic gate, references to the chamber of the abbot
and its builders – Ioane the Metropolitan of Bodbe and Archimandrite Ioane, the abbot of the Lavra of St. David. The attention of the author was attracted by the defense
tower, the stone pillar at the entrance of the main church with the relief image of the
miracle of St. Eustathios Placidas. Particularly noteworthy are the brief references to
the main church of the monastery and the fragments left from its wall paintings – in the
wide donor row of the images of royal representatives of Georgian kingdom which are
presented on the north and west walls of the church David IV the Builder (1089-1125),
Demetre I (1125-1156), George III (1156-1184), and Queen Tamar (1184-1210) are
named.
In the present publication the text is published from the file N59, which was
prepared by Archpriest Polievktos Karbelashvili for the publication. In the end it is
followed by short records on the trip to the Gareja desert from the file N48, which also
remained unpublished until today and was not included in the text prepared for publication.
350
List of Illustrations
1. Fieldwork notebook of Archpriest Polievktos Karbelashvili. Description of the
Gareja Desert Monasteries and their Antiquities (National Archives of Georgia,
fonds 1461, file №48).
2. Archpriest Polievktos Karbelashvili’s Account of the trip to the Gareja desert (National Archives of Georgia, fonds 1461, file №59).
3. Monastery of St. John the Baptist, General View from South-East, Photo by Th.
Kühne, 1913.
4. Bell Tower of the Monastery of St. John the Baptist. Photo By D. Ermakov, 1880s.
5. Monastery of St. John the Baptist. Central part of the Inner Yard. Photo By Th. Kühne, 1913.
6. Monastery of St. John the Baptist. Central part of the inner Yard. Photo By Th. Kühne, 1913. Detail.
7. Monastery of St. John the Baptist. Stone Pillar with the Image of the Miracle of St.
Eustathios Placidas, Photo by Th. Kühne, 1913.
351
gaxseneba _ MEMORY
naTela vaCnaZe
dro da adamianebi
vuZRvni qalbaton
mariam lorTqifaniZis
naTel xsovnas
prologi
mogoneba erTi Cveulebrivi qarTuli sityvaa, TiTqos martivi, yvelasTvis gasagebi, sinamdvileSi ki mravlismetyveli, sulac mravlismomcveli, romelsac Tavisi kuTvnili adgili uWiravs literaturaTmcodneobaSi. erTi misi niSan-Tviseba gaxlavT didad sainteresod moTxroba
adamianze an adamianTa erTobaze, movlenebze, aTasgvar koliziebze,
magram es SeuZliaT mxolod uaRresad did mwerlebs. erTi ki namdvilad vici – simarTle da mxolod simarTle moeTxoveba genialur
mweralsac, miT ufro mas, da Cveulebriv mokvdavsac. istorikosis
dawerili erT wess unda efuZnebodes: zust aRweras movlenis, movlenaTa mTeli speqtris, sazogadoebis an calkeuli individis. faqtebis
mimarT istorikosis damokidebuleba maTi aRwerisas, kidev erTi sayovelTaod miRebuli wesiT, usaTuod iCens Tavs da misi Sejereba imave
epoqis an igive sazogadoebis, anda, ufro xSirad, individis Sesaxeb
saSualebaa warmovisaxoT realobasTan miaxloebuli suraTi.
mogonebis werisas xSirad Cndeba Tavad damweri, ivane javaxiSvilis gamonaTqvami rom vixmaroT, Tanamedrove `piri utyuveli,~
`TviT-mxilveli~, `Tanadamxudari~ da Tanamonawilec ki mogonebaSi aRwerili faqtebisa. amiT vimarTleb Tavs mkiTxvelis winaSe, Tumc isic
kargad vici, rom Tavis marTleba didad sanaqebo saqme araa. amis gamo
bodiSs vuxdi mkiTxvels.
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netavi vin Tqva, rom mogonebis dawera advili saqmea?! ramdenjerac
kalams aiReb, imdenjer eflobi warsulSi, fiqrob, fiqrob da ekiTxebi
sakuTar Tavs: `rogor Seqmna gangebam amdennairi adamiani?!~ kinokadrebiviT gairbens warsulSi Sens garSemomyofTa saxeebi, TiToeulisTvis
damaxasiaTebeli sakuTari TvisebebiT: metyvelebis maneriT, intonaciiT, JestebiT da, rac mTavaria, xasiaTis TvisebebiT, romelTagan gamovarCev, Cemi azriT, yvelaze mTavars – umadurobas. bednieria Tavad is
adamiani, romelsac axsovs sikeTe, misTvis gaRebuli, miT ufro maswavleblisgan. am mxriv namdvilad bednieri adamiani gaxldaT qalbatoni
marika, igi pirdapir aTayvanebda Tavis maswavlebels, romelmac aspirantad aiyvana da didi cxovrebis gza gauxsna represirebuli ojaxisSvils. es gaxldaT batoni simon janaSia, romlis suraTi im wuTidanve
kedlidan dascqeroda madlierebiT aRsavse mowafes, ra wuTSic SemobrZanda universitetSi TanamSromlad, ukve meored, didi intervalis
Semdgom, axla ukve saqarTvelos istoriiis kaTedris gamgis rangSi.
umtkivneulod arc am ambavs Cauvlia: zogni Zalisxmevas ar iSurebdnen, rom kaTedris gamgis Tanamdebobaze daeyoliebinaT Cveni Taobis
maswavleblebi, ukve asakSi myofni, damsaxurebuli profesorebi, batonebi konstantine grigolia da abel kikviZe, magram maT ar isurves...
q-ni marikas mowinaaRmdegeebs ra gegmebi hqondaT, kaTedris danarCenma
wevrebma ar vicodiT, magram raRac gegma usaTuod rom iarsebebda, es
yvelam vicodiT...
adamianur TvisebaTagan kidev gamovarCevdi udides siyvaruls
skolis megobrebis mimarT, erTgulebas da, amasTanave, pativiscemas. miuxedavad didi Sromisa da jafisa, arasdros akldeboda maT Sekrebebs,
piriqiT, iqac, rogorc yvelgan, pirveli iyo da, rac mTavaria, arasdros wamocdeboda sityva `dakavebuli var~. isinic ufrTxildebodnen,
darekvas sjerdebodnen da mxolod erT SekiTxvas usvamdnen: `marika,
rogor xar?~
Cemi TvaliT danaxuli q-ni marika ar gaxldaT ampartavani, adamianebs yovelTvis pativiscemiT esaubreboda, masTan momsvlelebsa da
mosaubreebs ki ra gamolevda?! saubari yovelTvis saqmiani iyo: adamianebs ainteresebdaT misi azri saqarTvelos warsulze da, gansakuTrebiT, awmyoze. didad TavSekavebuli gaxldaT, auRelvebeli, magram
aseTad eCveneboda mxolod maT, vinc kargad ar icnobda. sinamdvileSi
yvelaferi gulTan mihqonda, metadre is, rac mis qveyanas da qarTul
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mecnierebas exeboda... did simkacres iCenda maT mimarT, vinc saqarTvelos istoriis gayalbebas Seecdeboda; gansakuTrebiT qveynis gareT,
saerTaSoriso mniSvnelobis Tavyrilobebze iyo Seupovari, mebrZoli,
marad guSagiviT SemarTuli... bevrs eSinoda misi gamoCenis, radgan
icodnen, rom mas sityvas aucileblad miscemda sabWoTa delegaciis xelmZRvaneli, akademikosi zinaida vladimirovna udalcova, romelic kavkasiis qveynebis istoriis sakiTxebSi qalbatoni marikas imedad
gaxldaT. erTi ki iyo, pirad saubrebSi ucxoelebi, didad moxiblulni
misi farTo ganaTlebiTa da sakiTxis Sesaxeb wyaroTa monacemebis ganzogadoebis iSviaTi unariT, rasac gulwrfelad aRniSnavdnen kidec,
pativiscemas gamoxatavdnen, magram Tvalsazrisebs mainc ar icvlidnen... metad mZime gaxldaT qalbatoni marikas mdgomareoba, rodesac
romelime sabWoTa mecnieri saqarTvelos istorias mrude sarkeSi warmoadgenda, radgan sabWoTa delegaciis wevrebs Soris kamaTi ikrZaleboda: isini erT qveyanas warmoadgendnen, `erT ers~ da erT dauwerel
kanons eqvemdebarebodnen. pikantur winadadebas mogaxsenebT, oRond
ar vici vis ekuTvnis; saqveynod cnobil amerikel mecnierze, erovnebiT
somexze, baton kiril Tumanovze iTqva: Tumanovi berad imitom aRikveca, rom surs sibereSi moinanios codvebi, romlebic qarTvelebis mimarT Caudeniao. Tu es simarTlea, vfiqrob, misi locva qarTvelTagan,
pirvel rigSi, q-n marikas ekuTvnis...
q-ni marika suliT Zlieri pirovneba gaxldaT, imdenad Zlieri,
rom Tu TviTon ar getyoda, ra xdeboda mis Tavs, Sen verasgziT amoicnobdi. ramdenime aseTi dRis mowmec var da monawilec. erTi maTgani
is dRe iyo, rodesac moskovSi yofnisas damireka da Sexvedra SemomTavaza. saRamoxani iyo. xelSi raRac qaRaldi eWira. `netav, sul ar
moecaT~, miTxra aRelvebulma. teqsti iuwyeboda, rom mama – daviT
grigolis Ze lorTqifaniZe – reabilitirebulia... ramdeni udanaSaulo adamiani daixvrita, vin moTvlis?! marto im rigSi, sadac qalbatoni marika im dRiT dilidan saRamomde idga, ramdeni adamiani iyo, vinmem
daTvala?! magram yvelaze didi ubedureba, romelic Tavs daatyda,
mainc Tvrameti wlis sruliad udanaSaulo SviliSvilis – daTo oTxmezuris mkvleloba gaxldaT... Svils deda – manana maisuraZe – gayva... am yvelafers unda gadatana Tu ara?! bedad dahyolia qalbaton
marikas ojaxis udanaSaulo wevrTa sicocxlis xelyofa. mavani ityvis:
`dro iyo aseTi!~ magram es ori movlena naxevar saukuneze, Tu metiT
ara, daSorebulia erTmaneTs... qalbaton marikaSi am SemTxvevaSic gon-
354
ma ajoba emocias... gadaavleT Tvali meoce da ocdameerTe saukuneebis
istorias.(1)
qalbaton marikaSi gonma emocias ajoba im wyeul 1951 welsac, rodesac biZamisis Svilebs – TinaTin da vaxtang miqelaZeebs,
romelTac mama daxvretili hyavdaT, xolo deda Soreul Sua aziaSi
gadasaxlebuli, navTluRis sadguridan moxuci ZiZis imedad dedis
gzaze ayenebdnen, oRond xom ar ggoniaT, rom dedasTan axlos? ara,
Zalian Sors Caasaxles, rom ar exilaT erTmaneTi! ilia WavWavaZis saxelobis Tbilisis qalTa 23-e saSualo skolis mecxre pirvel klass im
dRiT sakontrolo hqonda maTematikaSi. Tina, romelic niWiT aRsavse
adamiani iyo, araCveulebrivad swavlobda, amitomac evedreboda RamiT
SemoWril `stumrebs~, neba daerToT daewera sakontrolo, Semdgom aucileblad marto mividoda navTluRSi da SeuerTdeboda Tavisianebs...
sabralo gogona... es istoria piradad Cemi uaxloesi adamianis, swored
Tina miqelaZisgan momismenia, qalbaton marikas – Cemze bevrad, bevrad
adre... kvlav ityvis mavani: `ki, batono, aseTi dro iyo~-o, diax, iyo,
magram amden xans rogor iyo?! mxolod saqarTveloSi ratom ganxorcielda 1951 wlis operacia?! gana sxva sabWoTa respublikaSi ar cxovrobdnen adamianebi, romelTa ojaxis erTi wevri an erTi uaxloesi
naTesavi mainc ar yofiliyo gadaxvewili ucxoeTSi?! ratom Catarda
aseTi operacia mxolod da mxolod aq, saqarTveloSi, imis nacvlad,
rom arsad Catarebuliyo?! anda ra dauSaves sabWoTa saxelmwifos
im germanelma qalbatonebma, romlebic qarTvel mamakacebze iyvnen
gaTxovilni, maT gvarebs atarebdnen, Cveni qveynis bavSvebs aswavlidnen
germanul enas, literaturas, kulturas da, Sua aziaSi gadasaxlebulni, kvlav saqarTveloSi brundebodnen Tavisi missiis aRsasruleblad,
dasjilni ki mxolod imitom iyvnen, rom RmerTma germanelebad gaaCina.
magaliTad f r a u l i z a o r a g v e l i Z i s dasaxeleba kmara...
qalbatoni marika didi taqtiTa da diplomatiuri niWiT dajildoebuli adamiani gaxldaT, magram am Tvisebas mxolod didi mniSvnelobis mqone sakiTxebis gadaWrisas da martooden qveynis sakeTildReod
iyenebda. ise ucbad gailia Cveni TanamSromlobis ocdaToTxmeti weli,
keTilganwyobili urTierTobis, rom ar vTqva megobrobis xana, rom
verc ki gavige, magram amgvari urTierToba 2006 wlis `reformis~ Semdegac gagrZelda, im avbediT 2018 wlis 8 ianvramde, rasac mowmobs q-n
marikas survili, vyofiliyavi misi nawerebis krebulebis Semdgeneli da
redaqtori. es Txovna Sevusrule: jer kidev mis sicocxleSi gamovida
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qalbaton marikas `rCeuli nawerebis~ wigni I, avtoris winasityvaobiT,
redaqtoris svetiT, x e l a x a l i s a m e c n i e r o k o r e q t u r i T a d a S e s w o r e b u l i a p a r a t i T .(2) amave wesiT gakeTda momdevno wigni II.(3)
... dadga gasuli saukunis 80-iani wlebis meore naxevari. iatakqveSeTidan saaSkaraoze gamovida erovnuli moZraoba. sazogadoebis erTi
nawili iTxovda qalbaton marikas CarTvas masSi, radgan, maTi azriT, ar
iyo sakmarisi is, rasac qalbatoni marika TavauRebeli SromiT aRwevda.
isini misgan moiTxovdnen gansakuTrebul mxardaWeras, sxva aseTi SemTxveva me ar vici. magondeba erTi dila, rodesac igi universitetis pirveli korpusisken moemarTeboda da miwisqveSa gadasasvlelSi apirebda
Casvlas, rogor Semoertynen gars aRelvebuli qalebi, da rom bedad ar
gamoCeniliyo gogi demetraZe, qalbaton marikas didi pativismcemeli,
ar gaerRvia wre da ar `exsna~ igi, es arasasiamovno scena, vin icis, ramden xans gastanda... mitingze igi arasdros yofila, namdvilad arasdros, Tvlida, rom rogorc cxovrobda, ise unda ecxovra, mxolod ise.
sapirispiro mxare ki Tvlida, rom axla qveyana sxva gamowvevebis winaSea,
amitomac man cxovrebis wesi unda Secvalos da dadges iq, sadac ramdenime aseulaTasobiT moqalaqe dgas da amiT uCvenos xelisuflebas,
rom maT mimarT, vinc quCaSia, igi solidarulia. aris kidev erTi garemoeba: SesaZloa Tavad Tvlida, rom ar iyo tribuni? ar vici, amitom
verafers getyviT. arc batoni Tamaz gamyreliZe eswreboda mitingebs,
magram rogor gamovida sabWoTa kavSiris umaRlesi sabWos deputatTa
yrilobaze?! rogori sityva Tqva?! rogor Seafasa 1989 wlis 9 aprils
TbilisSi datrialebuli tragedia mTeli msoflios gasagonad?! misma
sityvam elviseburad ifeTqa da mswrafl moefina civilizebul samyaros. erTxel, me var mowme, universitetis baRSi, ezoSi, qalebi idgnen da leqciebis dasrulebas elodnen. maT Soris Zalian bevri Cemi
nacnobi iyo, ori – uaxloesi megobari, erTi – literatori, meore –
musikosi, romelTac miTxres, rom batoni Tamazis naxva surT da elian
mis gamosvlas universitetis pirveli korpusidan... magram unda iTqvas, rom es sul sxva Sexvedra iyo saubris toniT, leqsikiT, JestebiT,
da rac mTavaria, arsiT. Txoulobdnen batoni Tamazis mxardaWeras im
saqmeSi, romlis gansaxorcieleblad saxelmwifoTa manqanebi ukve amoqmedebuli iyo ... batoni Tamazi kategoriulad ver daiTanxmes... sul
sxva wesiT cxovrobda batoni oTar jafariZe, gamoCenili arqeologi
da araCveulebrivi adamiani, qalbatoni marikas ganuyreli megobari da
356
uerTgulesi, magram masTan mokamaTec. mxolod erT SemTxvevas gavixseneb. qalbatonი marika xSirad saubars iwyebda erTi, mis mier sagangebod mofiqrebuli da warmoTqmuli fraziT: `erTma didma kacma miTxra,
rom...~ da miayolebda Tavissave saTqmels. me piradad, albaT sxvebsac,
mafrTxilebda, enisTvis kbili daმeWira, magram baton oTarTan saubrisas namdvilad erTi didi Tanamdebobis mqone kacis sityvebi gaaxmovana: istoriis fakultetis profesor-maswavleblebi komunisturi
partiis wevrebi unda iyvneno. es, pirvel rigSi, qalbatoni marikasa da
batoni oTaris misamarTiT iyo naTqvami. qalbatoni marika arwmunebda
baton oTars, rom es misTvis aucilebeli iyo, magram ver daiTanxma.
rogorc Semdeg gairkva, saqarTvelos mecnierebaTa akademia morigi
arCevnebisTvis emzadeboda. qalbatonma marikam am arCevnebSi gaimarjva da akademiis sasaxelod, SesaZlebelia mTavrobisac, ar vici, unda
iTqvas, rom upartio batoni oTari umtkivneulod gavida. an netavi,
vis moubrundeboda xeli, rom oTar jafariZisTvis xma ar mieca?! im
dRes ki iseTi kamaTi hqondaT, megona aRarasdros gascemdnen xmas erTmaneTs, magram, nuras ukacravad, batonma oTarma Zveleburad mimarTa
megobars: `marik, marik, aba, xvalamde~...
qalbatoni marikasTvis yvela kabinetis kari Ria iyo, TviTon ki
ar midioda, mas urekavdnen da sTxovdnen mibrZanebuliyo. erTi sapirispiro SemTxveva kargad maxsovs. is me mexeboda: ar miSvebdnen arc
erT qveyanaSi, demokratiulSic ki, meoTxedi saukune. qalbatoni marika
wavida saqmis mosagvareblad saqarTvelos profesiuli kavSirebis TavmjdomaresTan, romelTanac Zalze kargi, SeiZleba iTqvas, megobruli
urTierToba hqonda. es gaxldaT zinaida kvaWaZe. am saqmidan araferi
ki ar gamovida, magram xom wavida?! me vfiqrob, rom zog sakiTxSi ise
Rrmad ar iyo Caxeduli, rogorc mas egona da bevri ram, rogorc axla
didad miRebuli gamoTqmaa, feikad miaCnda...
... erTxelac gangaSi atyda – istoriis fakultetze uSiSroebis samsaxuri sakurso namuSevrebs amowmebso. rogorc Semdeg gairkva,
erTi studentis naweri ainteresebdaT. es iyo Tamar CxeiZe. Tema Cemi
xelmZRvanelobiT iyo Sesrulebuli, amdenad, studentTan erTad, da
SeiZleba ufro metadac, pasuxs xelmZRvaneli agebda. im dRiT me universitetis maRliv korpusSi mqonda leqciebi, romelTa mitoveba komunikaciis arsebobis pirobebSic ki dauSvebeli iyo, vinmes gamogzavnas
azri ar hqonda, radgan dro ileoda. amitom qalbatonma marikam Cems
Tanakurselsa da megobars mito leTodians daavala naweri moeZebna
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im auarebel nawers Soris, kaTedraze xuTi weli rom inaxeboda da
waekiTxa. im foriaqSi vis daebada aseTi azri, ar vici, vici mxolod
erTi – Tormetfurcliani rveulidan pirveli ramdenime gverdi ostaturad iyo amoxeuli Sesabamis bolo gverdebTan erTad... am SemTxvevamac Caiara... es jgufi, saqarTvelos istoriis jgufad wodebuli,
Zalian niWieri da patriotulad ganwyobili studentebisgan Sedgeboda. me maT kuratorad damniSnes, rac imas niSnavda, rom pasuxs vagebdi maT qmedebebze universitetSic da mis farglebs gareTac da, rac
mTavaria, arasaleqcio saaTebSic. me maTTan speckurss vatarebdi
cxris naxevarze. erT dResac Sevdivar, arc erTi studenti auditoriaSi ar aris, magram Cans, rom viRac aq namyofi ukve iyo... sanam me
davikave Cemi adgili, studentebic Semomyvnen. pirvel merxze, orive
mwkrivSi fotoqaRaldebi elaga. mivxvdi, rac iyo, magram ra ewera, ar
vicodi. misalmebis Semdeg vTxove, zedmeti Tu ram ewyo – zogs palto
ar Caebarebina, zogs qurTuki – veubnebi: `mgoni, ver moaswariT garderobSi Cabareba, amitom me yovelTvis odnav adre movdivar. Tu SeiZleba aalageT yvelaferi da daviwyoT~, vambob xmamaRla, radgan vici, rom
auditoriebSi, zogSi mainc, aparaturaa CamontaJebuli, me ki vfiqrob,
rom am naTqvamiT yoveli SemTxvevisTvis mafrTxilebdnen... davamTavre
leqcia, Camovdivar, mivemarTebi kaTedrisken da vgrZnob, rom raRac
xdeba. Turme erT-erT leqtors, visac leqcia hqonda imave kursis sxva
jgufTan, analogiuri fotoqaRaldebi, arc meti arc naklebi, pirdapir pirvel ganyofilebaSi Cautania... gavida ramdenime dRe, meubnebian,
qalbatoni marika geZebTo. Turme universitetSi daurekavs a. puSkinis
saxelobis pedagogiuri institutis reqtors, naTela vasaZes, studenti lamzira totoCava xval diliT CemTan mobrZandeso. reqtoratidan
darekes istoriis fakultetis dekanTan, man daureka kaTedris gamges,
anu qalbaton marikas, romelmac brZana administraciis saerTo azri –
kuratori gayveso. `Tu sakiTxi seriozulia, gayves fakultetis dekani
an erT-erTi moadgile~, vambob yvelas gasagonad. am saqmidan araferi
gamovida... araCveulebrivi adamiani iyo lamzira totoCava – wynari,
mSvidi, dinji, swavlas mowyurebuli studenti, Camosuli surebidan,
cis kidurze ganfenili ulamazesi soflidan, rogorc erTma gurulma
amiwera, me ki arasdros menaxa, arc maSin da arc dRes. SevediT, vRelav,
magram ar vimCnev. gamogitydebiT, aseTi ganrisxebuli qali ar minaxavs
mTeli Cemi cxovrebis manZilze. axlac maxsovs misi Tvalebi. `iciT Tu
ara Tqven, rom am studentma dayara proklamaciebi Cvens (Tu Cems) ins-
358
titutSi?~ – mekiTxeba reqtori. `pirvelad mesmis, lamzira amas ar
Caidenda, raRac mcdari informacia mogawodes mis Sesaxeb~, vpasuxob.
reqtorma gamoiZaxa institutis partiuli komitetis mdivani, Cemze
ukan rom swavlobda erTi an ori klasiT, saxelovani ojaxidan (gamoCenili mwerlis), magram Tavi ise eWira, TiTqos, pirvelad mxedavs. Cemi
skolis arc erTi mowafis Sesaxeb araferi amdagvari ar msmenia. es iyo
Zalze cnobili da gansakuTrebuli, ilia WavWavaZis saxelobis Tbilisis qalTa yofili 23-e saSualo skola Tavisi brwyinvale maswavlebelTa korpusiT... is dRe iyo da is dRe, Cems Tanaskolels arasdros
mivsalmebivar... Tavad incidentma ki Caiara, raSic, vfiqrob, qalbatoni marikas xeli eria, Tumc TviTon araferi uTqvams. qalbatoni marika
rom Zalian karg urTierTobaSi iyo gamoCenil moRvawe qalebTan, maT
Soris naTela vasaZesTan, me vicodi, radgan moskovSi erT-erTi Camosvlisas, sadac me kvalifikaciis amaRlebis kursebze vimyofebodi da
paralelurad sadoqtoro disertaciaze profesor aron iakovleviC
gureviCis xelmZRvanelobiT msoflio istoriis institutSi vmuSaobdi,
qalbatonma marikam miTxra, rom sastumros nomerSi naTela vasaZesTan
erTad cxovrobda. maSin ganmimtkicda azri, rom qalbatonma marikam
studenti universitetidan mglis bileTiT garicxvas, me ki umaRles
skolaSi swavlebis akrZalvas da axalgazrdobasTan kontaqtis samudamo gawyvetas gadamarCina.(4)
qalbatoni marika rom sanimuSo megobari iyo, amas mowmobs misi
Taobis, gansakuTrebiT skolis, universitetis da istoriis institutis
Sua saukuneebis saqarTvelos istoriis ganyofilebis adamianTa mogonebebi an zepiri monaTxrobebi masze. erTi aseTi SemTxveva maxsendeba:
saqarTvelos pirvelma prezidentma mas ivane javaxiSvilis saxelobis
universitetis reqtoroba SesTavaza, magram qalbatonma marikam uari
ganacxada da am Tanamdebobaze, Tvalis dauxamxameblad, baton oTar
jafariZis kandidatura wamoayena. misi uaris mizezi ar vici, magram
vfiqrob, rom es uari erT garemoebas SeiZleboda gamoewvia, iseve, rogorc baton Tamaz gamyreliZis uari, anda baton oTaris erTTviani
reqtoroba da sakuTari nebiT gadadgoma... gadadga, magram qalbatonma
marikam xom daasaxela?
sayovelTaod cnobilia, rom iyo dro, rodesac didi ivane javaxiSvilis daarsebuli universiteti ar gaxldaT mxolod umaRlesi saswavlebeli, is sxva, didi da mniSvnelovani funqciis matarebeli, ideaTa generatori, maTi cxovrebaSi aRsrulebisTvis mebrZoli Taobis
aRzrdas emsaxureboda. am mxriv gansakuTrebiT gamoirCeodnen momava-
359
li istorikosebi, filologebi, fizikosebi, miuxedavad maTi erovnuli da konfesiuri kuTvnilebisa, maTi didi nawili ideaTa brZolis
`frontis~ wina xazze iyo, bevric axladgamoCenil da legalurad moqmed erovnul moZraobas farulad gulSematkivrobda, magram qveyana yvelas erTnairad uyvarda. saerTod universitetis students anda
kursdamTavrebuls gansakuTrebuli statusi hqonda miniWebuli, rasac
sityva universiteteli gamoxatavda. universitetis istorias, yovel
SemTxvevaSi im wlebisas da im kuTxiT, romelsac me vgulisxmob, Tu
ar vcdebi, erTi mkvlevaric ki ar gamouCnda da es im dros, rodesac
amave universitetis profesori, SemdgomSi akademikosi giorgi Citaia
jer kidev gasuli saukunis 50-iani wlebis damlevs gvinergavda momaval eTnografebs seminarebze, Tavis saSinao `skolaSi~, didi gulmodginebiT Segveswavla yoveli nivTis istoria gamoCenili germaneli
mecnieris lipsis wignis mixedviT – `nivTebis warmomavloba~, romlis
rusuli Targmani Cvens studentobamde bevrad adre ukve arsebobda.
xazgasmiT unda aRvniSno, rom igive sakiTxze Zalian didxans saubrobda profesori aron iakovleviC gureviCi leqciaze ivane javaxiSvilis
saxelobis universitetSi, sadac leqciebis mTeli cikli waikiTxa Cems
auditoriaSi da Cemi sagnis nacvlad, ra Tqma unda, qalbatoni marikas TanxmobiTa da reqtorTan SeTanxmebiT. q a l b a t o n i m a r i k a
n o v a c i e b i s m o y v a r u l i c i y o . Cven kaTedraze Semodiodnen xolme gasagebad, rodis romeli leqtori Camodis da ra Temaze
igegmeba leqciaTa ciklebi. am gziT Cvenma studentebma moismines iuri
lvoviC bessmertnis, genadi grigorieviC litavrinis, iakov nikolaeviC
liubarskis leqciebi.
qalbatoni marika imden sazogadoebriv da saganmanaTleblo saqmeSi gaxldaT CarTuli, rom ucxoelTaTvis saqarTvelos istoriisa da
Semdgom saqarTvelos istoriis wyaroebis individualurad swavlebisTvis dro aRar rCeboda. ase gaiares CemTan ramdenimewliani specialuri kursebi: margit birom (ungreTi), oliver raisnerma (germania),
donald re¡fildma (gaerTianebuli samefo) da sxvebma, agreTve, zogadi kursebi fridrix Sileris saxelobis ienis universitetis ramdenime
studentma, romelTagan erTi kargad maxsovs: es gaxlavT Stefi iungerxotivari; agreTve, Cvens universitetSi Caricxulma studentTa mTelma jgufebma avRaneTidan, TurqeTidan... swored am jgufis studentebisgan Sevityve pirvelad, rogori programiT aswavlian TurqeTis
istorias am qveynis bavSvebs zogad-saganmanaTleblo skolebSi...
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universitetSi, ra Tqma unda, SeiZleboda Seqmniliyo sagangebo struqtura imgvarad, rogorc qalbatonma marikam, ra Tqma unda,
reqtorTan SeTanxmebiT da misi mxardaWeriT daafuZna. es gaxldaT
saqarTvelos soflebis istoriis Semswavleli samecniero-kvleviTi
laboratoria, romelsac saTaveSi profesori givi jamburia Cauyena;
Cven, kaTedris danarCen wevrebs, aucileblad unda gvemuSava ramdenime studentTan Tu ara, erTTan mainc. aRniSnul Tematikaze jer unda
daweriliyo sakurso namuSevari, romelsac ori weli Tu ara, erTi
mainc dasWirdeboda, gafarTovebis SemTxvevaSi ki SesaZlebeli iyo
misi sadiplomo naSromad warmodgena. es struqtura Seiqmna ukrainaSi ukve arsebulis analogiiT: profesori guram lorTqifaniZe mivlinebuli gaxldaT ukrainaSi, s a d a c u k v e g a m o c e m u l i y o fila ukrainis soflebis istoriis amsaxveli
enciklopedia ormoc tomad. warmogidgeniaT,
ra ganZia igi dRes?!
erT epizods Sevexebi kidev. qalbatoni marika mTavazobs universitetis pirvel korpusSi S e y v a n a s k v i r a d R e s , 1989 wlis 16
aprils. mas aqvs mosawvevi, mets aravis Cveni kaTedridan. arsad aris
gamokruli gancxadeba, arc aravin icis raime am dRis Sesaxeb, magram
ra Tqma unda, ician maT, vinc oficialuradaa miwveuli, maT Soris
studentebic, oRond sagangebod SerCeuli da cotani. am dRes universitetSi mobrZandnen razumovski, SevardnaZe da gumbariZe. mTeli pirveli korpusi garSemortymuli iyo policielebiT, maT ekavaT misadgomebi, baRis nawili, centraluri Sesasvlelis mimdebare teritoria.
swored am Tavyrilobaze gaisma eduard SevardnaZis cnobili sityvebi:
„...плакал я и плакал товарищ Разумовский“. sainteresoa daiZebnos am Tavyrilobis stenograma, oqmi, anda gamomsvlelTa sityvebi. aq, am dRes
qalbatoni marika SesaniSnavi sityviT gamobrZanda rusul enaze...
...mavans, albaT, hgonia, rom qalbatoni marikas mTeli cxovreba
ia-vardiT iyo mofenili, magram es ase namdvilad ar iyo. amasTan dakavSirebiT erTi ambavi maxsendeba, misive monayoli. muSaobda istoriis,
arqeologiisa da eTnografiis institutSi, daculi hqonda sakandidato disertacia (1948), agrZelebda muSaobas sadoqtoroze. aT welze meti xani gavida, naSromi Seiqmna da gadaeca recenzents, romlis
recenziis safuZvelze saqmes msvleloba unda miscemoda. qalbatonma marikam SekiTxviT mimarTa recenzents disertaciis dabrunebisa da
masze dawerili recenziis gacnobis Sesaxeb, pasuxad miiRo: `ra geCqa-
361
reba, jer xom axalgazrda xar~-o? arada, erTi weli ukve gasuli yofila dRidan naSromis gadacemisa. me ar vici, rodis Sedga maTi saubari,
arc is vici, kidev ramden xans grZeldeboda Seyovneba, vici dacvis
TariRi (1963), romelsac Tavadac asaxelebs, agreTve, vici adgili, sadac dacva Sedga, romelsac mec veswrebodi. es gaxldaT universitetis
saaqto darbazi.
es ar iyo arc pirveli da arc ukanaskneli gulistkena...
... axlovdeboda 1976, didi ivane javaxiSvilis dabadebidan 100
weli. am TariRTan dakavSirebiT mTavrobam miiRo gadawyvetileba didi
mecnieris `TxzulebaTa~ mravaltomeulis gamocemisa da sxva RonisZiebaTa Sesaxeb. Seiqmna saredaqcio kolegia, ganawilda samuSaoebi,
TiTqos, Tanmimdevrobis sakiTxic dadginda – pirvel tomad unda
wasuliyo batoni ivanes daarsebuli seriis: `istoriis mizani, wyaroebi da meTodebi winaT da axla~, wigni I: `Zveli qarTuli saistorio
mwerloba~, romlis redaqtori qalbatoni marika gaxldaT. saqme swrafad miiwevda win, kaTedris ramdenime wevri aqtiurad monawileobda,
gansakuTrebiT, wyaroebisa da literaturis moZiebasa da sxva sakiTxebSic. maxsovs sruliad axalgazrda Tamar qoriZis Tavdadeba, erTi
didi nawili Tqvenma mona-morCilmac gavakeTe, ase rom, 1976 wlisTvis
tomi mzad iyo gadasacemad, magram ukanasknel momentSi tomebis Tanmimdevroba Seicvala, qalbatoni marikas redaqtorobiT momzadebul
toms VIII ewoda da 1977 wels daibeWda, Tormettomeulis gamocema ki
`qarTveli eris istoriis~ pirveli wigniT daiwyo, romlis saTaveSi
gamoCenili istorikosi, qarTuli aRmosavleTmcodne – istorikosTa
skolis fuZemdebeli, Tavisi aspirantebisa da axalgazrda mkvlevarTa didi patroni, agreTve, sakuTari mignebebis, jer gamouqveyneblis
uSurvelad gamcemi sxvaTaTvis, rogorc TavisianebisTvis, romelTac
mec vakuTvneb Tavs, rac unikaluri SemTxvevaa, batoni valerian gabaSvili idga.
iyo kidev erTi sakiTxi – mecniers unda hqonoda saSualeba gamgzavrebuliyo ucxoeTSi msoflio kongresis muSaobaSi monawileobisTvis da Tu mas es ar SeeZlo, maSin maRal instanciaSi unda ezrunaT
iseTi rangis mecnieris gagzavnaze, iseTi mebrZolis, respeqtabeluris,
rogoric qalbatoni marika gaxldaT, romelsac SeeZlo saqarTvelos
istoriidan nebismier sakiTxze argumentirebuli msjeloba, miT ufro,
nebismieri mecnieris sapasuxod, vinc Seecdeboda misi qveynis istoriis
gayalbebas, `mrude sarkeSi~ warmoCenas. rac ufro didi saerTaSoriso
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avtoritetis mqone da saxelis matarebeli iyo is mecnieri, miT meti
iyo qalbatoni marikas brZolisunarianoba. misi gamgzavrebis sakiTxi,
vfiqrob, unda mogvarebuliyo. marTalia, sloveniaSi Catarebul kongresSi (2016) monawileoba, SesaZloa, ukve TviTon arc surda, magram
kopenhagenis (1996), parizis (2001), londonis (2006) da sofiis (2011)
kongresebSi – Zalian undoda.
Tu raime ewyineboda, arc ityoda da arc gagrZnobinebda. Zalian
Zlieri iyo da cdilobda yvelaferi Tavad gadaexarSa, Cveuli forma ar daekarga, Sefasebisas gvarianad akvirdeboda vinmes an raimes,
samarTliani iyo da keTilmosurne, taqti arasdros moklebia mis naTqvams. erT biografiaSi Tavisi xeliT dawera: `akademiaSi gatarebuli
`reformis~ Semdeg konkursSi monawileoba aRar mimiRia~. da iqve: `universitetSi gatarebuli `reformebis~ Semdeg konkursSi monawileoba
ar mimiRia~. es orive ambavi erTsadaimave istoriul xanaSi moxda, qalbatoni marikas mier dasmulma brWyalebma ki kargad aCvena erTi didi
movlenis arsi. paralelisTvis magaliTs movitan imis sailustraciod,
Tu rogor eqceodnen Cveni uaxloesi mezobeli eris Svilebi TavianT
mecnierebs, oRond somxeTis miwaze mkvidrT – ara. amaSi araerTxel
davrwmunebulvar.(5)
kidev erTi, Zalze mniSvnelovani epizodi, dakavSirebuli miqelaZeebTan, romelic qalbaton marikas CemTvis uambnia, exeba qalbatoni
marikasa da baton gigas dedis, qalbaton nino miqelaZis biZaSvils, uniWieres qarTvels, gamoCenil diriJors, tragikulad daRupul evgeni
miqelaZes (Женя-s, rogorc mas axloblebi eZaxdnen). es epizodi dakavSirebulia zaqaria faliaSvilis operis – `latavra~-s dadgmasTan
Tbilisis saopero TeatrSi. es is dRe iyo, rodesac am operis generaluri repeticia, ufro ki speqtaklis Cabareba mimdinareobda, romelsac evgeni miqelaZis mowafe Salva azmaifaraSvili diriJorobda. baton
evgenis am gasinjvaze dapatiJebuli hyavda sruliad axalgazrda marika
da masze xuTi wliT patara giga. speqtaklis dasrulebis Semdgom biZam axalgazrdebi zemelamde gamoacila,(6) gamoemSvidoba da gabrunda
TeatrSi, sadac, savaraudod, an samxatvro xelmZRvanelis an Teatris
direqtoris kabinetSi samxatvro sabWos sxdoma unda Catarebuliyo,
romelzedac speqtaklis avkargianobaze saubris Semdgom, premieris
dRe unda CaniSnuliyo. rodesac batoni evgeni salaroebis mxares Teatris erT-erTi karisken miemarTeboda, orma mamakacma, uecrad gamoCenilma, aiyvana... amis Semdgom misi gza da kvali daikarga... qalbatoni
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marikas monaTxrobis sruli WeSmariteba, dRes, roca es striqonebi
iwereba, damidastura misma qaliSvilma – T a m a r o T x m e z u r m a ,
romelmac es ambavi ara dedisgan, aramed bebiisgan, jer kidev axalgazrda nino miqelaZisgan moismina ukve mozardma. am monaTxrobiT aRniSnuli epizodi mniSvnelovnad Seivso. es epizodi imiTaa saintereso,
rom evgeni miqelaZis TavisianebTan yofnis, maTTan saubris ukanasknel
wuTebs moicavs. speqtaklze axalgazrdebTan erTad miwveuli gaxldaT
qalbatoni nino miqelaZis Zma – mixeil miqelaZe, saxelmwifo sagundo kapellis momRerali, uaxloesi garemos aRweriT, araCveulebrivi adamiani, axalgazrdebisTvis – sayvareli Zia miSa. am sabediswero
dRes, prospeqtze gaseirnebisas, saubari ufrosebs Soris saopero TeatrSi mimdinare movlenas, kerZod, `latavras~ premieras Seexeboda.
saqme is gaxlavT, rom batoni evgeni miqelaZis azriT, operas sWirdeboda repeticiebi, igi musikalurad jer mzad ar iyo sapremierod.
baton evgenis, rogorc Teatris samxatvro xelmZRvanelsa da mTavar
diriJors, sruli ufleba hqonda premiera ramdenime xniT gadaewia,
razedac batoni mixeili mokrZalebiT afrTxilebda: informacia operis premieris Sesaxeb gasulia, afiSebi da programebi dabeWdili. aseT
viTarebaSi speqtaklis moxsna did usiamovnebas gamoiwvevs da nu izam
amaso. ar daujera... da rom ambobdnen Teatrs Seewirao, erTi mxriv
marTalia, Teatrs, meore mxriv, ufro Tu davakonkretebT, T a v i s
maRal
profesionalizms,
daumorCileblobis
g a m o x a t v a s . is gaxldaT Tavisufali xelovani, Tavisi principebi
hqonda, mona iyo mxolod da mxolod im kanonebis, romlebic saopero
xelovnebas marTavda. swored am principebis dacvas emsxverpla... es
sabediswero dRe erTia mxolod im mravalTa Soris, romelTa Sesaxeb wera Zalian Sors wagviyvans. rac Seexeba `latavras~, misi bedi
amgvarad warimarTa: ramdenime xans elodnen samxatvro xelmZRvanelis
mobrZanebas, magram rodesac Seityves misi ambavi, imave wams mSvidad
daiwyes bWoba da mividnen daskvnamde, rom gegmas unda gahyolodnen.
amitomac Zalian male, imave 1937 wlis Semodgomaze `latavras~ ganmeorebiTi dadgmis premierac Sedga (mgoni imave noembris TveSi), pultTan
batoni evgenis mowafe, diriJori Salva azmaifaraSvili idga. qalbaton
marikasa da baton gigas dedis – qalbaton nino miqelaZis – disSvili,
n i n o ( n i n u l i ) x o t i v a r i a d a s t u r e b s monaTxrobebis
WeSmaritebas `latavras~ Sesaxeb. baton evgenis uaxloesi naTesavebis
TqmiT, misi ayvana noemberSi unda momxdariyo. erT samecniero statiaSi
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aris miTiTeba `latavras~ axal dadgmaze. es gaxlavT 1938 weli. vfiqrob, rom premieris TariRis dasadgenad damatebiTi masalebis kvlav
daZebnaa saWiro.(7) garda amisa, aucilebelia aseTi rudunebiTa da TavdadebiT Seqmnil am udidesi mniSvnelobis mqone naRvaws gamouCndes
patroni, raTa misi meore, Sesworebuli da Sevsebuli gamocema ganxorcieldes.
magondeba erTi saRamo, qalbaton marikasTan erTad Tbilisis
saxelmwifo konservatoriis mcire darbazSi gatarebuli. universitetSi iyo, muSaobda, uecrad gadawyvita koncertze wamosvla. koncertis dawyebidan ramdenime wuTSi gaisma saRamos wamyvanis xma, romelic
mas scenaze iwvevda. qalbatoni marika scenaze ar abrZanebula, radgan
aqedan asasvleli saerTod ar iyo, amitom rampasTan axlos mivida da
auditorias Zalian saintereso mogoneba gaacno. am gamosvliT man im
TvalsazrisiT gamaoca, rom arc erT biografiaSi ar dauweria da arc
arasdros uxsenebia, rom swavlobda niWier bavSvTa aTwledSi, fortepianos ganyofilebaze da, rac yvelaze mTavaria, qarTuli pianizmis
skolis brwyinvale warmomadgenelTan, qalbaton anastasia virsalaZesTan. daamTavra Tu ara es saswavlebeli, me ar vici, magram Tavad
faqtma gamaoca. isev T a m a r o T x m e z u r i s naambobs mogaxsenebT,
romelic batoni evgenisa da mozardi marikas dialogs Seexeba: „Когда я
выросту и буду пианисткой, ты же мне будешь дирижировать?“ pasuxi: „Дорогая,
я дирижирую талантливых музыкантов; а из Гиги сделаю большого дирижёра“.
am ori winadadebidanac ki warmogesaxebaT am adamianTa fsiqologiuri
portretebi...
... gavida dro... dro ki ara, cxovreba, arc Tu ise xanmokle, magram mainc cota ggonia iseTi adamianisTvis, rogoric mariam lorTqifaniZe gaxldaT: energiuli, Semtevi, mebrZoli, respeqtabeluri,
Wkviani, udidesi SromismoyvareobiTa da organizebulobiT gamorCeuli, TavdaWerili, WirTa momTmeni, adamianTa mimarT keTilganwyobili, miuxedavad maTi warmomavlobisa, socialuri kuTvnilebisa... kidev
ramdeni ram SeeZlo mieca Tavisi xalxisTvis, samSoblosTvis, ramdeni
SesaniSnavi leqcia Caetarebina axalgazrdebisTvis, ramdeni moxseneba
waekiTxa da daebeWda ucxoeTSi, gamosuliyo sajaro leqciebiT televiziiT, radiomauwyeblobiT... magram rac gaakeTa, isic sakmarisia imisTvis, rom vTqvaT: Tavisi moRvaweobiT namdvilad daimkvidra kuTvnili
adgili qarTuli mecnierebis istoriaSi, agreTve, gaafarTova ucxoel
mecnierTa Tvalsawieri, sxvadasxva enaze gamocemuli samecniero naS-
365
romebiTa da ucxoeTSi wakiTxuli moxsenebebiT mniSvnelovnad sacnauri gaxada Cveni qveynis istoria da didi roli iTamaSa saerTaSoriso
samecniero asparezze misi gatanisa da popularizaciis saqmeSi. yvelaferi, rac mis samecniero da sazogadoebriv moRvaweobas moicavs,
Zalze mniSvnelovania dRes, rodesac Cveni qveyana axali gamowvevebis
winaSe dgas.
SeniSvnebi
(1)
erT faqts Sevexebi mxolod, romelic Cems adreul bavSvobaSi xdeboda da mTeli cxovreba sakuTari aCrdiliviT damyveba. Cveni saxli idga
da dRemdea SemorCenili aleqsandre WavWavaZis quCis bolos, niaRvris
quCisa da cxemis Sesaxvevis gadakveTaze, mTawmindis ZirSi, SemozRudulia maRali, wiTeli aguriT agebuli kedliT. SuaRamisas, ase or an
sam saaTze gaismoda xolme kakuni karze. `movidnen!~, ityoda ojaxis
romelime wevri. marTlac movidnen, da ara erTxel, papaCemis – nikoloz yaflanis Ze vaCnaZis wasayvanad iq, sadac mihyavdaT milionobiT sabWoTa moqalaqe, mTeli misi danaSauli ki imaSi mdgomareobda,
rom verafriT miawerines werili sakuTari ZmisTvis – daviTisTvis
– imis Taobaze, rom aRarasdros gamoegzavna aRarc werili da arc
amanaTi, radgan xels iRebda mis Zmobaze (mkiTxvels ganvumartav, rom
daviT vaCnaZe ar gaxlavT 1924 wlis ajanyebis gmiri daviT [daTa, daTaSa] vaCnaZe, Tumc es ukanaskneli, iseve rogorc elizbar vaCnaZe, Cveni naTesavia). daviT vaCnaZe 1924 wlis ajanyebis marcxiT damTavrebis
Semdgom, parizSi gadaixvewa ojaxiT (garda erTi qaliSvilisa). amitomacaa, rom Cvens sagvareulo albomSi, romelic inaxeba mamidaCemis –
anna nikolozis asul vaCnaZis ojaxSi, daviTis qaliSvilebis mxolod
adreuli asakis fotoebia, Semdgomdroindelebi – aRar. papas werili
ar miuweria, magram erTi msaxiobis (qarTveli gastrolioris) saSualebiT Cvens ojaxs SeuTvlia viTareba saqmisa, arada ufrosi qaliSvili, romelsac rusul yaidaze Маруся-s eZaxdnen (axal qarTulad,
Sesatyvisad Y sWirdeba, romelic, samwuxarod, ar ixmareba), brwyinvale
saopero momRerali, saopero Teatris namdvili varskvlavi, Semdgom
milanis saopero Teatris – la skala-s profesori, parizSi silamazis konkursSi gamarjvebuli, mxolod naalafav kinofilmSi – `jariskacis bedi amerikaSi~ – vixileT momdevno Taobebma, isic kikeTSi,
mindorSi, saxeldaxelod gadaWimul ekranze, mTavrobis nebiT, magram
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aralegalur Cvenebaze ucxoeTisTvis. rogorc mogexsenebaT, xelovnebis yoveli nimuSi, sxva qveyanaSi gatanili, Rirs safasuri. misi erTi
foto, romelic memkvidreobiT mergo, mamidas vaCuqe, vinc icnobda da
visac uyvarda. mas sxvebic hqonda, romelTac saTuTad, magram farulad inaxavda ramdenime aTeuli wlis ganmavlobaSi. yvela foto, garda
Cemi naCuqarisa, sadac igi gadaRebuli iyo rozinas rolSi kompozitor rosinis operaSi `sevilieli dalaqi~, gamoaqveyna batonma giorgi
WeiSvilma krebulSi `samecniero paradigmebi~ (gamomcemloba `meridiani~, Tb., 2009, XIV foto). rac Seexeba zemoxsenebulT, agreTve, afiSebs, programebs da sxva saintereso masalas, Cemma mamidaSvilma, manana
asaTianma, aRasrula ra dedis aTeulobiT wlis survili, erT oficialur, saxelmwifos didi Tanamdebobis pirs gaatana milanis saopero TeatrisTvis gadasacemad. es masalebi am Teatris istoriisTvisac
saintereso iqneboda, magram, samwuxarod, adresatamde ver miaRwia...
Tavad ambavi TariRdeba XXI saukunis pirveli aTeulis meore naxevriT.
(2)
mariam lorTqifaniZe, `rCeuli nawerebi~, wigni I, Semdgeneli da redaqtori naTela vaCnaZe, gamomcemloba `meridiani~, Tbilisi, 2016.
(3)
mariam lorTqifaniZe, „rCeuli nawerebi“, wigni II, gamosacemad moamzada gamomcemloba „nekerma“, daibeWda ivane javaxiSvilis saxelobis
saxelmwifo universitetis gamomcemlobis stambaSi, 2020 weli.
(4)
qalbaton marikas erT-erT saiubileo saRamoze, sadac mxolod iubilars hqonda neba garedan piradi stumrebis mowvevisa, erTad isxdnen:
viqtoria siraZe, neli gurgeniZe, madona mgelaZe, naTela vasaZe. meore
rigSi vijeqi, radgan erT-erTi gamomsvleli viyavi, es qalbatonebi Cems
ukan isxdnen. me, Cveulebisamebr, mivesalme maT, rogorc iubilaris pirad stumrebs, gansakuTrebiT madona mgelaZes, romelic profesorma
aleqsandre (alik) aleqsiZem gamacno odesRac erTi SemTxvevis gamo.
universiteti akompleqtebda turistul jgufs saberZneTSi samogzaurod. batonma aleqsiZem saqarTvelos ucxoeTis qveynebTan megobrobis
sazogadoebis TavmjdomaresTan wardgineba ver SeZlo, magram moadgilesTan ise damaxasiaTa, rom mas eWvic ki ar Sehparvia saqmis keTilad
dasrulebaSi. bevri magaliTi dausaxela imisa, Tu rogor vaswavli saqarTvelos istorias filologiis fakultetis rusul seqtorze, sadac
Tavad antikuri literaturis istorias kiTxulobda; uambo, rogor
damyavda eqskursiebze mTeli kursi yovel dasvenebis dRes, es ki didi
mniSvnelobis saqmed CamiTvala, radgan k u r s i m r a v a l e r o v a n i
i y o . universitetis reqtoratis sasaxelod unda iTqvas, rom am saqme-
367
Si yovel jerze didad miwyobda xels. Tavmjdomaris moadgile swored
madona mgelaZe gaxldaT, magram am saqmidanac araferi gamovida, radgan misi kompetencia sakmarisi ar iyo, amgvari sakiTxis gadawyveta sxva
uwyebaSi xdeboda... rodesac davasrule sityva qalbaton marikaze da
davubrundi Cems adgils, naTela vasaZe gadmoiwia Cemsken da miTxra:
„ra SesaniSnavi sityva warmoTqviT, siamovnebiT gismendiT“-o. aSkarad ver micno. mere raRacas CurCulebdnen, veraferi gavigone, garda
kidev ufro Cumad warmoTqmuli gvarisa – Jordania...
qalbatoni marikas dabadebidan 85 wlisTavisadmi miZRvnil
krebulSi ganTavsebulia erTi foto warweriT: „mariam lorTqifaniZe,
sergo zaqariaZe da naTela vaCnaZe, qarTuli kulturis dReebi gdr.,
1969 w.“, oRond es me ar var, naTela vasaZea; agreTve, imave wignSi warmomadgines iubilaris bibliografiis Semdgenelad, rac simarTles ar
Seefereba. am wignis SeqmnaSi monawileoba ar mimiRia. ix.: `mariam lorTqifaniZe 85, Tbilisis universitetis gamomcemloba, Tb., 2007“.
(5)
Zalze cnobil amerikel mecniers, erovnebiT somexs, nina giorgievna garsoians Cveni qveynis istoriis mimarT, rbilad Tu vityviT,
arasamarTlians, somxebma parizSi uyides saxli, SesaZloa bina, ar vici,
magram sad, iciT? meTeqvsmete ubanSi, mare rom hqvia, sadac mxolod
umdidresi adamianebi cxovrobdnen. parizis kongresze Camosuls, nina
giorgievnas, ukve SeeZlo sastumroSi ki ar ecxovra, aramed sakuTar
saxlSi da stumrebic ki mieRo. im Camosvlaze masTan cxovrobda Zalian
cnobili moskoveli bizantinologi viada aruTiunova-fidaniani, mec
mimiwvia TavisTan sacxovreblad, didi madloba gadavuxade da sxva
droisTvis gadavde...
meore SemTxveva exeboda Zalze cnobil leningradel arqeologs,
friad sapativcemulo qalbatons, karine kuSnariovas. igi yovel wels
mofrinavda somxeTSi dvinis gaTxrebSi monawileobis misaRebad. eqspedicias mravali wlis manZilze saTaveSi didi saxelis mqone arqeologi karo grigorieviC kafadariani edga, ukve solidur asakSi myofi,
Zalze daqveiTebuli mxedvelobiT da mZime xasiaTiT.
Cemma somexma kolegebma mkiTxes, romel eqspediciaSi mainteresebda muSaoba, me dvini avirCie, didxansac viyavi da ise davumegobrdi
eqspediciis wevrebs, sadac mxolod qalebi iyvnen, rom Zalian did xans
gagvyva yvelas iq Casaxuli megobroba. TbilisSi dabrunebuli, ramdenjerme Zalian didxans vesaubre baton oTars, jafariZes, bevri ram
vuTxari, maT Soris yvelaze mTavari: Любимчик публики, rogorc masze
368
ambobdnen somxeTSi. batonma oTarma miTxra, rom karo grigorieviCi
wyneTeli somexiao. karine kuSnariova sinamdvileSi kuSnariani yofila,
Zalian didi musikosis Svili. is gaxldaT leningradis konservatoriis erT-erTi wamyvani profesori, romelTanac qarTveli musikosebi,
vinc ki swavlobda am saxelovan umaRles saswavlebelSi, maT Soris
evgeni miqelaZe, gadiodnen Sesabamis sagnebs. mxolod maSin gaxda CemTvis cnobili, ratom epyroboda amgvari siTboTi da siyvaruliT batoni
karo karines... marTalni aRmoCndnen Cemi somexi megobrebi...
erevnis operisa da baletis saxelmwifo TeatrSi Tanamedrove
qarTuli opera – `mindia~ – idgmeboda. am movlenasTan dakavSirebiT vimyofebodi erevanSi. somxeTSi Casuls, Zalian mominda im taZris naxva, sadac grigol ganmanaTlebels frinveli fanjridan awvdida
sakvebs. am survilis aRsrulebaSi isev somexi megobrebi unda damxmarebodnen. maTken mimavals operis Teatris baRi unda gadamekveTa.
uecrad momesma raRac Zalian nacnobi xma, ara somxuri, aramed rusuli
intonaciiTa da sityvebiT, dedis wamoZaxili: `Ашотик! Ашотик!~ movixede da viada SemrCa Tavisi xuTi wlis vaJiT. gavemarTeT erTmaneTisken.
vicodi, rom misi meuRle erevneli somexi iyo, specialobiT mxatvari.
saubrisas vkiTxe, xom ar gadagiwyvetia aqeT gadmosvla-meTqi, razedac gulianad icina, jer araferi mipasuxa, magram saxeze iqaurobis
mimarT aSkarad ukmayofileba gamoexata, Semdeg ki dabejiTebiT miTxra
– `RmerTma nu qnas, aq ra mindao?!~
(6)
zemels eZaxdnen Tbilisis macxovreblebi erT patara ubans, sadac
Tavs iyrida Zveli golovinis anu dRevandeli rusTavelis prospeqtis
dasasruli, Zveli moskovis anu amJamindeli Zmebi kakabaZeebis, ivane
javaxiSvilis anu mixeil zandukelis, Zveli leninis, axlandeli merab
kostavas quCebisa da veris daRmarTis dasawyisi monakveTebi. saxelwodeba momdinareobs gvaridan zemel, vinc iyo TbilisSi Zalze cnobili provizori, romelsac swored am adgilas hqonda sakuTari afTiaqi,
anu gvari iqca toponimad.
(7)
ix.: `qarTuli musikis enciklopediuri leqsikoni~, avtor-Semdgenlebi da redaqtorebi: rusudan quTaTelaZe, mzia jafariZe, Tb., 2015;
aqve ixilavT statiebis CamonaTvals masze, romlebic ganTavsebulia
agreTve, mraval sxvadasxva rogorc qarTul, ise rusulenovan gazeTsa
da specialur JurnalSi. monografiebi: giorgi TaqTaqiSvili, `evgeni
miqelaZe~, Tb., 1959; кн. Тактакишвили Г. `Евгений Микеладзе~, Тб., 1963;
369
Москва, 1973; anton wulukiZe, `evgeni miqelaZe~, Tb., 1968. isini pirvelad `qarTuli musikis enciklopediur leqsikonSia~ dabeWdili.
rac Seexeba monaTxrobebs masze, am adamianTa mexsierebaSi SemorCenilT, isini sruliad ar ewinaaRmdegeba
qalbaton marikas monaTxrobebs biZamisze, aramed ganamtkicebs maT. msurda axali TaobebisTvis memcno qalbatoni marikas interviu, Cawerili da gamocemuli qalbaton lia meliqiSvilis mier missave Sedgenil gamocemaSi:
„saqarTvelos didi qalbatoni, Tsu gamomcemloba, Tb.,
2013“, magram, Cemda samwuxarod, winamdebare gamocemaSi
ver daibeWdeba Tugind erTxel dabeWdili masala, vinc
ar unda iyos misi avtori.
370
wignis ganxilva _ BOOK REVIEW
nugzar papuaSvili
monografia saqarTvelo-ruseTis politikur da
saeklesio urTierTobaTa istoriaze
PhiliPP Ammon, Georgien zwischen Eigenstaatlichkeit und russischer Okkupation. Die
Wurzeln des Konfliktes vom 18. Jh. bis 1924, Frankfurt am Main: Vittorio Klostermann,
2020, 238 gverdi, ISBN 978-3-902878-45-8.
saqarTvelosa da ruseTis mravalsaukunovan urTierTobebs araerTi
qarTveli Tu ucxoeli swavluli Sexebia. ase rom, am dargis bevri
Tema da sakiTxi safuZvlianad aris Seswavlili da gamokvleuli rogorc qarTul da rusul, ise sxva enebze. amis miuxedavad evropul
enebze ar mogvepoveba iseTi naSromi, romelic aRniSnul urTierTobaTa istorias Sejamebulad warmoadgens. am danaklisis Sevsebas isaxavs
miznad germanul enaze Seqmnili monografia, romlis avtori gaxlavT
berlineli istorikosi da enaTmecnieri – filip amoni. cnobilia (da
am naSromidanac Cans), rom is SesaniSnavad flobs rusul da qarTul
enebs, rac mas sakvlevi masalis uSualod gacnobisa da damuSavebis
SesaZleblobas aZlevs.
gansaxilvel gamocemas, romlis satitulo saTauri qarTulad
ase iTargmneba: „saqarTvelo saxelmwifoebriv damoukideblobasa da
rusul okupacias Soris. qarTul-rusuli konfliqtis fesvebi me-18
saukunidan pirveli qarTuli respublikis dasasrulamde (1921)“, axlavs minaweri: Dem Freund Kacha Kazitadse gewidmet, rac niSnavs: avtori
am naSroms megobris – profesor kaxa kacitaZis (1959-2012), qarTveli
filosofosisa d samxedro eqspertis – xsovnas uZRvnis. Cven xelTaa
am naSromis meore gamocema (pirvelad 2015 wels gamoica). orive garemoeba (miZRvna da meored gamocema) migvaniSnebs, rom avtori gulSi im
qveynis mimarT, romlis warsulsa da politikur beds misi monografiis
Tema ukavSirdeba, gansakuTrebul interessa da pativiscemas atarebs.
371
es faqti kidev ufro avaldebulebs winamdebare striqonebis avtors,
rogorc aRniSnuli qveynis moqalaqes, rom am naSromis ganxilvisa da
Sefasebis dros meti pasuxismgebloba da obieqturoba gamoiCinos.
gamokvleva moicavs aT Tavs paragrafebiTurT, daskvniT nawilsa
da bibliografias (me-9 da me-10 Tavi). avtoris teqsts mosdevs Uwe
Halbach-is Tanmxlebi werili (Nachwort), romelSic mocemulia naSromis
mokle, magram sagnobrivi da safuZvliani analizi. Tavad naSromis aRnagoba zogadad ase warmogvidgeba: 1. Sesavali, romelSic ganmartebulia sxvadasxva Teoriuli da meTodologiuri aspeqti, 2. saqarTvelos
istoriis sakvlevi monakveTis winaistoria (`Das christliche Georgien und das
Dritte Rom [qristianuli saqarTvelo da mesame romi]“) da 3. istoriis am
monakveTis qarTul-rusuli politikur-samxedro da kulturul-religiuri xasiaTis konfliqtebis aRnusxva da analizi. Sesavali da
winaistoria mkiTxvelebs exmareba, rom gamokvlevaSi mocemuli faqtebi, sakiTxebi da problemebi ukeTesad aRiqvan da gaiazron.
vxedavT, rom miznis – ruseT-saqarTvelos urTierTobaTa istoriaSi arsebuli konfliqturi SemTxvevebis konstatirebisa da maTi
siRrmiseuli ganxilvis – misaRwevad avtors didi da mravalmxrivi
kvleviTi samuSao Cautarebia: TiTqmis yvela mniSvnelovani dokumenturi da naratiuli wyaro Seukrebia da daumuSavebia; gacnobia sxvadasxva
enaze Seqmnil didZal specialur literaturas; kvlevis meTodad moumarjvebia analitika da kritika.
mkvlevars gaazrebuli aqvs, rom aRniSnul konfliqtebs saqarTvelos samoqalaqo da saeklesio istoriaSi gansakuTrebuli adgili
unda daeTmos. man icis, rom es istoria aris xangrZlivi da dRemde
dausrulebeli, Sedegi ki katastrofuli – ruseTsa da saqarTvelos
Soris 2008 wlis „xuTdRiani omi“, romelsac ori qarTuli administraciuli erTeulis, afxazeTisa da samxreT oseTis, okupacia mohyva.
avtori amCnevs da mkiTxvelic xedavs, rom qarTul-rusuli urTierTobebis istoria ambivalenturi xasiaTisaa: konfliqtebis garda is
ara erTsa da or iseT saamo epizods moicavs, romelic orive mxares
sargebels sZens. radgan es namdvilad asea, meti simwvaviT wamoiWreba kiTxvaTa mTeli seria am cxare da zogjer saSineli konfliqtebis
gamomwvevi mizezebis Sesaxeb. aseT kiTxvebs, cxadia, Cveni mkvlevaric
svams da xSirad iseT pasuxebsa da ganmartebebs gvTavazobs, romlebsac
ara mxolod viwro samecniero – ara mxolod qarTvelologiuri –
mniSvneloba aqvs, aramed isini faseulia zogadad politologiisa da
372
konfliqtologiisTvisac. es araa gasakviri, radgan erebsa da qveynebs
Soris aRmocenebuli konfliqtebi Sesabamis internacionalur urTierTobebs efuZneba da bunebrivia, rom Cveni avtoric rusul-qarTuli
urTierTobebis istorias gansakuTrebul mniSvnelobas aniWebs. misi
monaTxrobis meSveobiT germanulenovan publikas eZleva SesaZlebloba, am istoriis arsebiTi da mniSvnelovani konturebi dainaxon da
gaiTvaliswinon.
naSromSi warmodgenili ruseT-saqarTvelos urTierTobebis istoria Semdegnairad Sejamdeba: konstantinopolis dacemis Semdeg
(1453 wlidan) saqarTvelos qristianuli samefo izolaciaSi aRmoCnda.
es niSnavs: am samefos kavSirurTierToba sxva Tanamorwmune xalxebTan
SeizRuda da is islamuri saxelmwifoebis garemocvaSi moeqca. paralelurad saqarTvelos erTiani samefos danawevrebis procesic daiwyo
da es maSin, rodesac iranma da osmaleTma am qveynis mimarT dampyrobluri gegmebi gaafarToves. amis gamo qarTveli mefeebi da mTavrebi iZulebuli gaxdnen, politikuri mokavSire da samxedro daxmareba
qristianul samyaroSi moeZebnaT. vinaidan dasavleT evropisaken mimavali gzebi am dros osmalTa saxanos ukve Caexerga, qarTvelma mefeebma, mTavrebma da episkoposebma politikur-religiuri da kulturuli
veqtori metwilad CrdiloeTisaken, caristuli ruseTisaken anu „mesame romisaken“ warmarTes. am nabijiT maT „ganaTlebul evropasTan“
daaxloeba ewadaT. avtori safuZvlianad SeniSnavs, rom qarTveli morwmuneebi, ise rogorc „osmalebisagan dapyrobili sxva erebi“, imedis
Tvals maTi saxelmwifoebrivi da sulieri gadarCenis Taobaze „TeTri
CrdiloeTis did ruseTs“ miapyrobdnen. „gamomxsneli RmerTis mimarT
saerTo sarwmunoeba qarTvelebisaTvis sakmarisad damarwmunebeli aRmoCnda, rom TavianTi bedi ruseTis mklavebisaTvis CaebarebinaT“ (gv.
40-41). am rwmeniTa da imediT daiwyo ruseT-saqarTvelos urTierTobebi 1484 wlidan, anu mas Semdeg, rac kaxeTis mefe aleqsandre I-ma
pirvelad daamyara mfarvelobiTi kavSiri qristianul CrdiloeTTan.
ase daiwyo rusul-qarTuli diplomatiuri kontaqtebis samas welze meti xnis istoria, rasac filip amoni dawvrilebiT da saqmis codniT aRwers. misi teqstis meSveobiT mkiTxvelebs am istoriis sakvanZo
epizodebis gacnobis SesaZlebloba gveZleva. vxedavT, rom ruseTis
mxridan araerTi dapireba ismoda. zogjer misi sajariso kontingentis
saqarTvelos teritoriaze ganlagebis mcdelobasac hqonda adgili,
raTa daxmareba qmediTi da realuri yofiliyo. Tumca faqtia, rom qar-
373
Tuli samefoebi da samTavroebi sxvadasxva mizezisa Tu sababis gamo
mravali mtris winaSe martoni rCebodnen. amis miuxedavad qarTveli
mefeebi da mTavrebi ruseTTan mfarvelobiT kavSirs kvlav da kvlav
eswrafvodnen. aseTi swrafvis Sedegia 1783 wlis georgievskis traqtati mefe erekle meorisa da imperatrica ekaterine didis xelmoweriT,
romelmac aRmosavleT saqarTveloze ruseTis proteqtorati gamoacxada. Cveni mkvlevari am dokuments detalurad aRwers da aRniSnavs,
rom qarTuli mxare mis mimarT did imeds amyarebda (gv. 48-51). mkiTxvelisaTvis amasTanave cxadia, rom es imedi ar gamarTlda. amis mizezs
mkvlevari ase ganmartavs: im dros ruseTi sami mimarTulebiT awarmoebda oms: Svedebis, Turqebisa da polonelebis winaaRmdeg, ris gamoc mas
„xelSekrulebiT nakisri valdebulebebis Sesruleba“ naklebad SeeZlo
(gv. 51). da marTlac: 1795 wels moxda sisxlismRvreli Setakeba rusebisagan bedis anabarad mitovebul qarTvelebsa da sparselebs Soris –
krwanisis omi, romelic saqarTvelosaTvis katastrofuli SedegebiT,
kerZod ki Tbilisis miwasTan gasworebiT damTavrda. am movlenis aRweras monografiaSi didi adgili eTmoba (III, 5: Die Katastrophe von 1795). iq
Cvens yuradRebas gansakuTrebiT is komentari iqcevs, romelic damafiqrebeli unda iyos rogorc saerTaSoriso, ise (da, ra Tqma unda,
metadre) qarTveli mkiTxvelisaTvis: „1795 wels aRmosavleT saqarTveloze datexilma katastrofam ganapiroba qarTvelebis SegnebaSi
stereotipis damkvidreba; ruseTis mier georgievskis xelSekrulebiT
nakisri valdebulebebis Seusruleblobam gamokveba warmodgena rusebis arasaimedoobasa da sulac moRalateobaze. (...) am ori eris urTierTobaSi dRemde sagrZnob fsiqologiur dabrkolebas warmoadgens
qarTvelebis rwmena-warmodgena [rusebis] moRalateobaze. magram aris
ki aseTi sayveduri marTlzomieri? gvmarTebs vaRiaroT, rom Ralatis
kategoria ucxoa imperiuli elitis politikur sityvaTxmarebaSi, mis
ritorikulad gamoyenebis garda. (...). 1795 wlis katastrofa, rusul
RalatTan erTad, sxva mizezmac ganapiroba. esaa qarTuli gulgriloba
sakuTari qveynis bedis mimarT (...)“ (gv. 53-54). wyarod dasaxelebulia
devid langisa da artur laistis Txzulebebi, romelTa Tanaxmad oms
mosaxleobis didma nawilma aarida Tavi. ufliswulebidan, magaliTad,
mTavarsardals mxolod vaxtangi gahyva, magram ra? misma meomrebma
siRnaRSi uari Tqves brZolaze da ukan im motiviT gabrundnen, rom
Semodgomis mosavali auRebeli darCeboda da gafuWdeboda.
374
monografiaSi detaluradaa aRwerili saqarTvelos Semdgomdroindeli ambebi, kerZod is, Tu rogor gaxda iZulebuli qarTlkaxeTis ukanaskneli mefe giorgi XII, rom suverenitetis garkveuli
nawili ruseTisaTvis nebayoflobiT daeTmo samefo taxtis xelSeuxeblobis pirobiT da imediT; Tu rogor ar Seasrula ruseTma es piroba da, aRniSnuli taxtis daqvrivebis Semdeg, Tu rogor moaxdina man
jer aRmosavleT, Semdeg ki (1810 wlidan) dasavleT saqarTvelos samefo-samTavroebis inkorporacia da maT teritoriebze saimperio reJimis damyareba, rasac naxevar saukuneze meti dro dasWirda. didi interesiT ikiTxeba is monakveTebi, romlebic saeklesio istoriis dramatul epizodebs exeba. esaa saqarTvelos marTlmadidebeli eklesiis
mravalsaukunovani avtokefaliis Zaladobrivi gauqmeba, sinodaluri
mmarTvelobis SemoReba egzarqatis saxiT da adgilobrivi saeklesio
tradiciebis rusuli saeklesio tradiciebiT Canacvleba (rusifikacia), rasac sarwmunoebis TvalsazrisiT mZime Sedegebi mohyva: mosaxleobis TvalSi eklesiis avtoriteti daeca. ase rom, qarTuli samoqalaqo da saeklesio sazogadoebebi rusulma kolonializmma Tanabrad
daazarala, ramac protesti rogorc saero, ise sasuliero wreebSi
gamoiwvia; gaiSala erovnul-ganmaTavisuflebeli moZraoba Tanmxlebi
dramatuli da, zogjer, tragikuli movlenebiT.
naSromSi cal-calke paragrafebi eZRvneba saqarTvelos axali
istoriis iseT sakvanZo epizodebs, rogoricaa: bagrationTa taxtebis gauqmeba, imereTis saeklesio ajanyeba („Imeretien: Aufstand für Tradition
und Kirche“), 1832 wlis SeTqmuleba, batonymobis gauqmeba, panslavuri
represiebi, samocianelebi da brZola damoukideblobis aRdgenisa da
warTmeuli avtokefaliis dabrunebisaTvis, 1905 da 1917 wlebis revoluciebi saqarTveloSi, saxelmwifoebrivi suverenitetis mopoveba
da dakargva, avtokefaliis gamocxadeba da brZola misi ratifikaciisaTvis, meored okupacia da gasabWoeba, rasac daerTo devnileba da
represiebi erovnul-politikur da religiur safuZvelze. es sakiTxebi
ganxilulia sagnobrivad da vrclad, razec Sesabamisi teqstis moculobac migvaniSnebs – 55-idan 211 gverdamde.
sayuradReboa Philipp Ammon-isa da misi Semfaseblis, Uwe Halbach-is, analizi (gv. 216-220, 235-238), romlis Tanaxmad ruseT-saqarTvelos urTierTobis istoria ambivalenturia. aneqsiasa da kolonializms, rasac ruseTi saqarTveloSi axorcielebda, cxadia, isinic gmoben, magram aRiareben, rom saqarTvelos ruseTTan SeerTebas pozitiuri
375
Sedegebi mohyva. filip amonis TqmiT, „ruseTis damsaxurebani saqarTvelos winaSe metwilad ukve aRiarebulia. politikur mogebad miiCneva is faqtic, rom saqarTvelos gaerTianeba swored rusuli aneqsiis
meSveobiT moxerxda. mxolod ruseTis samefo skiptris qveS gaxda SesaZlebeli saqarTvelos Zveli erTianobis TiTqmis mTlianad aRdgena“.
amasTanave aRniSnulia, rom, amis miuxedavad, saqarTvelos „Svilebi“
(urapatriotebi? n. p.) winaaRmdegi arian ruseTTan Sexmatkbilebuli
elitisa („in Gegensatz zu den angepassten oder russifizierten Eliten“) da „ruseTumed“ moixseneben mas (gv. 216).
aqve davZenT, rom winamdebare striqonebis avtorsac hqonda
SemTxveva, saqarTvelos istoriis es monakveTi Seefasebina da aseTi
Tvalsazrisi Camoeyalibebina: „am [imperiuli] reJimis pirobebSi (cxadia,
amave reJimis imperiuli interesebis Sesabamisad) moxerxda TurqeTisagan dapyrobili provinciebis (...) saqarTvelosaTvis dabruneba, saqarTvelos dasavleTi da aRmosavleTi regionebis erT kulturul-erovnul sivrceSi gaerTianeba da am reglamentSi erTiani saqarTvelos
sazRvrebis aRdgena. aranaklebi mniSvnelobis movlenad unda CaiTvalos kulturuli dialogi evropasTan, romelic me-19 saukunis saqarTveloSi maRal safexurze avida. amasTanave: gaRrmavda saqarTvelos
kontaqtebi germaniasa da germanel xalxTan“ (nugzar papuaSvili, evangelur-luTeranuli eklesiis istoriidan saqarTveloSi: winaistoria
da istoria, Tbilisi, 2018, gv. 87-88; Nugzar Papuashvili, Aus der Geschichte
der evangelisch-lutherischen Kirche in Georgien: Vorgeschichte und Geschichte, Tbilissi 2018, S. 106). gvmarTebs, es Tvalsazrisi amjerad Semdegi faqtis
konstataciiTac SevavsoT: amave reJimis pirobebSi ara mxolod qarTuli samefoebisa da samTavroebis gaerTianeba moxerxda, aramed – ori
qarTul-avtokefaluri eklesiisac erTi egzarqatis qveS. Semdeg ki,
rodesac Sesabamisi dro dadga da saTanado pirobebi Seiqmna, rusul
sinodalur mmarTvelobas „sruliad saqarTvelos eklesia“ CamoSorda.
aqve davZenT: SesaZlebelia, rom am realobis aRiarebam ruseT-saqarTvelos konfliqtis mogvarebis saqmeSi garkveuli wvlilis Setana SeZlos.
winamdebare mimoxilvaSi yuradRebas metwilad, Cveni specialobidan gamomdinare, saeklesio Tematikaze gavamaxvilebT da Tavs uflebas mivcemT, es recenzia ramdenime mokrZalebuli, magram kritikuli
SeniSvniTac SevavsoT. erT-erTi mTavari da zogadi SeniSvna Seexeba
Tanamedrove samecniero literaturiT sargeblobis sakiTxs. naSroms
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mravalricxovani bibliografia axlavs, Tumca masSi qarTuli akademiuri gamocemebis nakleboba igrZnoba. gvrCeba STabeWdileba, rom
avtori zogjer Zvel gamocemebsa da aRwerilobebs did ndobas ucxadebs da gansaxilvel naSromSi yovelTvis ar aris gaTvaliswinebuli
kvleva-Ziebis uaxlesi Sedegebi.
ruseT-saqarTvelos saeklesio-kulturuli da saeklesio-politikuri urTierTobebis istoriis aRwerisas mkvlevari ZiriTadad Zveli epoqis or cnobil avtors – episkopos (SemdegSi kaTalikos-patriarq) kirion saZagliSvilsa da nikoloz durnovos (Николай Николаевич
Дурново) – eyrdnoba da maT Sefasebebsa da informaciebs TiTqmis yovelTvis gansjis gareSe Rebulobs. magaliTad: rodesac avtori qristianul-slavuri kulturis qmnadobis procesSi qarTuli monastrebisa da qarTveli bermonazvnebis damsaxurebebs CamoTvlis, metwilad
episkopos kirionis mier 1910 wels gamocemul naSroms – „Культурная
роль Иверии в истории Руси“ – imowmebs (gv. 28 da S.). aq is, sxvaTa Soris,
axsenebs episkopos kirionis Tvalsazriss imis Taobaze, rom glagolica
„qarTuli saeklesio anbanis“ gavleniT aris Seqmnili. rigiT mkiTxvels
iseTi STabeWdileba darCeba, rom es TiTqos sayovelTaod aRiarebuli
da gaziarebuli Teoriaa. Tuki asea, samecniero naSroms amis mkafiod
miTiTeba moeTxoveba, xolo Tu ase ar aris – saTanado komentari.
magram saqme is gaxlavT, rom msgavs Teorias samecniero literatura,
– arc qarTuli da arc slavuri paleografia, – ar icnobs.
filip amoni rusul saeklesio okupaciasa da Sesabamis danaSaulobebs ZiriTadad nikoloz durnovos cnobebis mixedviT gadmoscems,
ise rogorc bevri sxva avtori, romelic amave sakiTxs exeba. am cnobebis Tanaxmad ki rusebma saqarTvelodan didZali saeklesio Zvirfaseuloba gazides; zogi gayides da zogic gaasaCuqres (gv. 158-163). maT
Soris dasaxelebulia saxelganTqmuli xati – xaxulis RvTismSobeli,
romelic TiTqos quTaisis general-gubernatorma levaSovma (Владимир
Васильевич Левашов) gaitaca. ramdenadac cnobilia, nikoloz durnovos rusul-marTlmadideblur sinodTan konfliqturi damokidebuleba hqonda, ris gamoc mocemul da msgavs saqmeebze msjelobisas misi
tendenciuroba savaraudoa. amitom mis teqstSi warmodgenili informaciebis Seumowmeblad miReba gaumarTlebelia, miT umetes, rom iq
wyaro, rogorc wesi, miTiTebuli ar aris da amis gamoc am informaciebis safuZvlianoba bevr SemTxvevaSi saeWvoa. da marTlac: quTaisis
saistorio arqivis direqtorma merab kezevaZem dokumenturi masale-
377
bis meSveobiT daadgina, rom xsenebul moxeles „xaxulis RvTismSoblis
saqmesTan“ Sexeba ara aqvs da arc SiZleba hqondes: im wels, rodesac
es xati gelaTis monastridan gaitaces, is saqarTveloSi Camosuli ar
iyo. mecnieris SefasebiT, es gataceba Cveulebrivi kriminaluri aqtia da sxva araferi (merab kezevaZe, gelaTis monasteri egzarqosobis
dros, quTaisi, 2006, Tavi 6, § 4: „gelaTis monastris 1859 wlis 19 maisis gaZarcva“, gv. 168-184).
avtori ramdenime saeklesio da kulturul-enobriv konfliqts
exeba. maT Sorisaa sisxliani drama, romelic 1886 wlis 25 (Tu 24)
maiss Tbilisis sasuliero seminariaSi datrialda, rodesac studentma
ioseb laRiaSvilma reqtori, dekanozi pavle Cudecki (Павел Иванович
Чудецкий), Tavis samuSao kabinetSi gangmira. monografiaSi vkiTxulobT:
„is [reqtori] qarTul enas imdenad amcirebda, rom mas ‘ZaRlebis enas’
uwodebda. (...) mis mokvlasTan dakavSirebiT rusma egzarqosma pavle
lebedevma arnaxuli reaqcia („unerhörte Schärfe~) gamoamJRavna. man (...)
mTeli qarTveli eri sajarod dawyevla („sprach öffentlich den Bannfluch
über die gesamte georgische Nation aus“)“ (gv. 94). cnoba xsenebuli reqtoris
mier qarTuli enis aseTi Seuracxyofis Taobaze CemTvis da, vfiqrob,
sxva mkvlevrisTvisac ucnobia. viciT mxolod, rom sityvebi „mTeli qarTveli eris sajarod dawyevlis“ Sesaxeb, romelic egzarqosma
TiTqos reqtoris dakrZalvis dRes warmoTqva, imdroindel qarTul
sazogadoebaSi vrceldeboda, Tumca saflavze warmoTqmuli am sityvis (epitafiis) teqsti, romelic „kavkazSi“ gamoqveynda (SemoklebiT
Targmnilia qarTulad: kalistrate cincaZe, Cemi mogonebebidan, Tbilisi, 2001, gv. 23-24), aseT pasaJs ar Seicavs. amasTanave ar moipoveba
met-naklebad sando wyaro, anu cnobili ar aris adamiani, romelic
daadasturebda da ityoda, Cemi yuriT movismine sityvebi: „wyeuli iyos
qarTveli eri!“. Tavad egzarqosi, cxadia, kategoriulad uaryofda
am braldebas; mis Sesaxeb mxolod xalxSi moaruli xma laparakobda.
dimitri yifianic ki, romelsac avtori imowmebs, xsenebuli braldebis realurobaSi darwmunebuli ar iyo, ris gamoc is braldebuls am
sityvebiT mimarTavda: „Tuki es sityvebi Tqven marTla warmoTqviT,
dauyovnebliv unda datovoT samwyso“. da marTlac: msgavsi saqcieli
fsiqiurad janmrTeli anu srul Wkuaze myofi samRvdelo pirisagan
warmoudgenelia. daismis kiTxva: icnobs ki eklesiis istoria „mTeli
eris“ aseT dawyevlas anu, rac igivea, anaTemas? Tu ara (da aseT rames
istoria namdvilad ar icnobs), am SemTxvevaSi, Cveni azriT, sasurveli
378
iqneboda saTanado samecniero-Teologiuri analizis Catareba. „mTeli eris dawyevla“ eklesiis enaze niSnavs am eris (naciis) eklesiisagan
gankveTas. am SemTxvevaSi Cveni avtori iyenebs gamoTqmas „Bannfluch“ anu,
igive, „Kirchenbann“, rac eklesiidan gaZevebas (garicxvas, gasaxlebas)
niSnavs. Tuki egzarqosma episkoposma „mTeli qarTveli nacia“, eric
da beric, eklesiidan garicxa (cxadia, Tavisi WkuiT), srul absurdamde mivalT: viRas episkoposad moiazrebda is Tavs saqarTveloSi?
is xom qarTvel mRvdlebTan da episkoposebTan erTad wirva-locvas
am ambebis Semdegac ganagrZobda?! mas taZarSi, sxvaTa Soris, mkvlelis Tanakurseli (SemdegSi kaTalikos-patriarqi da dRes wmindanad
gamocxadebuli) kalistrate cincaZe emsaxureboda, romelic, aseve, ar
(Tu ver) adasturebs „qarTveli eris dawyevlis“ Sesaxeb gavrcelebuli
xmebis adekvaturobas; is wers: „ar vici, iTqva Tu ara [egzarqosis mier]
es sityvebi“ (ix. misive aq damowmebuli naSromi, gv. 24). amis miuxedavad faqtia, rom Tanamedrove saqarTvelos politikur wreebSi es da
msgavsi gamonaTqvamebi erTgvari siamovnebiTac ki aris aRqmuli rogorc udavo WeSmariteba, rac xels uwyobs zogadi antirusuli fonis
gaZlierebas. swored amis gamoc sasurvelia, rom aseTi gamonaTqvamebi
publikaciebSi (miT ufro samecnieroSi da sulac evropul samecniero
literaturaSi) gadmoices akribiulad – koniunqtiviT da TurmeobiTi kiloTi anu ise, rogorc sinamdvilea: ambobdnen, rom man Turme ase
da ase Tqva; mas Turme esa da es ganucxadebia.
saqarTvelos istoriis meore tragikul furclad, gansaxilveli
Txzulebis mixedviT, kirion meoris, – am qveynis marTlmadidebeli
eklesiis avtokefaliis aRdgenis Semdeg pirveli kaTalikos-patriarqis
da dRes wmindanad Seracxili adamianis, – aRsasruli warmogvidgeba.
farTo sazogadoebisaTvis imTaviTve cnobili gaxda Semdegi: uwmindesi
kirioni, eklesiis saWeTmpyroblad arCevidan da aRsaydrebidan cxra
Tvis Semdeg, 1918 wlis 27 ivnisis dilas, Tavis sazafxulo rezidenciaSi, martyofis monasterSi, tyviiT gangmiruli ipoves. saZinebeli
oTaxis kari da fanjara Signidan daketili aRmoCnda, revolveri ki
gvamis gverdiT ido.
dRemde ar arsebobs sarwmuno da iuridiulad Camoyalibebuli
pasuxi kiTxvaze: ra moxda im RamiT martyofis monasterSi – mkvleloba Tu TviTmkvleloba? Tanamedrove saqarTveloSi popularobiT pirveli versia sargeblobs, meoreze ki aravin laparakobs. rac Seexeba imdroindel sapatriarqos, dasmul kiTxvaze mas mkafio pasuxi ar Camou-
379
yalibebia, Tumca TiTqos ufro meore versiisaken gadaixara; mrevls
simSvidisaken mouwoda da dumili arCia. mis pozicias axmovanebda
sakaTalikoso sabWos warmomadgeneli, iuristi da politologi, SemdegSi emigranti mRvdeli, cnobili sazogado moRvawe da kalmosani –
rafiel ivanicki-ingilo, rodesac misi uwmindesobis dakrZalvis dRes
gaurkvevlobaSi myof, dabneulsa da daqsaqsul sazogadoebas barux
spinozas sityvebiT mimarTavda: `Nec ridere, nec lacrimari, sed intelligere [arc
itiroT, arc icinoT, aramed gonebas mouxmeT]“ da dasZenda: „martyofis saidumloeba gamoucnobelia! (...) saukunoebSi warxdomilma unetaresma kaTalikozma saflavSi Caitana martyofis tragediis axsna, misi
sasikvdilo iaraze mikruli xeli ki hfaravs uRrmes mwuxarebasTan erTad mivardnil monastris saidumloebasac“ („saqarTvelo“, 1918, 7.VII,
№132, gv. 2). es aris da es: oficialuri gancxadeba arc sapatriarqo
sinodsa da arc sakaTalikoso sabWos mxridan ar gakeTebula. oponentebma, cxadia, TviTmkvlelobis versias erTsulovnad dauWires mxari.
maTi saTqmeli gamoxatulia egzarqatis erT-erTi maRali Cinosnis, Semdgom rusuli emigrantuli eklesiis arqimandritis, serafim verbinis,
statiaSi, resp. memuarSi, romelic gamoqveynebulia saTauriT „Русские
священномученики и мученики в Грузии“ (am statiis qarTuli Targmani Cveni
komentarebiTurT: kalistrate cincaZe 150, saiubileo krebuli, Tbilisi, 2017, gv. 187-224). masSi uwmindesi kirionis, ise rogorc saqarTvelos saxelmwifoebrivi damoukideblobis ideis mimarT ukiduresad
negatiuri ganwyobileba dasturdeba, ris gamoc misi TiToeuli sityva
mkacr kritikas saWiroebs, Tumca marTebuli arc yvelafris xelaRebiT
ugulebelyofa iqneba. samwuxarod, samecniero literaturaSi mkiTxveli iseT kiTxvebzec ki ver ipovis pasuxs, rogoricaa: ra gaakeTa maSindelma gamoZiebam, ra masalis Segroveba moaxerxa man da ram SeuSala
daskvnis gamotanas xeli?
gvrCeba STabeWdileba, rom Cveni avtori meore, anu TviTmkvlelobis, versias ar icnobs, radgan mis Sesaxeb arafers ambobs. monografiaSi vkiTxulobT: „(...) 1918 wlis 17 (28) ivniss saqarTvelos saeklesio
avtokefaliis avangardi („Vorkämpfer georgischer Autokephalie“) Tbilisis
maxloblad, martyofis monasterSi, mokles. mkvlelobis safuZveli
dRemde gaurkvevelia“ (gv. 196). CvenTvisac gaurkveveli da amouxsnelia: vis unda Caedina es aqti da ris gamo? am problemas Cven aseve
SevexeT prof. sergo vardosaniZis naSromisadmi miZRvnil recenziaSi,
romelic dabeWdilia humanitarul kvlevaTa JurnalSi „kadmosi“ (5,
380
2013, gv. 281-290), da aRvniSneT: „(...) patriarq kirionis mkvlelobis
versiis gamyarebis mcdeloba am didi saeklesio, erovnuli da kulturuli moRvawis wmindanad Seracxvis safuZveli gaxda“ (gv. 285). kanonizacia 2002 wlis 17 oqtombers Sedga, ramac sayovelTao sixaruli
gamoiwvia. amitom araa gasakviri, rom dRevandeli saqarTvelos politikur wreebSi swored teroris versiaa propagandirebuli da mis
politikur da, kerZod, panslavur motivSi TiTqos aravis epareba eWvi.
arsebobis ufleba, cxadia, orive versias aqvs, Tumca arcerTi maTgani
dRemde siRrmiseulad gaanalizebuli ar aris. amitom umjobesi iqneba, Tuki ruseT-saqarTvelos konfliqtebis mkvlevari orive versias
kritikulad ganixilavs da kvalificiur pasuxs gascems kiTxvas: ganekuTvneba Tu ara martyofis tragedia ruseT-saqarTvelos saeklesio
konfliqtebis sferos?
im qarTul saeklesio tradiciebs Soris, romlebic Zaladobrivi
rusuli saeklesio politikis Sedegad mospobil iqna, avtori „Zvel
qarTul liturgias“ asaxelebs. rusebma, misi warmodgeniT, saqarTveloSi „slavuri liturgia“ („slawischen Ritus“) Semoitanes da „Zveli
qarTuli wirva“ („altgeorgische Messe“) „saeklesio slavuri liturgiiT“
(durch die „kirchenslawische Liturgie“) Secvales. monografiaSi, amasTanave,
vkiTxulobT: „saqarTveloSi am dromde (rusebis Semosvlamde, n. p.) Jams
sami Zveli qristianuli liturgiiT – iakobis, basilisa da oqropiris
liturgiebiT – swiravdnen ZvelqarTulad. rogorc ki slavuri wesi
Semoitanes, iakobis liturgiiT sargeblobis praqtika moispo“ (gv. 159).
pirvel rigSi aseTi kiTxva daismis: mainc ras gulisxmobs aq cneba „slavuri wesi“ („slawischer Ritus“)? aseTi wesi qristianuli liturgiis istoriaSi cnobili ar aris; cnobilia mxolod wirva-locvis berZnul-bizantiuri wesis (Τυπος-is) Zveli slavuri redaqcia (tradicia), romlis
mimarT „wesis“ gamoyeneba gamarTlebuli ar aris. Tavad berZnul-bizantiuri wesi sam liturgias moicavs: ioane oqropiris, basili kesariakabadokielis da pap grigol didis („pirvelSewirulis“) liturgiebs.
yvela berZnul-bizantiuri tradiciis eklesia, maT Soris slavuri,
qarTuli da a. S., sazogado RvTismsaxurebaSi aRniSnul liturgiebs
iyenebs. dekanozis, SemdgomSi akademikosis, sasuliero mwerlobisa
da, gansakuTrebiT, liturgikis ganxriT msoflio mniSvnelobis mecnieris – korneli kekeliZis – monumenturi naSromiT „Литургические
грузинские памятники в отечественных книгохранилищах и их научное значение“
(Tbilisi, 1908) garkveulia, rom RvTismsaxurebis berZnul-bizantiuri
381
tipikoni saqarTveloSi me-10 saukunis bolo wlebidan Semodis. manamde
ki qarTul eklesiebSi RvTismsaxureba ierusalimis ganCinebis anu qristes saflavze me-5 saukuneSi SemuSavebuli ganawesis qarTuli versiis mixedviT sruldeboda (arsebobs am versiis rusuli da laTinuri
Targmanebi). aRniSnuli ganCinebis anu, igive, tipikonis Tanaxmad, saRvTo msaxureba iakobisa da petres wirvebis mixedviT unda warimarTos.
iakobis wirvis qarTuli versia, romlis teqsti Cvenamde me-11 saukunis
xelnawerebiT aris moRweuli, pirvelad korneli kekeliZem Seiswavla
da gamosca: Древне-грузинский Архиератикон, Тифлис, 1912. am versiis teqsti Targmnilia rusul, laTinur da inglisur enebze da TiToeuli
Targmani mecnieruladaa gamocemuli (ix. sxvaTa Soris: P. M. Tarchnishvili, Eine neue georgische Jakobusliturgie, in: „Ephemerides Liturgiae“, 62/1948). Sesabamisi gamokvlevebiT dadgenilia, rom qarTul saeklesio sivrceSi
me-10 saukunis bolos da me-11 saukunis dasawyisSi Catarda reforma,
romlis Sedegad RvTismsaxurebis ierusalimuri praqtika berZnul-bizantiurma praqtikam Caanacvla. es is droa, rodesac warmoiqmna saqarTvelos erTiani samefo, romlis saeklesio msaxurebis unificireba saxelmwifos interesis sagans warmoadgenda. amdenad, aRniSnulma
reformam iakobisa da petres liturgiebis saeklesio RvTismsaxurebis
velidan gaqroba bunebrivad gamoiwvia da arcerTi mociqulis liturgiis teqstiT saqarTveloSi Jami me-11 saukunidan aRar iwireboda. amitomaa, rom es teqstebi mogviano xanis xelnawerebSi aRar dasturdeba.
ase rom, rusebi „iakobis liturgiis funqcionirebas“ („die Praxis der Jakobus-Liturgie“) ver akrZalavdnen, radgan es liturgia daviwyebas bunebrivi dinebiT rusebis kavkasiaSi gamoCenamde didi xnis win mieca da
qristianuli arqeologiis (farTo gagebiT) sakuTrebad iqca.
anonimurad gamocemuli broSura „Судьбы Грузинской Церкви“
(Москва, 1907), romlis avtori ueWvelad aris zemoT xsenebuli nikoloz
durnovo, aseT informaciasac Seicavs (gv. 26): rusebis mier „qarTveli berebi gandevnili iqnen (...) safaris, zarzmis, kabenis, mamkodis,
drandis, samebis, biWvinTis“ monastrebidan (qarTuli Targmani z. kaxaberiZisa: bedi qarTuli eklesiisa, Tbilisi, 1997, gv. 13). sarecenzio
naSromis im TavSi, romlis saTauria `Der Tod des Lazarus [lazares sikvdili]“, es informacia komentaris gareSe aris mocemuli (gv. 162), rac
migvaniSnebs, rom Cvens avtors misi realurobis sjera. daismis kiTxva:
rogor SeeZloT rusebs, magaliTad, zarzmisa da safaris monastrebidan berebis gaZeveba, maSin rodesac es monastrebi, ise rogorc samc-
382
xe-saaTabagos, afxazeTisa Tu saqarTvelos sxvadasxva regionis ara
erTi da ori monasteri, rusul okupaciamde didi xniT adre bermonazvnebisagan daclili, wirva-locvisagan daqvrivebuli da metwilad
dangreuli iyvnen?! mizezi gasagebia da cxadi: osmaluri da sparsuli okupacia rig sxva faqtorTan erTad. rasac durnovo da misi stilis mkvlevrebi am saganze weren da amboben, sxva araferia, Tu ara
anaqronizmi da safuZvels moklebuli gamonaTqvami, romlis seriozulad aRqma SeuZlebelia.
ramdenime SeniSvna kaTalikos ambrosi xelaiasTan dakavSirebul
informaciebs Seexeba. sarecenzio naSromi, ise rogorc bevri sxva naSromi, imeorebs zepirgadmocemas imis Sesaxeb, rom braldebulma kaTalikosma sasamarTlo procesze TiTqos warmoTqva sayovelTaod cnobili sityvebi: „Cemi suli ekuTvnis RmerTs (...)“. Semonaxulia aRniSnuli
procesis aRwera da braldebulis saboloo sityvis teqsti, saidanac
irkveva, rom man Sinaarsobrivad zepirgadmocemis msgavsi sityva marTlac warmoTqva. imis Sesaxeb, Tu rogor gaformda es sityva koleqtivis mexsierebaSi im formulad, romelic cnobili da popularulia,
Cveni azri Camoyalibebuli gvaqvs naSromSi „kalistrate cincaZe sarwmunoebis, moqalaqeobisa da kulturis Sesaxeb“ (ix.: kalistrate cincaZe, qadagebebi da sityvebi, gamosacemad moamzada, Sesavali da gamokvleva daurTo nugzar papuaSvilma, Tbilisi, 2014, gv. 280-281), romlis
gaTvaliswineba, vfiqrobT, am SemTxvevaSi sasurveli iqneboda. filip
amonis mixedviT kaTalikosi ambrosi „1927 wels sapyrobileSi gardaicvala“ (gv. 210), rac, cxadia, sinamdviles ar Seesabameba, radgan viciT
(da araferia saeWvo), rom uwmindesi ambrosi Tavis rezidenciaSi gardaicvala. es epizodi TiTqmis detalurad aqvs aRwerili mis Tanamosaydres mitr. (Semdg.: kaTalikos-patriarq) kalistrate cincaZes naSromSi „mware mogonebani saqarTvelos eklesiis axlo warsulidan“. masSi
vkiTxulobT: saqarTvelos eklesiis „droebiTma mmarTvelobam“ dadgenileba kaTalikos-patriarqis „saqmeTa warmoebisagan“ „ganTavisuflebis“ Sesaxeb mis uwmindesobas 1927 wlis 23 marts gamoucxada. „am gamocxadebis meore dRes kaTolikoz-patriarqma ambrosim dahkarga enis
xmarebis SesaZlebloba (martis 25), martis 27 gonebac, xolo martis 29
dilis sam saaTze ki ganuteva suli“ (`mwignobroba qarTuli~, 9, Tbilisi, 2010, gv. 473-474). aRniSnuli memuaridanac Cans, rom es saqarTvelos
kaTalikos-patriarqis maSindel rezidenciaSi moxda.
383
yvela SeniSvnas, rac moniSnuli maqvs, am formatSi ver ganvixilav. maTi umravlesoba faqtebisa da movlenebis Cems pirad aRqmasa
da Sefasebas gamoxatavs, rac zogjer Cveni avtoris Sexedulebebs ar
eTanxmeba. magaliTad: is darwmunebulia, rom prezident zviad gamsaxurdias winaaRmdeg mowyobili SeiaraRebuli amboxeba inspirirebuli
iyo ruseTis mier (gv. 7). es, cxadia, moaruli da popularuli azria,
ufro sworad, – rwmena. me ar vici, ramdenad adekvaturia es rwmena, magram udavoa, rom msgavs SemTxvevaSi albaT sasurveli unda iyos
damatebiTi argumentebis Tu ganmartebebis warmodgena.
es SeniSvnebi anu magaliTebi, vfiqrobT, sakmarisia imis saCveneblad, rom monografiis zogierTi adgili dazustebas saWiroebs. eWvi
araa, rom konfliqtebis sarwmuno da sargeblis momtani istoriis
Sedgena SesaZlebelia mxolod faqtebisa da movlenebis adekvaturi
aRqma-warmoCenis Sedegad. religiuri Tematika am istoriis yvelaze
mgrZnobiare aspeqtad gamoiyureba, ris gamoc yuradReba gansakuTrebiT eklesiasTan dakavSirebul sakiTxebze gavamaxvileT. cxadia,
magaliTebis ricxvis gazrda SegveZlo, magram amis saSualebas sarecenzio reglamenti ar gvaZlevs da aucileblobasac ver vxedavT. sxva
SeniSvnebs avtors piradad movaxseneb, Tuki saSualeba momecema da mas
survili eqneba.
daskvnis saxiT aRvniSnav, rom filip amonis monografiis mniSvneloba didia rogorc mecnieruli, ise sazogadoebrivi da praqtikuli
TvalsazrisiTac. masSi Tavmoyrilia uamravi istoriuli dokumenti,
cnoba da bibliografiuli miTiTeba, rac ruseT-saqarTvelos konfliqtebis istoriiT dainteresebul adamianebs did samsaxurs gauwevs. amis gamo am naSromis mesame, gadamuSavebuli da dazustebuli
versiis momzadeba, misi qarTul-rusul enebze Targmna da droulad
gamocema sasurvel da sasargeblo saqmed warmogvidgeba.
384
SemoklebaTa ganmarteba
Abbreviations
georgika
georgika, bizantieli mwerlebis cnobebi saqarTvelos
Sesaxeb, berZnuli teqsti qarTuli TargmaniTurT
gamosca da ganmartebebi daurTo s. yauxCiSvilma
Tsu Sromebi
Tbilisis saxelmwifo universitetis Sromebi
lx
literatura da xelovneba
macne, iaexs
saqarTvelos ssr mecnierebaTa akademiis macne:
istoriis, arqeologiis, eTnografiisa da xelovnebis
istoriis seria
macne, iexs
saqarTvelos mecnierebaTa akademiis macne: istoriis,
eTnografiisa da xelovnebis istoriis seria
macne, smasmgo macne: saqarTvelos ssr mecnierebaTa akademiis sazogadoebriv mecnierebaTa ganyofilebis organo
mski
masalebi saqarTvelosa da kavkasiis istoriisaTvis
narkvevebi, sxsm narkvevebi, akademikos Salva amiranaSvilis saxelobis
saqarTvelos xelovnebis saxelmwifo muzeumi
siiS
Tsu saqarTvelos istoriis institutis Sromebi
sin
saqarTvelos istoriis narkvevebi
sk
saistorio krebuli
smam
saqarTvelos ssr mecnierebaTa akademiis moambe
ss
saqarTvelos siZveleni
ssmm
saqarTvelos saxelmwifo muzeumis moambe
ssuS
soxumis saxelmwifo universitetis Sromebi
sx
sabWoTa xelovneba
qisk
qarTuli istoriuli sabuTebis korpusi
qronikebi
qronikebi da sxva masala saqarTvelos istoriisa (da
mwerlobisa), gamocemuli Tedo Jordanias mier
qse
qarTuli sabWoTa enciklopedia
qsZ
qarTuli samarTlis Zeglebi, gamocemuli isidore
doliZis mier
q. cx.
qarTlis cxovreba
qw
qarTuli wyaroTmcodneoba
Zeglebi
Zveli qarTuli agiografiuli literaturis Zeglebi
Zm
Zeglis megobari
Zxd
Zveli xelovneba dRes
385
AEMAe
AnSt
AO
BK
BMGS
BSl
BSO[A]S
CMH
DOP
GRBS
H&T
IJPOR
JAOS
JFS
JLP
JMH
JMMH
JONS
OC
OCP
OPREE
Oxford EP
PO
QC
REArm
SemKond
SHAJ
ВВр
ВО
ИАФАН СССР
КСИА
КСИЭ
СИППО
СЭ
ЭВ
Archivum Eurasiae Medii Aevi
Anatolian Studies
Ars Orientalis
Bedi Kartlisa, Revue de Kartvélologie
Byzantine and Modern Greek Studies
Byzantinoslavica – Revue Internationale des Etudes Byzantines
Bulletin of the School of Oriental and African Studies
The Cambridge Medieval History
Dumbarton Oaks Papers
Greek, Roman, and Byzantine Studies
History and Theory: Studies in Philosophy of History
International Journal of Public Opinion Research
Journal of the American Oriental Society
Journal of Forensic Sciences
Journal of Legal Pluralism
The Journal of Modern History
Journal of Medieval Military History
Journal of the Oriental Numismatic Society
Oriens Christianus: Hefte für die Kunde des christlichen Orients
Orientalia Christiana Periodica
Occasional Papers on Religion in Eastern Europe
Oxford Economic Papers (UK)
Patrologia orientalis
The Qumran Chronicle
Revue des Etudés Armeniennés
Seminarium Kondakovianum
Studies in the History and Archeology of Jordan
Византийский Временник
Византийское обозрение
Известия Армянского филиала АН СССР
Краткие Сообщения Института Археологии (Российская
Академия Наук)
Краткие Сообщения Института Этнографии
Сообщения Императорского Православного Палестинского
Общества
Советская Этнография
Эпиграфика Востока
386
avtorTa Sesaxeb
List of Authors
beili jeims
Baillie James
avstriis mecnierebaTa akademia, avstria
Austrian Academy of Sciences, Austria
eleqtronuli fostis misamarTi /
Email address: james.baillie@oeaw.ac.at
beniZe julia
Benidze Julia
ivane javaxiSvilis saxelobis
Tbilisis saxelmwifo universiteti
Ivane Javakhishvili Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: juliabenidze@gmail.com
biTaZe liana
Bitadze Liana
ivane javaxiSvilis saxelobis Tbilisis
saxelmwifo universitetis
ivane javaxiSvilis saxelobis
istoriisa da eTnologiis instituti
Ivane Javakhishvili Institute of History and
Ethnology of Ivane Javakhishvili
Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: liana.bitadze@tsu.ge
diRmelaSvili qeTevan
Digmelashvili Ketevan
saqarTvelos kulturuli
memkvidreobis dacvis erovnuli saagento
National Agency for Cultural
Heritage Preservation Georgia
eleqtronuli fostis misamarTi /
Email address: ketisha80@gmail.com
387
dovasi evangelos
Ntovas Evangelos
ianinis universiteti, saberZneTi
University of Ioannina, Greece
eleqtronuli fostis misamarTi /
Email address: evntovas@gmail.com
vaSakiZe valerian
Vashakidze Valerian
ivane javaxiSvilis saxelobis Tbilisis
saxelmwifo universitetis
ivane javaxiSvilis saxelobis
istoriisa da eTnologiis instituti
Ivane Javakhishvili Institute of History and
Ethnology of Ivane Javakhishvili
Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: valerian.vashakidze@tsu.ge
vaCnaZe naTela
Vachnadze Natela
wm. andrias qarTuli universiteti
St. Andrews Georgian University
eleqtronuli fostis misamarTi /
Email address: n.vachnadze@sangu.edu.ge
kartni andrea
Carteny Andrea
la sapiencas universiteti, romi, italia
La Sapienza University of Rome, Italy
eleqtronuli fostis misamarTi /
Email address: andrea.carteny@uniroma1.it
laWyepiani elguja
Latchkepiani Elguja
ssip `levan samxaraulis saxelobis
sasamarTlo eqspertizis erovnuli biuro~
Levan Samkharauli National Forensics Bureau
eleqtronuli fostis misamarTi /
Email address: ELachkepiani@expertiza.gov.ge
388
leiTem-sfrinqli jon
Latham-Sprinkle John
gentis universiteti, belgia
Ghent University, Belgium
eleqtronuli fostis misamarTi /
Email address: John.lathamsprinkle@ugent.be
maCabeli kiti
Machabeli Kitty
giorgi CubinaSvilis saxelobis qarTuli
xelovnebis istoriisa da ZeglTa dacvis
erovnuli kvleviTi centri
The George Chubinashvili National Research Centre
for Georgian Art History and Heritage Preservation
eleqtronuli fostis misamarTi /
Email address: kmachabeli@yahoo.fr
mindoraSvili daviT
Mindorashvili David
saqarTvelos erovnuli muzeumi,
oTar lorTqifaniZis saxelobis
arqeologiuri kvlevebis instituti
Georgian National Museum, Otar Lordkipanidze
Institute of Archaeological Research
eleqtronuli fostis misamarTi /
Email address: datomindorashvili@yahoo.com
narimaniSvili goderZi
Narimanishvili Goderdzi
saqarTvelos erovnuli muzeumi
Georgian National Museum
eleqtronuli fostis misamarTi /
Email address: goderdzi_narimanishvili@yahoo.com
papuaSvili nugzar
Papuashvili Nugzar
korneli kekeliZis saxelobis saqarTvelos
xelnawerTa erovnuli centri
Korneli Kekelidze Georgian
National Centre of Manuscripts
eleqtronuli fostis misamarTi /
Email address: nugzarpa@yahoo.de
389
picolo paolo
Pizzolo Paolo
iagelonis universiteti, krakovi,
poloneTi
Jagiellonian University in Kraków, Poland
eleqtronuli fostis misamarTi /
Email address: paolo.pizzolo@uj.edu.pl
ORCID identification: 0000-0003-4066-2968
sxirtlaZe zaza
Skhirtladze Zaza
ivane javaxiSvilis saxelobis
Tbilisis saxelmwifo universiteti
Ivane Javakhishvili Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: zazaskhirtladze@gmail.com
faRava irakli
Paghava Irakli
ilias saxelmwifo universiteti,
giorgi wereTlis aRmosavleTmcodneobis instituti
Ilia State University, Giorgi Tsereteli Institute of Oriental Studies
eleqtronuli fostis misamarTi /
Email address: mesefi@gmail.com
Sneursoni erga
Shneurson Erga
hale-vitenbergis martin luTeris universiteti,
aRmosavleTmcodneobis instituti,
qristianuli aRmosavleTis da bizantiuri kvlevebis
ganyofileba, hale (zaale), germania
Martin-Luther-University Halle-Wittenberg, Oriental Institute,
Department of Oriental Christian and Byzantine Studies,
Halle (Saale), Germany
eleqtronuli fostis misamarTi /
Email address: erga124@gmail.com
390
CitunaSvili dali
Chitunashvili Dali
ivane javaxiSvilis saxelobis
Tbilisis saxelmwifo universiteti
Ivane Javakhishvili Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: dali_chitunashvili@yahoo.com
wurwumia mamuka
Tsurtsumia Mamuka
damoukidebeli mkvlevari
Independent researcher
eleqtronuli fostis misamarTi /
Email address: Mamuka@mkhedari.ge
jalabaZe naTia
Jalabadze Natia
ivane javaxiSvilis saxelobis Tbilisis
saxelmwifo universitetis
ivane javaxiSvilis saxelobis
istoriisa da eTnologiis instituti
Ivane Javakhishvili Institute of History and
Ethnology of Ivane Javakhishvili
Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: natia.jalabadze@tsu.ge
janiaSvili lavrenti
Janiashvili Lavrenti
ivane javaxiSvilis saxelobis Tbilisis
saxelmwifo universitetis
ivane javaxiSvilis saxelobis
istoriisa da eTnologiis instituti
Ivane Javakhishvili Institute of History and
Ethnology of Ivane Javakhishvili
Tbilisi State University
eleqtronuli fostis misamarTi /
Email address: lavrenti.janiashvili@tsu.ge
391
Sps `printjeo~, 2022
Tbilisi, 0131, demetre Tavdadebulis q.18, : +995 32 222 06 08
E-mail: ichachanidze@mail.ru
392