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ზარზმის მონასტერი სერაპიონ ზარზმელის „ცხოვრების“ მიხედვით
(2007) ლაბაძე, რუსუდან / Labadze, Rusudan
The present publication is dedicated to one of the most important monasteries – Zarzma, as the centre of divine service, spirituality, historic and intellectual life. The history of founding Zarzma Monastery is described in the Life of Serapion of Zarzma. There are different points of view in connection with dating the work "Tskhovreba" (Life) of the founder Zarzma Monastery and its first Father-Superior - Serapion. In this chapter are discussed the opinions that have been expressed in scholarship on the basis of comparing the “Life" with the information of other sources. There are two groups of scholars, having different opinions on this question. One asserts that the work was written earlier, the other one presents more and more arguments to prove its being of a later date, thus trying to get the better of their opponents. The supporters of the point of view of the earlier dating think that the work represents the history of the 2nd half of the 6th century, and the work itself was written in the 1st half of the 7th century; the supporters of the other point of view consider that Serapion's vita describes the situation, existing in the 2nd half of the 9th century (MsNatelaVachnadze still more narrowed this date and declared it to be the 80s of the 9th century), and it must have been written in the 1st half of the 10th century, much earlier than 951. There is a third intermediate point of view (Simon NikolozJanashia) who thought that the date shouldn't have been lower than the 8th century. The earlier dating of the” Life" was raised by the Georgian scholar Mr. PavleIngorokva; however, in the much later academic edition of scholar's work did not include this subject in it at all. In this way the scholar himself rejected his own point of view about "Tskhovreba" having been written in earlier times. Meanwhile, the point f view of the later dating was universally acknowledged (Donald Rayfield).
“The Apocalypse of Paul” and Eschatological Drama: East and West
(Georgian National Academy of Sciences / საქართველოს მეცნიერებათა ეროვნული აკადემია, 2015) Labadze, Rusudan / ლაბაძე, რუსუდან
The date of translation of the "Apocalypse of Paul" in Georgian is uncertain, but in the Index of Euthymius Athonite (11th c.) among the eleven apocryphal books is already mentioned “Paul’s Vision of the Heaven”. The oldest of the Georgian manuscript containing this Apocalypse is dated to the 15th-16th centuries (Kut. 128). There are 8 mss. witnessing the Georgian text of the ApP. They belong to the similar and nearly identical recension, which is completely different among the various presently known of the ApP. Despite the eschatological ideas and many versions of the Apocalypse in Georgia as well as in the Eastern Christian tradition the apocrypha couldn’t widely spread. “The Vision of Paul the Apostle” haven’t shared the popularity of another apocrypha "Apocalypse of the Virgin”. This one had the same role in Eastern Christianity as the Apocalypse of Paul” in the West. Apparently, this is mostly caused by the mental attitudes, rather thandogmatic distinctions between the East and the West.
ექვთიმე თაყაიშვილის პუბლიკაციები უცხოურ სამეცნიერო გამოცემებში (1927-1938 წწ.)
(არტანუჯი, 2014) ლაბაძე, რუსუდან/ Labadze, Rusudan
The article deals with EkvtimeTakaishvili's works published in foreign editions in the period of his French emigration, studied and considered on the basis of archive materials. As it is known, EkvtimeTakaishvili printed eleven articles in the scholarly publications of Paris, Brussels and London in 1927-1938. The articles are written in the French and English languages. These publications are as follows: Journal Asiatique, Byzantion, Georgica, Review de l'Orient Chrétien and Prométhée. The article is appended by the list of E. Takaishvili's foreign publications, but the list is not chronological. It is compiled according to the publications, presented in the languages of the original and the Georgian language, also our translation from french of the article, printed in the magazine Promethee. This historical essay, concerning the intellectual life in Georgia, unlike EkvtimeTakaishvili's other works, more or less known in his mother country before they were published abroad, was never published in Georgian.So it was unknown to the scholarly society up to the present day.
სვანური -გარ და ქართული -ღა ნაწილაკების სემანტიკურ-ფუნქციური ურთიერთმიმართებისათვის
(ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა, 2024-01-08) მარგიანი, ქეთევან / Margiani, Ketevan
Like Georgian, the Svan particles are either suffixes or separate
elements found with the noun and verb. Due to their archaic nature,
changed semantics or expansion of meaning (in one language or the
other), the Svan particles only partially correlate with their phonetic
equivalent in Georgian. Among such particles is -გარ -gar. According
to special literature, both materially and functionally, this particle is
considered as equal to the Georgian particle -ღა -γa. Like Georgian,
this Svan particle follows the word it is related to. However, according
to the spelling rules, it is written separately. At a glance, the area of
function of this Svan particle is broader as compared to the Georgian
particle, because, when we translate the Svan forms with this particle,
taking into account the context, the Georgian analogues of this Svan particle include not only the particle -ღა -γa, but also the lexemes
მხოლოდ mxolod “solely” and მარტო mart’o “only”.
In my opinion, the situation with regard to the Svan particle is
archaic: in Georgian, at a certain stage of language development, the
archaic -ღა /-γa / was mostly replaced by the lexemes მხოლოდ
mxolod “solely” and მარტო marto “only”. However, the Svan language
does not have any lexemes correlated to მხოლოდ mkholod
“solely” and mart’o “only”. Instead, the particle -გარ -gar (-ღა -γa) is
used in all contexts.
When speaking in Georgian, the Svan speaker will rarely use the
forms with the particle -ღა -γa or the lexeme მხოლოდ mxolod
“solely” (even in Georgian, such forms belong to the literary language
rather than oral speech). Therefore, the Svan speaker of Georgian will
chiefly use the lexeme მარტო mart’o “only”. The place of the latter
lexeme in a sentence is defined on the basis of the Svan language, i.e.
in the Georgian speech of the Svan speaker, the lexeme მარტო mart’o
“only” follows the word which is followed by -გარ -gar in Svan. Thus,
we get the calque of the Svan and, correspondingly, a stylistically
wrong Georgian sentence. In some cases, this fact affects the content.
For instance: instead of the correct sentence გიორგი გუშინ უდა
მოსულიყო giorgi gušin unda mosulix’o, magram dγesγa moaγc’ia /
mxolod dγes moaγc’ia “Giorgi was to come yesterday, but he came
here only today”, the Svan speaker of Georgian says: დღეს მარტო
მოაღწია dγes mart’o moaγc’ia “He came today only”; Instead of
saying ესღა დამრჩა esγa damrča “only this remains”, the Svan speaker
of Georgian will say ეს მარტო დამრჩა es mart’o damrča “this only
remains”; instead of მარტო (/მხოლოდ) ეს წავიკითხე mart’o
(/mxolod) es c’avik’itxe “I only read this”, the Svan speaker says ეს
მარტო წავიკითხე es mart’o c’avik’itxe “this only I read”...
As it turned out, the reason for the calquing is the stable place
of the Svan particle in the construction rather than lexical noncorrespondence.
Thus, the above-mentioned non-correspondence between the
literary language and oral speech and the lexical units of the nonwritten language (with regard to both the function and the place in a
sentence) and the so-called “free spaces” (“gaps”) can lead to stylistic
discrepancy and calquing not only in languages of different structures
but also in the related languages.
ნაცვალსახელთა ჯგუფებისათვის თანამედროვე ქართულში
(ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა, 2024-01-08) დათუკიშვილი, ქეთევან / Datukishvili, Ketevan
In Georgian, there are 10 groups of pronouns. The units comprising
each group have been defined by numerous Georgian scholars. In my
opinion, this classification requires further clarification regarding certain
cases. The paper focuses on personal and demonstrative pronouns.
ეს es, ეგ eg, ის is, იგი igi are viewed in the Georgian linguistic
literature on the one hand as III person pronouns, and, on the other
hand, as demonstrative ones. In my opinion, such classification creates
certain problems. Therefore, we should work out a different approach.
A. Arabuli does not consider the pronoun იგი igi as a demonstrative
pronoun (Arabuli, p. 242). I agree with this opinion. As for the pronouns
ეს es – ეგ eg – ის is, according to A. Arabuli and Z. Peikrishvili, they
serve as personal pronouns in collocation with verbs and as demonstrative
pronouns in collocation with nouns.
I share the opinion that in collocation with the noun ეს es – ეგ eg –
ის is act as demonstrative pronouns. However, in my opinion, even in
collocation with the verb, the pronouns ეს es and ეგ eg preserve their
demonstrative meaning, because their semantics always implies deixis
(denoting closeness to the first or second person). Due to this fact, I
argue that these pronouns should always be classified as demonstrative
pronouns.
As for the pronoun ის is, which is used in collocation with the verb,
in the absolute majority of cases, it acts as a personal pronoun. However,
in some contexts, it can perform the function of a demonstrative
pronoun; for instance: ან ეს მოვიდეს, ან ის an es movides an is
“either this one or that one should come”.
Thus, the pronoun ის is should be included in two different groups,
namely, it should be considered as a demonstrative pronoun in the
opposition: ეს es – ეგ eg – ის is “this –that”; and as a personal pronoun
in the opposition: მე me – შენ shen – ის is “I, you, he/she/it”.