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Recent Submissions
ისტორიკოსის ტერიტორიის მეპატრონე
(მერიდიანი, 2009) ლაბაძე, რუსუდან / Labadze, Rusudan
"The Peasants of Laguedoc", "The Territory of the Historian", The History of Climate since the Yesr 1000", "Montaillou. Cathars and Catholics in a French Village" (1294-1324) - this is a short list of Ladurie's works. In these books the scholar extraordinarily expanded the borders of the historian's territory. He included the analysis of quantitative information into research, and the appearance of climate - a new phenomenon, under the protection of Clio became permanently connected with the French historian's name. Ladurie's "History without Human Beings" is a history of nature where human being only lives and does not rule. The Georgian translation of one of the chapters of "Montaillou" - "Temporary Unions" with a commentary, is appended to the article.
ფრანგული ისტორიული დისკურსი და ემანუელ ლე რუა ლადიურის ბესტსელერი
(საქართველოს მეცნიერებათა ეროვნული აკადემია / Georgian National Academy of Sciences, 2015) ლაბაძე, რუსუდან / Labadze, Rusudan
The paper is concerned with the study of the French historical revolution: the Annales School and the New History. The Annales School is the innovatory trend which had an important influence upon the historiography of the 20th century. Annales approach rejected the predominant emphasis on political history by positivism of the 19th century historians. Their ideal was the “total history” which implied to reflect thoroughly the historical reality. Marc Bloch died during the Second World War and Lucien Febvre continued to carry on the Annales approach. In 1947 was founded by him the 6th section of the École pratique des hautes études. The second era of Annales’ historiography is connected with the name of Fernand Braudel who pioneered la longue durée, an approach forstudying long-term structures over historical events. Since 1960s the history of mentalities getting characteristic for the Annales School. Attitudes toward death, childhood, love, sexuality etc. had become prevailed in the works of Ph. Ariès, M. Vovelle, J. Le Goff, E. Le Roy Ladurie. The book « Montaillou, village Occitan de 1294 à 1324 »had been published in 1975. The work is based on the unique source – notes of the Inquisition active in 1318-1325 in the village of Montaillou against Cathar heresy. It is shown in the paper how E. Ladurie managed to offer a picture of both the material and mental worlds of the villagers. The Georgian translation of the chapter “Death in Montaillou” with a commentary, is appended to the article.
საიქიოს მესამე ქვეყნის დაბადება
(2009) ლაბაძე, რუსუდან / Labadze, Rusudan
The article deals with the study of monograph of a famous French historian, Jacques Le Goff - The Birth of Purgatory, which was printed in Paris in 1981. In the cited work is discussed an important problem of the Western Christianity, such as the change of the other world picture (hell-paradise) with a new one (hell-purgatory-paradise). According to Jacques Le Goff purgatory as the space and time was formed between 3th-12th centuries and was connected with the redemption of some sins after death by purifying fire. It was the faith of temporal punishment, where souls of those who have died without mortal sin can expiate their venial sins by temporary suffering before enter heaven. The faith of purgatory was born in practice: suffrages of the living by prayers, alms and other good works for the salvation of their souls who have died. The Biblical dossier of purgatory (which was denied by the most of heretics in the middle ages and Protestants) consists of four texts: 1.In the Old Testament: The sacrifice ordered by Jude Maccabeus for the redemption of sins of the soldiers who died in battle (II Mac. XII, 41-46); 2.In the New Testament: a. The text from the Gospel according to Matthew which mentions about forgiving sins in a next world (Matthew XII, 31-32); b. The passage from the Epistle of Paul to the Corinthians, which describes the purification of some category of sinners after death quasi per ignem (so as through fire) (I Corinthians, III, 11-15), text of Saint Paul which was the object of the most comments in the middle ages; c. The history of the poor Lazarus and the rich man (Luke, XVI, 19-31). According to Jacques Le Goff Abraham’s bosom described in the Gospel was the first Christian incarnation of purgatory. The idea about an intermediate place and time of the other world on a theological level appeared with refrigerium (refreshing place) of Tertullian, while the ideas of Clement of Alexandria and Origen have no posterity in Greek Christianity. Veritable Fathers of purgatory St.Augustine and Gregory the Great laid down theoretical foundations to the doctrine of purgatory rejected by the Eastern Church during the debates of the 12-th century. Between 1170-1180 in Latin appeared the noun purgatorium, which practically was the birth of purgatory as the determined place. In the 13-th century purgatory have well installed in the Western Christianity: on a dogmatic level in the letter of Innocent IV (1254) and in the reports of the second Council of Lyons (1274) within the union of Latin and Greek Churches; On a theological level with integration of purgatory in the great theological systems; And in believers, on a mass level, by sermons and the exempla. At last the poetic triumph of purgatory - The Divine Comedyof Dante, where the third place of the other world settled down between hell and paradise.
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.