საქართველო-ბიზანტიის საზღვარი XI საუკუნეში: იმიერტაო
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Date
2023
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ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა
Abstract
In 1001 Basil II incorporated a major part of the princedom of David Kouropalates
into the empire. The territorial gains comprised David Kouropalates’ hereditary districts of
Imier/Upper Tao and Basiani, as well as the Upper Countries, i.e. Karin (Erzurum) and
southern lands as far as Lake Van. Imperial possessions were expanded in 1023 following
Basil’s campaigns against King Giorgi I of Georgia in 1021-1022. According to the terms
of the ensuing treaty King Giorgi handed over the fortresses in Tao, Basiani, Shavsheti,
Kola, Artaani and Javakheti. The border between Byzantium and Georgia lay along the
Parkhalistskali (Parhal Chayi) – Mourghuli (Murgul Dere), and Oltistskali (Oltu Chayi) –
Bardusi (Brdiz Chayi) watersheds. Byzantine suzerainty over the Lower Chorokhi and the
Upper Mtkvari lands was nominal, since all central castles, as well as cathedrals and monasteries
of the area remained ander the Georgian Crown till the end of the 11th century.
The former possessions of David Koroupalates were organized into the theme/katepanate
of Iberia with the center in Oltisi. Very little is known about the organization of
the katepanate. Some of the features of its early history display parallels with developments
elsewhere on the eastern frontier in the early 11th century. The imperial court introduced
Byzantine administrative machinery, laws and the Greek language in the
katepanate of Iberia, and encouraged movement of Georgian and Armenian nobility to the
center of the Empire. In that way the Imperial power made attempts to destroy local
national and social peculiarities, include the region into the sphere of common Imperial
interests, and ensure security of the eastern frontiers. How did changes in political
geography affect the church geography? To what degree did the policy of hellenizaton
affect the identity of local population? These two questions are discussed in the present
paper, and the focus is done on Imier Tao.
By the end of the 10th c. Imier Tao was divided into two church provinces. The
western part of the district, namely the middle Chorokhi valley, Parkhali and Tortomi
were under the bishop of Ishkhani, while the eastern part, i.e. Oltisi and Mamrovani were
under the bishop of Bana. Was the church organization replaced in the katepanate of
Iberia? Naris, the bishop of Iberia (?) whose name is mentioned in a Greek inscription
found at the socle of the St. George hexaconch church of the Oltisi castle might have been
a Greek prelate appointed by the Empire to administrate ecclesiastically the katepanate. It
is known that the Patriarchate of Antioch claimed its rights over Byzntium’s Georgian and
Armenian lands. Therefore, certain scholars identify the bishoprics of Panakser and Kalmalk
mentioned in the Notitia Antiochena as Georgian Panaskerti and Kalmakhi located
in Amier/Lower Tao. But this identification has no historical ground since both Panaskerti
and Kalmakhi were within the boundaries of the Georgian kingdom. In the 1030-40s, as it
is clear from the Parkhali inscription, the province of Imier Tao, or at least its western part, was under the jurisdiction of the Georgian Patriarchate. The presence of the Georgian
Church in Imier Tao is quite natural: local monasteries (Parkhali, Oshki, Khakhuli, Otkhta
Eklesia) remained essential centers of Georgian culture. The epigraphical data (Oshki),
hagiographical texts (the Life of George the Hagiorite), and manuscripts copied in the
monasteries of Imier Tao demonstrate vividly that the original policy of Hellenization
failed, and Georgian remained dominant both in the monastic and lay life of the district.
These features explain the solid positions of the Georgian Church, and the absence of the
Greek sees. Geography should also be taken into consideration: deep and rugged gorges of
Imier Tao prevented the successful policy of hellenisation and establishment of Greek
bishoprics.
Of utmost importance are mural fragments in the south apse of the Oshki church
(1036). The composition represented on the western wall showed either the coronation of
King Bagrat IV of Georgia in 1027, or his marriage in 1032 to Helena, the niece of the
Byzantine Emperor Romanos III Argyros. According to certain scholars, the composition
depicts the arrival of the holy relics (Holy Nail, fragment of the Girdle of Theotokos,
Okona icon, etc.), brought to Georgia by Princess Helen as her dowry, namely, synthesis
and propompe. The image shows crowds set against the backdrop of the major cathedrals
and monasteries of Tao-Klarjeti. Two of these monuments – Otkhta Eklesia and Bana –
survive and are named in inscriptions. The murals might be interpreted in a way that the
Georgian crown got some territories as a dowery of the Byzantine princess. John Skylitzes’
account prove this suggestion. These territories, i.e. western part of Imier Tao might
have been lost in the 1040-50s during the active confrontation with the Byzantines and
their Georgian allies. However, by 1080 the Parkhali district was within the Georgian
borders. As for the eastern part of Imier Tao, that is the Oltisi and Mamrovani districts, it
remained within the Empire till the 1070s. There is no direct evidence that it had been
retaken by the Georgian kingdom.
The case of Imier Tao shows that Byzantine-Georgian relationships, as well as Byzantine
oikomenism, were multifaceted. And Byzantium’s Caucasian frontiers deserve
further scholarly attention.
Description
ეძღვნება აკადემიკოს ზაზა ალექსიძის ხსოვნას (1935 – 2023)/
Dedicated to Memory of Academician Zaza Aleksidze (1935 – 2023)
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Citation
აღმოსავლეთმცოდნეობა, №12, თბილისი, 2023, გვ.: 254-268/ Oriental Studies, №12, Tbilisi, 2023, pp.: 254-268