წმ. არსენ იყალთოელის ეპიტაფიის პოლიტიკურ-სახელმწიფოებრივი და სახისმეტყველებითი ღირებულების შესახებ
| creativework.keywords | არსენ იყალთოელი, დავით აღმაშენებელი, ეპიტაფია, პოლიტიკურ-სახელმწიფოებრივი მნიშვნელობა, სახისმეტყველება, Arsen Iqaltoeli, Davit Aghmashenebeli, epitaph, political-state significance, facial expression | |
| dc.contributor.author | სულავა, ნესტან / Sulava, Nestan | |
| dc.date.accessioned | 2024-07-16T08:03:06Z | |
| dc.date.available | 2024-07-16T08:03:06Z | |
| dc.date.issued | 2024-02-14 | |
| dc.description.abstract | In St. Arsen Iqaltoeli’s epitaph dedicated to Davit Aghmashenebeli, two versions of which are spread in the sources, several important issues are raised. These are: political, ideological, religious-worldview, facial expressions. The epitaph is completely symbolic and allegorical, it evaluates the merit of the king to Georgia and the Georgian nation for preserving and unifying the independence of Georgia. The report discusses the epitaph options and their main purpose. His first poem has two different variants in terms of content: 1. “I am the one who hosted twelve kings in Nacharmagevi”, which is verified in the text of “King’s Court Deal”, and which was published in 1920 by Eqvtime Takaishvili, and 2. “I am the one who hosted all the seven kings in Nacharmagevi.” The first option involves hosting the twelve kings in Nacharmagevi, the residence of the kings of Georgia. It is of a religious-worldview character and, presumably, it is guided by two allusions-symbols: 1. The New Testament, which is based on the symbolic understanding of the sacrament, especially since the epitaph talks about the breaking of bread, which finds a direct analogy with the sacrament (Math. 26, 20- 48; Mark. 14, 17-29; Luk. 22, 14-38; Io. 13-17 chapters). The epitaph is mainly guided by the political context and can be understood from a political-ideological and state point of view, but a religious-worldview is undoubtedly implied in it; 2. The wisdom of the Old Testament is also reflected in the twelve kings, in which the episode of Jacob and his twelve sons can be considered and which can be called a story-history. In relation to the second option, two types of understanding have been formed in the scientific literature from a symbolic-allegorical point of view: 1. The one expressed by Mose Janashvili, which implies hosting the foreign kings in the palace of the king of Georgia and their names are listed; but it is not clear whether the context referred to these kings fighting together or not; in general, this view raises many questions; 2. Expressed by Akaki Khintibidze, according to this line should mean the reconciliation of Georgian chiefs. When sharing the second option, the question arises, whether the content of the line means the sevenfold titles of Georgian kings, which can mean the composition of seven kingdoms of Georgia: the king of Abkhazians, Kartvelians, Ranians, Kakhetians and Armenians, Sharvansha and Shahansha, of which the last two were gained by Davit himself. The second part of the epitaph, “Turks, Persians and Arabs have washed me outside the borders” is of political content and the opinion expressed in it indicates Davit Aghmashenebeli’s fight against foreign invaders, which is expressed by the phrase: “Turks, Persians and Arabs”, which finds a kind of parallel with the myth of Amiran and enters the text with the symbolism of the enemy. This expression unites the entire Eastern world as a hostile force, which, along with political support, also indicates belonging to another religion. It should also be said that despite the unanimity, Byzantization was also unacceptable for Georgia, but this is not indicated in the epitaph. The third line “I am the one who let fhe fish of eastern waters swim in western waters” refers to the unification of the country; the symbol and metaphor of fish and water is noteworthy. Water, as life-giving and spiritually cleansing, evokes the association of epiphany, and fish, as a symbol of the savior, indicates the path of spiritual development of mankind, including Georgians. The unification of Eastern and Western Georgians is the result of the nation’s spiritual development. The last line of the epitaph – “Here lies the one who performed all these mighty deeds” - is a reflection of the tradition related to the death of a person and an expression of Christian faith. Written in low shire measure St. Arsen Iqaltoeli’s epitaph summarizes and appreciates Davit Aghmashenebeli’s achievements and merits before the statehood of Georgia and the Georgian nation. It reflects his struggle for strengthening the independence of the country and unifying it with rare brevity, as well as poetic images, using the poetic form with which he expressed the spirit of the Georgian nation. | |
| dc.identifier.citation | თბილისის უნივერსიტეტის დაარსებისადმი მიძღვნილი სამეცნიერო კონფერენცია. თსუ 106, თეზისები, 2024, გვ.: 95-99 / Scientific conference dedicated to the foundation of Tbilisi University. TSU 106, Abstracts, 2024, pp.: 95-99 | |
| dc.identifier.uri | https://dspace.tsu.ge/handle/123456789/2498 | |
| dc.language.iso | other | |
| dc.publisher | ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა | |
| dc.title | წმ. არსენ იყალთოელის ეპიტაფიის პოლიტიკურ-სახელმწიფოებრივი და სახისმეტყველებითი ღირებულების შესახებ | |
| dc.title.alternative | About the Political-State and Rhetorical Value of St. Arsen Iqaltoeli’s epitaph | |
| dc.type | Thesis |