საბას ლავრის ტიპიკონის არაბული თარგმანის შესავალი

Loading...
Thumbnail Image
Date
2023
Journal Title
Journal ISSN
Volume Title
Publisher
ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა
Abstract
It is known that the processes of Greek-Arabic translation have a long tradition in the Middle East. As during the Umayyad period, and especially during the Abbasid period, almost all fields, including religious literature, were translated from Greek into Arabic. It is worth noting that both Muslims and Syriac- and Arabic-speaking Christians played an important role in the development of Greco-Arabic translation activity). Christian Arabic literature is divided into two stages: the first stage (VIII-XIII centuries) – Christian Arabic culture is nourished by Byzantine and Eastern traditions; The second stage (starting from the 16th century) is associated with more Latin (European) traditions (Graf, 1946, 38). The 17th century deserves special attention, when a period of cultural awakening began in Orthodox society, in particular in the Patriarchate of Antioch, worthy of celebration and study. In addition, the appearance of European missionaries in the region played a major role in the beginning of the new stage, which contributed to an increase in the level of education among the Arabic-speaking clergy. From the 16th-17th centuries, the existing and scattered Christian Arabic heritage began to be collected in the Patriarchate of Antioch. Here, first of all, we mean the collection and study of ancient Christian Arabic manuscripts. The clergy took special measures in the parish and within the clergy themselves to improve the level of education. Among such figures, Meletius Karma and Macarius of Antioch stand out. Under their leadership, these events were carried out in Syria and Lebanon. It was in the 17th century that Arabic was declared the only language of worship. Before this, the position of Syriac in the liturgy was very important. It was not until the 17th century that the Arabic typicon of Byzantine liturgy, if it can be called that, was created in its complete form. It was originnally translated from Greek into Arabic. Also, new translations directly from Greek were made in other branches of the sacred scriptures (translations of the Bible, theological and historical works, etc.). New collections and original studies on history, hagiography and theology were also created. This article presents the introductory part of the Arabic translation of the Typikon of St. Sabas Lavra. A translation of the Typikon of St. Sabas Lavra is included in an Arabic manuscript of Lebanese origin from the Balamand Monastery (Mrs. Balamand 94). Manuscript 94 is written on paper with a cardboard cover. The name of the author and the date of translation are known. It has 209 pages, some of them damaged and faded. From this manuscript, the monastic typikon consists of 169 pages. The manuscript is written in Arabic in Naskh script. Uses black and red ink. The latter is used by the author in those places where he wants to emphasize a particular sentence or word. In some places we see a rhombic symbol in the shape of a cross with four points. The author also uses red ink to indicate the spelling sign “comma”. On each page the text is presented in two columns. Each chapter is separated by capital letters.
Description
ეძღვნება აკადემიკოს ზაზა ალექსიძის ხსოვნას (1935 – 2023)/ Dedicated to Memory of Academician Zaza Aleksidze (1935 – 2023)
Keywords
Citation
აღმოსავლეთმცოდნეობა, №12, თბილისი, 2023, გვ.: 290-298 / Oriental Studies, №12, Tbilisi, 2023, pp.: 290-298
Collections