Lasha Tkebuchava | National Center of Manuscripts (original) (raw)

Papers by Lasha Tkebuchava

The Scroll, Ecclesiastical-Scientific Collection, 2024

This essay examines old Georgian translations of the two-part work Capita Paraenetica (Κεφάλαια ἤ... more This essay examines old Georgian translations of the two-part work Capita Paraenetica (Κεφάλαια ἤ παραίνεσις: CPG 6583) by Pseudo-Nilus of Sinai. The mentioned text in Greek, in the form of combined and split versions, is known as the work of Saint Nilus of Sinai and Saint Hesychius of Jerusalem (its critical edition does not exist). In the first stage of the periods of ancient Georgian translation (the pre-Athonian period: V-X centuries), both parts of Capita Paraenetica appear to be translated in fragments under the name of Hesychius, and later its complete version was translated by Ephrem Mtsire (XI century) but it is known as the one under the authorship of Nilus.
This study shares the opinion that the work actually belongs to the Origenist author Evagrius Ponticus, but was spread in the Greek manuscript tradition under the names of Hesychius and Nilus, therefore, their ancient Georgian translations were also influenced by the tradition mentioned above.
In this essay, the translation of the second part of the text done by Ephrem Mtsire – Sententiae (Γνῶμαι: 6583b) – is published for the first time. It is compared with the existing Greek versions, and is accompanied with a table of juxtapositions of the sententiae in Georgian and Greek versions is given.

The Scroll, Ecclesiastical-Scientific Collection, 2024

The essay presented here discusses the teaching of the well-known ascetic Evagrius Ponticus about... more The essay presented here discusses the teaching of the well-known ascetic Evagrius Ponticus about contending with demonic thoughts. The first part of the article analyzes Evagrius’ work Antirrheticus, which in the old Georgian translation of Euthymius the Athonite is called "Refutation of Passions" („სიტყჳსგებისათჳს ვნებათაჲსა“). The treatise represents an ascetic handbook which teaches how to withstand the eight temptations.
The second part of the article suggests a theme of coping with one’s temptations and ascetic tradition.
The research done on the topic shows that Evagrius Ponticus’ Antirrheticus is a very useful guide to ascetic practice. The book is equipped with the wisdom of the Holy Scriptures. Its practical purpose is to conduct one’s spiritual battle wisely and drive out demonic thoughts immediately as they occur so that their persistence in the heart does not become the cause of sin.

Bilingual Scholarly Peer-Reviewed Journal "Spekali", Sep 2023

This paper identifies and discusses the translations authored by Evagrius Ponticus (IV century) a... more This paper identifies and discusses the translations authored by Evagrius Ponticus (IV century) and translated by St. Euthymius the Hagiorite. Monk Evagrius, a famous Origenist, excommunicated by the Fifth World Church Council (553), is the author of many ascetic works in Greek. Many of his works were spread over time under the names of other church writers, and the original versions of some were completely lost. The following works were preserved only in translations. Exhortations by Evagrius Ponticus became known in the Georgian language as extracts quite early (in the pre-Athonic period), although, as it turns out, many of his writings were also translated disguised by Euthymius the Hagiorite but under the name of St. Basil the Great and St. Maximus the Confessor.

The Scroll, Ecclesiastical-Scientific Collection, 2022

The present essay partially identifies the work, titled – “Spiritual Teachings”, translated by Sa... more The present essay partially identifies the work, titled – “Spiritual Teachings”, translated by Saint Euthymius the Athonite.The author of the writing, consisting of one hundred teachings, is purported to be Saint Maximus the Confessor. As it has been discovered, the main part of the mentioned text contains qoutations from Evagrius Ponticus’s exhortatory writing Capita Paraenetica (CPG 6583a). In the Greek tradition of manuscript study, this work circulated with the authorship attributed to Saint Nilus of Sinai and Saint Hesychius of Jerusalem.
In addition, the essay discusses “Teachings”, known as the writings of Saint Gregory of Nazianzus and Saint Basil the Great, which were also translated by Saint Euthymius the Athonite. While studying Pseudo-Basil’s “Teachings” (“On Prayer”), an interesting novelty was revealed, namely, it was discovered to be a compendium of the works of Evagrius Ponticus. As it has also been discovered, in the translations of Euthymius the Athonite, the works of Evagrius Ponticus are attributed to St. Basil the Great and St. Maximus the Confessor.

Theological-Scientific Works, 2022

Apart from other texts, some anathemas are found in the compiled work “Hodegos” by St. Euthymius ... more Apart from other texts, some anathemas are found in the compiled work “Hodegos” by St. Euthymius the Athonite, which are directed to different heretics. Studying them thoroughly, we deduce that St. Euthymius borrowed a theme of anathemas from different sources and compiled these anathemas on his own. The anathemas are also preserved in a hagiographic work “Life of Theodore of Edessa” by an unknown Greek author (certain Basil Emesel). The latter is also a compiled work, which was translated into Georgian by Ephrem Mtsire. The anathemas found in Greek “Life of St. Theodore of Edessa” literally coincide with the ones in “Hodegos”. However, there are 13 anathemas preserved in “Hodegos”, while we find ten ones in “Life of St. Theodore of Edessa”. Such literal coincidence of the anathemas kept in two different texts makes us believe that the anathemas in both “Hodegos” and “Life of St. Theodore of Edessa” belong to one and the same person – Euthymius the Athonite, who translated „Abukura” into Greek.

Theological-Scientific Works, 2022

In the present work is published the two ancient Georgian versions of the homily of Pseudo-Eusebi... more In the present work is published the two ancient Georgian versions of the homily of Pseudo-Eusebius of Alexandria "De commemoratione Sanctorum" (CPG 5517). The first version is an earliest translation, but the second is extended and edited on the ground of the first.

Mravaltavi, Philological and Historical Researches, 2021

In the article, two Georgian translations of the homily De charitate by Pseudo-Eusebius of Alexan... more In the article, two Georgian translations of the homily De charitate by Pseudo-Eusebius of Alexandria are studied and published.
One of them is preserved in the 11th century collection – the Parkhali Mravaltavi (NCM A-95), and the other – in the 13th century manuscript NCM A-70. The texts are untitled in both manuscripts; in NCM A-95, it follows Eusebius’ homily De jejunio, and in NCM A-70, it is placed after the pericope De die Dominico by the same Eusebius. Both translations of the homily seem to have been created before the 10th century.
The version A presented in NCM A-95 is more extensive, and the version B of NCM A-70 – relatively short. In terms of redaction, none of them originate from the Greek text published in Patrologia Graeca (PG 86-1, col. 324-328).

Enriko Gabidzashvili 90, 2021

The paper examines Saint Euthymios the Hagiorite’s translation of questions and responses titled:... more The paper examines Saint Euthymios the Hagiorite’s translation of questions and responses titled: “A question of a certain brother to a Theban monk“. The text itself is of ascetic nature and consists of 19 questions and responses. It appears that during the systematic translation of the Apophthegmata the same text was translated in Georgian by Theophilos the Hieromonk. But in case of Theophilos’s translation, it was included in a dialogue titled ‘spiritual dialogue and conversation of spiritual brothers in the form of questions and answers’. This text in Theophilos’ translation begins with the 13th question and response and includes the entire text. It is identical with the Greek edition, where the dialogue with the Theban monk is included as an independent text, as well as a merged one. In the latter case, it is connected from the 13th dialogue with the text that in some editions of the Apophthegamata is placed before it. The dialogue with the Theban Monk itself is an anonymous addition to the Apophthegamata Patrum. It appears both in the alphabetic-anonymous editions, as well as in the systematic and expanded editions of the Apophthegmata.

Enriko Gabidzashvili 90, 2021

The paper is a publication and study of Euthymios the Hagiorite’s translation of an apophthegm of... more The paper is a publication and study of Euthymios the Hagiorite’s translation of an apophthegm of the famous 4th-century ascetic monk Evagrius Ponticus’. The maxim is the 9th chapter of the Evagrius’ Rerum Monachalium Rationes (PG 40, col. 1261), which is also included in the alphabetic as well as systematic collection of the Apophthegmata Patrum. Euthymios’ translation of Evagrios’ sayings was discovered in the untitled teachings attributed to Basil the Great, where it is the last maxim (A-1101, 132v-134r; Jer. 14, 340v-342v). The same apophthegm was discovered in Theophilos the Hieromonk’s Georgian translation of the systematic Patericon, which, due to its editorial differences, is attributed to monk Amona.

ქართული ნათარგმნი ჰომილეტიკური ძეგლები, 2020

The present volume of the series “Homiletic Monuments Translated into Georgian” is dedicated to t... more The present volume of the series “Homiletic Monuments Translated into Georgian” is dedicated to the old Georgian translations of Homilies on the Baptism of our Lord Jesus Christ. The publication includes both previously published homilies (edited and filled with corroboratory passages from other manuscripts), as well as - unpublished to this day ones. These homilies are the sermons delivered by Saint Nino and seven great Byzantine Church Fathers on the feast of the Baptism of our Lord Jesus Christ.
Most of them were translated into Georgian during the pre-Athonic period (up to the end of the 10th century) by anonymous translators and were collected in collections of homiletic-hagiographic texts of the 8th-9th centuries, called “Mravaltavi” (Books of multiple texts). Two of the sermons whose author is Saint Sophron of Jerusalem († 638) and are translated into Georgian by Eprem Mtsire (9th c) represent an exception. Among the texts on the Baptism, St. Nino’s († 338) homily is pseudo-epigraphic and is considered to be an anti-Arianic writing.
Julian of Tabis (the 5th century) is unknown in Christian Literature and the content of his homily is of anti-Monophysitic nature.
The source of the homily on the Baptism by Cyril of Jerusalem († 386) is found to be his own Catechesis III (PG 33, col. 425-450).
The author of two more homilies on the Baptism is Gregory of Nyssa († 394). The second of these two is a continuation of the first one, and is to be pronounced the following week after the feast of the Baptism of the Lord.
The first homily is known in Georgian sources as the one whose author is St. John Chrysostom (as well as in Syriac sources); however, according to a Greek source it is attributed to Gregory the Wonderworker († 270) (PG 10, col. 1177-1189). The surviving abridged Latin version of the same homily is known as the one of Gregory of Antioch (6th c.) (PG 88, col. 1865-1872).
The Greek text of the second homily is known as of the authorship of St. John Chrysostom (PG 64, col. 33-38) and of Gregory of Antioch (PG 88, col. 1871-1884), and its fragment is quoted in the work De Sacris Parallelis (PG 96, col. 509-512) and works of Gregory of Nyssa which are considered as lost ones (PG 46, col. 1109-1112).
In the homiletic literature translated into Georgian, there are seven more homilies on the Baptism known as those of John Chrysostom († 407). Of these seven, the Greek source of only one text is identified for certain (PG 50, col. 805-808). Therefore, today the rest of them are considered as Georgian versions.
The homily on the Baptism of Saint Proclus of Constantinople († 446) (PG 65, col. 757-764) can be found in two Georgian translations.
The first text, which is included in the Mravaltavi, represents a pre-Athonic translation, while the second one is taken from the Russian Prologue Synaxis (17th century), presumably by the Georgian royal, King Archil (1647-1713). In the Prologue-Sinaxis, which is translated from Russian, there can be found another homily known as the one belonging to Proclus: its Greek source is unknown.
The homily on the Baptism by Pseudo-Eusebius of Alexandria (5th c.) (PG 86, col. 372-380) is preserved in two ancient Georgian translations. One of them is included in the Athonic Mravaltavi and is translated from the Greek source, while the other is preserved in the Tbeti and Parkhali Mravaltavi and contains obvious Armenianisms.
It should be noted that compared to the Greek text, in the Georgian versions six passages have been added, which indicates the existence of an extensive edition of the Greek text.
Due to the large volume of the material, we were not able to include in this volume the homilies by Saint Gregory of Nazianzus which are translated into Georgian by three translators (Saint Euthymius the Athonite, Ephrem Mtsire and David of Tbeti). The following edition of the series will be dedicated to this material.

The Scroll, Ecclesiastical-Scientific Collection, 2021

The present essay represents an analysis of the old Georgian translation of Evagrius Ponticus’s F... more The present essay represents an analysis of the old Georgian translation of Evagrius Ponticus’s Fourth Epistle. The translated version belongs to Saint Euthymius the Athonite. The mentioned text in the Georgian translation is an introductory epistle to the ascetic work “Talking Back of Passions”, the latter known as belonging to Maximus the Confessor. The “Talking Back of Passions”, in turn, is a synthesis of Evagrius Ponticus’s “Antirrheticus” and “De octo spiritibus malitiae”. As is known, the Fourth Epistle was written as related to “Antirrheticus” and was its integral part before the loss of the Greek original of the monument. This fact is confirmed in the Georgian version of the text, but the difference it contains is that the work itself is attributed to Maximus the Confessor but Father Thalassius is named as its addressee.
The Georgian translation of Evagrius’s Fourth Epistle is quite different from the original. In particular, Euthymius’s translation is compilated and extended. The fourth paragraph of the epistle is to be marked out as completely different from the one in the original. It has been proved that this different section represents a fragment of Saint Theodore Studite’s Fifty-sixth Catechesis (Catechesis LVI). The same fragment was also found in “The Life of Theodore of Edessa”.
The interpolations in “The Life of Theodore of Edessa” gives us an interesting picture and leads us to the conclusion that it must have been compiled by Euthymius the Athonite and includes “The Martyrdom of Michael of the Monastery of Saint Sabbas the Sanctified”, translated from Georgian into Greek by Euthymius, as well as the fragment from Theodore the Studite’s Catechesis LVI, Michael Syncellus’s “Creed” and anathemas, which are also found as incorporated sections in the Georgian translations executed by Euthymius (“The Hodegos”, “The Life of Saint Maximus the Confessor“ and “Talking Back of Passions”).

Theological-Scientific Works, 2020

The Compendium of Sermons by St. Theodore the Studite in the ancient Georgian ecclesiastic script... more The Compendium of Sermons by St. Theodore the Studite in the ancient Georgian ecclesiastic scripts is known as 'The Stodieri', translated and composed by St. George the Athonite. The hereby Paper is dedicated to determination of the composition of the abovementioned monument and identifi cation of its Greek source. As it is revealed, 'The Stodieri' is composed of five parts: 1. Testamentum by St. Theodore the Studite (PG 99, col. 1813-1824); 2. Epigramma... (PG 99, col. 105-108); 3. Naucratii Confessoris encyclica… (PG 99, col. 1825-1850); 4. 'Spiritual Studies' of the Great Lent; 5. 'The Studies' after the Great Lent.
'Spiritual Studies' (part 4) is purposed for the period of the Great Lent and concludes 43 sermons in the ancient manuscripts and 49 sermons in some later lists. They have been provided from two compendiums of the studies by St. Theodore – the Small and Great Catechesis ('Parva Catechesis' and 'Magna Catechesis'). 'The studies' (part 5) are also translated from the 'Small Catechesis', which consists of 15 initial sermons of the hereof compendium. The Paper provides the Greek source of each study.

Theological-Scientific Works, 2020

The hereby Paper considers the work by Evagrius Ponticus “De octo spiritibus malitiae” and its tr... more The hereby Paper considers the work by Evagrius Ponticus “De octo spiritibus malitiae” and its translation by Euthymius the Athonite. The novel is considered to belong to St. Maximus the Confessor in Georgian theological scripts and is revealed as part of the “Talking Back of Passions”. The hereof ascetic monument (Talking Back of Passions) is the ascetic guideline consisting of "Antirrheticus" by Evagrius Ponticus (IV century) and his “De octo spiritibus malitiae”.
The Georgian fragments of the works by Evagrius Ponticus with the ancient pre-Athonian translation (Sin. 35, 907) exist, including the first two chapters of “De octo spiritibus malitiae” (De gula and De luxuria). The Greek original of the novel itself is known with the extended (B) and brief (A) versions. As it is revealed, both Georgian translations in editorial terms (pre-Athonian and by Euthymius the Athonite) follow the extended (B) version of the Greek text. At that, the translation by Euthymius the Athonite reveals particular proximity to the Athonian manuscript Lavra Γ 93 dated with the XI century.

The Scroll, Ecclesiastical-Scientific Collection, 2020

The present work presents translated versions of Symeon of Mesopotamia’s Teaching (“On Death“) an... more The present work presents translated versions of Symeon of Mesopotamia’s Teaching (“On Death“) and John the Merciful’s († 616-620) Apopthegmata, included as one piece of writing in Manuscript Tbilisi A 1101 (1047). The text is translated by Euthymius the Athonite. The essay discusses the interrelationship and origin of the two texts. It has been discovered that St. John the Merciful’s Apopthegmata is a fragment from the Cimenian edition which is a description of his own life, and represents a recollection of St. Symeon the Stylite’s revelation. In the Old Slavic collections it is included as a separate work, however, unlike the Georgian version, it does not follow the text of Symeon of Mesopotamia. Due to the authors’ identical names and thematic similarities, purportedly, Euthymius the Athonite († 1028) identified the two Symeon’s (Mesopotamian and Stylite) Teachings “On Death” as one work.

The Scroll, Ecclesiastical-Scientific Collection, 2020

The present work examines Euthymius the Athonite’s translation of Evagrius Ponticus’ writing “Ant... more The present work examines Euthymius the Athonite’s translation of Evagrius Ponticus’ writing “Antirrheticus” and its relation to the Armenian-Syrian versions of the work. The Armenian and Syrian translations are editorially close to each other, of which the Armenian is relatively extensive - therefore should be closer to the lost Greek original. The Georgian translation is a clearly different edition, which differs from the Armenian-Syrian versions by the length of the text. In addition, in Euthymius’ translation, it is not Evagrius Ponticus but St. Maxime the Confessor named as the author of the text.
For indicative purposes, the biblical citations found in all three versions of “Antirrheticus” and their interrelationships are presented in parallel columns in the form of a table, according to chapters of discourse.

Mravaltavi, Philological and Historical Researches, 2019

The present paper discusses the question of authorship of an ascetic text 'Talking Back of Passio... more The present paper discusses the question of authorship of an ascetic text 'Talking Back of Passions' translated by Euthymius Hagiorites. According to the ancient Georgian manuscripts, the author of the text is Maximus the Confessor and the addressee is Father Thalassius. According to Euthymius’ translation, the text is the second work sent to Thalassius, which was requested by Thalassius himself from the Maximus, already after he had received one text – ‘Quaestiones ad Thalassium’. George Hagiorites too in the index of Euthymius’ translations attributes the text to Maximus the Confessor.
This text attributed to Maximus the Confessor in ancient Georgian ecclesiastical writings is not attested in Greek sources. The present paper presents evidence in favour of the view that the text in question represents a manual describing ethical-moral and ascetic life-style compiled from two works 'Antirrheticus' and 'De octo spiritibus malitiae' by the 4th century famous ascetic Evagrius Ponticus. It is possible that Euthymius Hagiorites possessed the original Greek manuscript which already had Maximus the Confessor mentioned as the author of the text. It could also be suggested that Euthymius Hagiorites himself attributed the text to Maximus the Confessor, since the Origenist Evagrius Ponticus had already been anathematized.

Drafts by Lasha Tkebuchava

წმინდა მაქსიმე აღმსარებლის სახელით ცნობილი ასკეტური ძეგლი „სიტყჳსგებისათჳს ვნებათაჲსა“ და მისი ექვთიმე ათონელისეული თარგმანი, 2023

წინამდებარე მონოგრაფია მომზადებულია ჩვენი სადისერტაციო ნაშრომის საფუძველზე (ხელმძღვანელი: ფილოლოგ... more წინამდებარე მონოგრაფია მომზადებულია ჩვენი სადისერტაციო ნაშრომის საფუძველზე (ხელმძღვანელი: ფილოლოგიისა და თეოლოგიის მეცნიერებათა დოქტორი, პროფესორი ედიშერ ჭელიძე). იგი შეისწავლის ასკეტური ძეგლის – „სიტჳსგებისათჳს ვნებათაჲსა“ – წმ. ექვთიმე ათონელისეულ თარგმანს, რომელიც ასკეტურ-მისტიკური მწერლობის ერთ-ერთი თვალსაჩინო წარმომადგენლის, ევაგრე პონტოელის (IV ს.) ორი ნაშრომისგან არის შედგენილი, თუმცა ძველ ქართულ თარგმანში წმ. მაქსიმე აღმსარებელს (VII ს.) მიეწერება.

კვლევა განხორციელდა შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის ფინანსური მხარდაჭერით [PHDF-19-438, წმინდა მაქსიმე აღმსარებლის სახელით ცნობილი ასკეტური ძეგლი „სიტყჳსგებისათჳს ვნებათაჲსა“ და მისი ექვთიმე ათონელისეული თარგმანი].
This work was supported by Shota Rustaveli National Science Foundation (SRNSF) [PHDF-19-438, Ascetic Text “Talking Back of Passions” Attributed to St. Maximus the Confessor and its Translation by St. the Hagiorite].

The Scroll, Ecclesiastical-Scientific Collection, 2024

This essay examines old Georgian translations of the two-part work Capita Paraenetica (Κεφάλαια ἤ... more This essay examines old Georgian translations of the two-part work Capita Paraenetica (Κεφάλαια ἤ παραίνεσις: CPG 6583) by Pseudo-Nilus of Sinai. The mentioned text in Greek, in the form of combined and split versions, is known as the work of Saint Nilus of Sinai and Saint Hesychius of Jerusalem (its critical edition does not exist). In the first stage of the periods of ancient Georgian translation (the pre-Athonian period: V-X centuries), both parts of Capita Paraenetica appear to be translated in fragments under the name of Hesychius, and later its complete version was translated by Ephrem Mtsire (XI century) but it is known as the one under the authorship of Nilus.
This study shares the opinion that the work actually belongs to the Origenist author Evagrius Ponticus, but was spread in the Greek manuscript tradition under the names of Hesychius and Nilus, therefore, their ancient Georgian translations were also influenced by the tradition mentioned above.
In this essay, the translation of the second part of the text done by Ephrem Mtsire – Sententiae (Γνῶμαι: 6583b) – is published for the first time. It is compared with the existing Greek versions, and is accompanied with a table of juxtapositions of the sententiae in Georgian and Greek versions is given.

The Scroll, Ecclesiastical-Scientific Collection, 2024

The essay presented here discusses the teaching of the well-known ascetic Evagrius Ponticus about... more The essay presented here discusses the teaching of the well-known ascetic Evagrius Ponticus about contending with demonic thoughts. The first part of the article analyzes Evagrius’ work Antirrheticus, which in the old Georgian translation of Euthymius the Athonite is called "Refutation of Passions" („სიტყჳსგებისათჳს ვნებათაჲსა“). The treatise represents an ascetic handbook which teaches how to withstand the eight temptations.
The second part of the article suggests a theme of coping with one’s temptations and ascetic tradition.
The research done on the topic shows that Evagrius Ponticus’ Antirrheticus is a very useful guide to ascetic practice. The book is equipped with the wisdom of the Holy Scriptures. Its practical purpose is to conduct one’s spiritual battle wisely and drive out demonic thoughts immediately as they occur so that their persistence in the heart does not become the cause of sin.

Bilingual Scholarly Peer-Reviewed Journal "Spekali", Sep 2023

This paper identifies and discusses the translations authored by Evagrius Ponticus (IV century) a... more This paper identifies and discusses the translations authored by Evagrius Ponticus (IV century) and translated by St. Euthymius the Hagiorite. Monk Evagrius, a famous Origenist, excommunicated by the Fifth World Church Council (553), is the author of many ascetic works in Greek. Many of his works were spread over time under the names of other church writers, and the original versions of some were completely lost. The following works were preserved only in translations. Exhortations by Evagrius Ponticus became known in the Georgian language as extracts quite early (in the pre-Athonic period), although, as it turns out, many of his writings were also translated disguised by Euthymius the Hagiorite but under the name of St. Basil the Great and St. Maximus the Confessor.

The Scroll, Ecclesiastical-Scientific Collection, 2022

The present essay partially identifies the work, titled – “Spiritual Teachings”, translated by Sa... more The present essay partially identifies the work, titled – “Spiritual Teachings”, translated by Saint Euthymius the Athonite.The author of the writing, consisting of one hundred teachings, is purported to be Saint Maximus the Confessor. As it has been discovered, the main part of the mentioned text contains qoutations from Evagrius Ponticus’s exhortatory writing Capita Paraenetica (CPG 6583a). In the Greek tradition of manuscript study, this work circulated with the authorship attributed to Saint Nilus of Sinai and Saint Hesychius of Jerusalem.
In addition, the essay discusses “Teachings”, known as the writings of Saint Gregory of Nazianzus and Saint Basil the Great, which were also translated by Saint Euthymius the Athonite. While studying Pseudo-Basil’s “Teachings” (“On Prayer”), an interesting novelty was revealed, namely, it was discovered to be a compendium of the works of Evagrius Ponticus. As it has also been discovered, in the translations of Euthymius the Athonite, the works of Evagrius Ponticus are attributed to St. Basil the Great and St. Maximus the Confessor.

Theological-Scientific Works, 2022

Apart from other texts, some anathemas are found in the compiled work “Hodegos” by St. Euthymius ... more Apart from other texts, some anathemas are found in the compiled work “Hodegos” by St. Euthymius the Athonite, which are directed to different heretics. Studying them thoroughly, we deduce that St. Euthymius borrowed a theme of anathemas from different sources and compiled these anathemas on his own. The anathemas are also preserved in a hagiographic work “Life of Theodore of Edessa” by an unknown Greek author (certain Basil Emesel). The latter is also a compiled work, which was translated into Georgian by Ephrem Mtsire. The anathemas found in Greek “Life of St. Theodore of Edessa” literally coincide with the ones in “Hodegos”. However, there are 13 anathemas preserved in “Hodegos”, while we find ten ones in “Life of St. Theodore of Edessa”. Such literal coincidence of the anathemas kept in two different texts makes us believe that the anathemas in both “Hodegos” and “Life of St. Theodore of Edessa” belong to one and the same person – Euthymius the Athonite, who translated „Abukura” into Greek.

Theological-Scientific Works, 2022

In the present work is published the two ancient Georgian versions of the homily of Pseudo-Eusebi... more In the present work is published the two ancient Georgian versions of the homily of Pseudo-Eusebius of Alexandria "De commemoratione Sanctorum" (CPG 5517). The first version is an earliest translation, but the second is extended and edited on the ground of the first.

Mravaltavi, Philological and Historical Researches, 2021

In the article, two Georgian translations of the homily De charitate by Pseudo-Eusebius of Alexan... more In the article, two Georgian translations of the homily De charitate by Pseudo-Eusebius of Alexandria are studied and published.
One of them is preserved in the 11th century collection – the Parkhali Mravaltavi (NCM A-95), and the other – in the 13th century manuscript NCM A-70. The texts are untitled in both manuscripts; in NCM A-95, it follows Eusebius’ homily De jejunio, and in NCM A-70, it is placed after the pericope De die Dominico by the same Eusebius. Both translations of the homily seem to have been created before the 10th century.
The version A presented in NCM A-95 is more extensive, and the version B of NCM A-70 – relatively short. In terms of redaction, none of them originate from the Greek text published in Patrologia Graeca (PG 86-1, col. 324-328).

Enriko Gabidzashvili 90, 2021

The paper examines Saint Euthymios the Hagiorite’s translation of questions and responses titled:... more The paper examines Saint Euthymios the Hagiorite’s translation of questions and responses titled: “A question of a certain brother to a Theban monk“. The text itself is of ascetic nature and consists of 19 questions and responses. It appears that during the systematic translation of the Apophthegmata the same text was translated in Georgian by Theophilos the Hieromonk. But in case of Theophilos’s translation, it was included in a dialogue titled ‘spiritual dialogue and conversation of spiritual brothers in the form of questions and answers’. This text in Theophilos’ translation begins with the 13th question and response and includes the entire text. It is identical with the Greek edition, where the dialogue with the Theban monk is included as an independent text, as well as a merged one. In the latter case, it is connected from the 13th dialogue with the text that in some editions of the Apophthegamata is placed before it. The dialogue with the Theban Monk itself is an anonymous addition to the Apophthegamata Patrum. It appears both in the alphabetic-anonymous editions, as well as in the systematic and expanded editions of the Apophthegmata.

Enriko Gabidzashvili 90, 2021

The paper is a publication and study of Euthymios the Hagiorite’s translation of an apophthegm of... more The paper is a publication and study of Euthymios the Hagiorite’s translation of an apophthegm of the famous 4th-century ascetic monk Evagrius Ponticus’. The maxim is the 9th chapter of the Evagrius’ Rerum Monachalium Rationes (PG 40, col. 1261), which is also included in the alphabetic as well as systematic collection of the Apophthegmata Patrum. Euthymios’ translation of Evagrios’ sayings was discovered in the untitled teachings attributed to Basil the Great, where it is the last maxim (A-1101, 132v-134r; Jer. 14, 340v-342v). The same apophthegm was discovered in Theophilos the Hieromonk’s Georgian translation of the systematic Patericon, which, due to its editorial differences, is attributed to monk Amona.

ქართული ნათარგმნი ჰომილეტიკური ძეგლები, 2020

The present volume of the series “Homiletic Monuments Translated into Georgian” is dedicated to t... more The present volume of the series “Homiletic Monuments Translated into Georgian” is dedicated to the old Georgian translations of Homilies on the Baptism of our Lord Jesus Christ. The publication includes both previously published homilies (edited and filled with corroboratory passages from other manuscripts), as well as - unpublished to this day ones. These homilies are the sermons delivered by Saint Nino and seven great Byzantine Church Fathers on the feast of the Baptism of our Lord Jesus Christ.
Most of them were translated into Georgian during the pre-Athonic period (up to the end of the 10th century) by anonymous translators and were collected in collections of homiletic-hagiographic texts of the 8th-9th centuries, called “Mravaltavi” (Books of multiple texts). Two of the sermons whose author is Saint Sophron of Jerusalem († 638) and are translated into Georgian by Eprem Mtsire (9th c) represent an exception. Among the texts on the Baptism, St. Nino’s († 338) homily is pseudo-epigraphic and is considered to be an anti-Arianic writing.
Julian of Tabis (the 5th century) is unknown in Christian Literature and the content of his homily is of anti-Monophysitic nature.
The source of the homily on the Baptism by Cyril of Jerusalem († 386) is found to be his own Catechesis III (PG 33, col. 425-450).
The author of two more homilies on the Baptism is Gregory of Nyssa († 394). The second of these two is a continuation of the first one, and is to be pronounced the following week after the feast of the Baptism of the Lord.
The first homily is known in Georgian sources as the one whose author is St. John Chrysostom (as well as in Syriac sources); however, according to a Greek source it is attributed to Gregory the Wonderworker († 270) (PG 10, col. 1177-1189). The surviving abridged Latin version of the same homily is known as the one of Gregory of Antioch (6th c.) (PG 88, col. 1865-1872).
The Greek text of the second homily is known as of the authorship of St. John Chrysostom (PG 64, col. 33-38) and of Gregory of Antioch (PG 88, col. 1871-1884), and its fragment is quoted in the work De Sacris Parallelis (PG 96, col. 509-512) and works of Gregory of Nyssa which are considered as lost ones (PG 46, col. 1109-1112).
In the homiletic literature translated into Georgian, there are seven more homilies on the Baptism known as those of John Chrysostom († 407). Of these seven, the Greek source of only one text is identified for certain (PG 50, col. 805-808). Therefore, today the rest of them are considered as Georgian versions.
The homily on the Baptism of Saint Proclus of Constantinople († 446) (PG 65, col. 757-764) can be found in two Georgian translations.
The first text, which is included in the Mravaltavi, represents a pre-Athonic translation, while the second one is taken from the Russian Prologue Synaxis (17th century), presumably by the Georgian royal, King Archil (1647-1713). In the Prologue-Sinaxis, which is translated from Russian, there can be found another homily known as the one belonging to Proclus: its Greek source is unknown.
The homily on the Baptism by Pseudo-Eusebius of Alexandria (5th c.) (PG 86, col. 372-380) is preserved in two ancient Georgian translations. One of them is included in the Athonic Mravaltavi and is translated from the Greek source, while the other is preserved in the Tbeti and Parkhali Mravaltavi and contains obvious Armenianisms.
It should be noted that compared to the Greek text, in the Georgian versions six passages have been added, which indicates the existence of an extensive edition of the Greek text.
Due to the large volume of the material, we were not able to include in this volume the homilies by Saint Gregory of Nazianzus which are translated into Georgian by three translators (Saint Euthymius the Athonite, Ephrem Mtsire and David of Tbeti). The following edition of the series will be dedicated to this material.

The Scroll, Ecclesiastical-Scientific Collection, 2021

The present essay represents an analysis of the old Georgian translation of Evagrius Ponticus’s F... more The present essay represents an analysis of the old Georgian translation of Evagrius Ponticus’s Fourth Epistle. The translated version belongs to Saint Euthymius the Athonite. The mentioned text in the Georgian translation is an introductory epistle to the ascetic work “Talking Back of Passions”, the latter known as belonging to Maximus the Confessor. The “Talking Back of Passions”, in turn, is a synthesis of Evagrius Ponticus’s “Antirrheticus” and “De octo spiritibus malitiae”. As is known, the Fourth Epistle was written as related to “Antirrheticus” and was its integral part before the loss of the Greek original of the monument. This fact is confirmed in the Georgian version of the text, but the difference it contains is that the work itself is attributed to Maximus the Confessor but Father Thalassius is named as its addressee.
The Georgian translation of Evagrius’s Fourth Epistle is quite different from the original. In particular, Euthymius’s translation is compilated and extended. The fourth paragraph of the epistle is to be marked out as completely different from the one in the original. It has been proved that this different section represents a fragment of Saint Theodore Studite’s Fifty-sixth Catechesis (Catechesis LVI). The same fragment was also found in “The Life of Theodore of Edessa”.
The interpolations in “The Life of Theodore of Edessa” gives us an interesting picture and leads us to the conclusion that it must have been compiled by Euthymius the Athonite and includes “The Martyrdom of Michael of the Monastery of Saint Sabbas the Sanctified”, translated from Georgian into Greek by Euthymius, as well as the fragment from Theodore the Studite’s Catechesis LVI, Michael Syncellus’s “Creed” and anathemas, which are also found as incorporated sections in the Georgian translations executed by Euthymius (“The Hodegos”, “The Life of Saint Maximus the Confessor“ and “Talking Back of Passions”).

Theological-Scientific Works, 2020

The Compendium of Sermons by St. Theodore the Studite in the ancient Georgian ecclesiastic script... more The Compendium of Sermons by St. Theodore the Studite in the ancient Georgian ecclesiastic scripts is known as 'The Stodieri', translated and composed by St. George the Athonite. The hereby Paper is dedicated to determination of the composition of the abovementioned monument and identifi cation of its Greek source. As it is revealed, 'The Stodieri' is composed of five parts: 1. Testamentum by St. Theodore the Studite (PG 99, col. 1813-1824); 2. Epigramma... (PG 99, col. 105-108); 3. Naucratii Confessoris encyclica… (PG 99, col. 1825-1850); 4. 'Spiritual Studies' of the Great Lent; 5. 'The Studies' after the Great Lent.
'Spiritual Studies' (part 4) is purposed for the period of the Great Lent and concludes 43 sermons in the ancient manuscripts and 49 sermons in some later lists. They have been provided from two compendiums of the studies by St. Theodore – the Small and Great Catechesis ('Parva Catechesis' and 'Magna Catechesis'). 'The studies' (part 5) are also translated from the 'Small Catechesis', which consists of 15 initial sermons of the hereof compendium. The Paper provides the Greek source of each study.

Theological-Scientific Works, 2020

The hereby Paper considers the work by Evagrius Ponticus “De octo spiritibus malitiae” and its tr... more The hereby Paper considers the work by Evagrius Ponticus “De octo spiritibus malitiae” and its translation by Euthymius the Athonite. The novel is considered to belong to St. Maximus the Confessor in Georgian theological scripts and is revealed as part of the “Talking Back of Passions”. The hereof ascetic monument (Talking Back of Passions) is the ascetic guideline consisting of "Antirrheticus" by Evagrius Ponticus (IV century) and his “De octo spiritibus malitiae”.
The Georgian fragments of the works by Evagrius Ponticus with the ancient pre-Athonian translation (Sin. 35, 907) exist, including the first two chapters of “De octo spiritibus malitiae” (De gula and De luxuria). The Greek original of the novel itself is known with the extended (B) and brief (A) versions. As it is revealed, both Georgian translations in editorial terms (pre-Athonian and by Euthymius the Athonite) follow the extended (B) version of the Greek text. At that, the translation by Euthymius the Athonite reveals particular proximity to the Athonian manuscript Lavra Γ 93 dated with the XI century.

The Scroll, Ecclesiastical-Scientific Collection, 2020

The present work presents translated versions of Symeon of Mesopotamia’s Teaching (“On Death“) an... more The present work presents translated versions of Symeon of Mesopotamia’s Teaching (“On Death“) and John the Merciful’s († 616-620) Apopthegmata, included as one piece of writing in Manuscript Tbilisi A 1101 (1047). The text is translated by Euthymius the Athonite. The essay discusses the interrelationship and origin of the two texts. It has been discovered that St. John the Merciful’s Apopthegmata is a fragment from the Cimenian edition which is a description of his own life, and represents a recollection of St. Symeon the Stylite’s revelation. In the Old Slavic collections it is included as a separate work, however, unlike the Georgian version, it does not follow the text of Symeon of Mesopotamia. Due to the authors’ identical names and thematic similarities, purportedly, Euthymius the Athonite († 1028) identified the two Symeon’s (Mesopotamian and Stylite) Teachings “On Death” as one work.

The Scroll, Ecclesiastical-Scientific Collection, 2020

The present work examines Euthymius the Athonite’s translation of Evagrius Ponticus’ writing “Ant... more The present work examines Euthymius the Athonite’s translation of Evagrius Ponticus’ writing “Antirrheticus” and its relation to the Armenian-Syrian versions of the work. The Armenian and Syrian translations are editorially close to each other, of which the Armenian is relatively extensive - therefore should be closer to the lost Greek original. The Georgian translation is a clearly different edition, which differs from the Armenian-Syrian versions by the length of the text. In addition, in Euthymius’ translation, it is not Evagrius Ponticus but St. Maxime the Confessor named as the author of the text.
For indicative purposes, the biblical citations found in all three versions of “Antirrheticus” and their interrelationships are presented in parallel columns in the form of a table, according to chapters of discourse.

Mravaltavi, Philological and Historical Researches, 2019

The present paper discusses the question of authorship of an ascetic text 'Talking Back of Passio... more The present paper discusses the question of authorship of an ascetic text 'Talking Back of Passions' translated by Euthymius Hagiorites. According to the ancient Georgian manuscripts, the author of the text is Maximus the Confessor and the addressee is Father Thalassius. According to Euthymius’ translation, the text is the second work sent to Thalassius, which was requested by Thalassius himself from the Maximus, already after he had received one text – ‘Quaestiones ad Thalassium’. George Hagiorites too in the index of Euthymius’ translations attributes the text to Maximus the Confessor.
This text attributed to Maximus the Confessor in ancient Georgian ecclesiastical writings is not attested in Greek sources. The present paper presents evidence in favour of the view that the text in question represents a manual describing ethical-moral and ascetic life-style compiled from two works 'Antirrheticus' and 'De octo spiritibus malitiae' by the 4th century famous ascetic Evagrius Ponticus. It is possible that Euthymius Hagiorites possessed the original Greek manuscript which already had Maximus the Confessor mentioned as the author of the text. It could also be suggested that Euthymius Hagiorites himself attributed the text to Maximus the Confessor, since the Origenist Evagrius Ponticus had already been anathematized.

წმინდა მაქსიმე აღმსარებლის სახელით ცნობილი ასკეტური ძეგლი „სიტყჳსგებისათჳს ვნებათაჲსა“ და მისი ექვთიმე ათონელისეული თარგმანი, 2023

წინამდებარე მონოგრაფია მომზადებულია ჩვენი სადისერტაციო ნაშრომის საფუძველზე (ხელმძღვანელი: ფილოლოგ... more წინამდებარე მონოგრაფია მომზადებულია ჩვენი სადისერტაციო ნაშრომის საფუძველზე (ხელმძღვანელი: ფილოლოგიისა და თეოლოგიის მეცნიერებათა დოქტორი, პროფესორი ედიშერ ჭელიძე). იგი შეისწავლის ასკეტური ძეგლის – „სიტჳსგებისათჳს ვნებათაჲსა“ – წმ. ექვთიმე ათონელისეულ თარგმანს, რომელიც ასკეტურ-მისტიკური მწერლობის ერთ-ერთი თვალსაჩინო წარმომადგენლის, ევაგრე პონტოელის (IV ს.) ორი ნაშრომისგან არის შედგენილი, თუმცა ძველ ქართულ თარგმანში წმ. მაქსიმე აღმსარებელს (VII ს.) მიეწერება.

კვლევა განხორციელდა შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის ფინანსური მხარდაჭერით [PHDF-19-438, წმინდა მაქსიმე აღმსარებლის სახელით ცნობილი ასკეტური ძეგლი „სიტყჳსგებისათჳს ვნებათაჲსა“ და მისი ექვთიმე ათონელისეული თარგმანი].
This work was supported by Shota Rustaveli National Science Foundation (SRNSF) [PHDF-19-438, Ascetic Text “Talking Back of Passions” Attributed to St. Maximus the Confessor and its Translation by St. the Hagiorite].