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The Significance of Gregory the Theologian's Works for the Georgian Literary Tradition

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The Significance of Gregory the Theologian's Works for the Georgian Literary Tradition THE SIGNIFICANCE OF GREGORY THE THEOLOGIAN'S WORKS FOR THE GEORGIAN LITERARY TRADITION The writings of the Great Cappadocian Fathers — Gregory of Nazianzus (the Theologian), Basil the Great, Gregory of Nyssa were of great significance for Oriental Christian culture of the Middle Ages which was closely connected with Byzantine culture. Namely, the writ- ings of the Fathers have deeply influenced and even determined the de- velopment of culture and literary processes for centuries in Georgia1. The present paper attempts to show the ideological and conceptual in- fluence of St. Gregory the Theologian's writings on the development of Georgian thought, literary processes and original Georgian literature it- self. 1. The history of translation of Gregory the Theologian's writings into Georgian Some works of the Cappadocian Fathers were translated before the 10th century by anonymous translators. Later these writings as well as other exegetic, ascetic, homiletic and epistolographic works of the Fa- thers were translated by the outstanding Georgian translators — Euthy- mius the Athonite (i.e. Euthyme Athoneli, 10th century), George the Athonite (i.e. Giorgi Athoneli, 11th century) and Ephrem Mtsire (i.e. the Lesser, 11th century). 1 v. nozaøe, vefxistqaosnis ˚mr¯ismetqveleba (V. NOSADZE, Les problè- mes philosophiques et religieux dans le poème Géorgien du 12e siècle de Chot'a Roust'aveli “Le preux à la peau de tigre”), Paris, 1963; z. gamsaxurdia, “ve- fxistqaosani” inglisur enaze (Z. GAMSAKHURDIA, “Vepkhistkaosani” in English Language), Tbilisi, 1984; e. ©eliøe, grigol noselis ¯xzulebis “pasuxi e≤us¯a ma¯ d˚e¯a¯ªs” gamoøaxili øvel ≤ar¯ul m∑erloba˙i (E. CHELIDZE, The Influence of Gregory of Nyssa's Work “Explicatio in Hexaemeron” on the Old Georgian Literature) in “mawne” (Proceedings of Georgian Academy of Sciences, Lan- guage and Literature Series),4, 1984, p. 52-65; n. sulava, gangebis rus¯veluri konwefwia (N. SULAVA, The Rustvelian Conception of Providence), in ˙o¯a rus¯aveli (Shota Rustaveli. A Collection of Researches), I, Tbilisi, 2000, p. 208-230; ≤. bezara˙vili, “vefxistqaosnis” sa˚v¯o siqvaruli da “turfa sa©- vreteli” (K. BEZARASHVILI, The Divine Love and “Beautiful Contemplation” in Rustaveli's Poem) in ˙o¯a rus¯aveli (Shota Rustaveli. A Collection of Researches), I, Tbilisi, 2000, p. 107-131. 270 K. BEZARASHVILI The lack of the translation of Gregory Nazianzen's whole corpus in Georgian literature before the 10th century can be explained by the fol- lowing reasons. The first is the character and volume of Georgian cul- ture till the 10th century. It was, in its turn, conditioned by the Jerusalem liturgical practice (Bibliology, exegetics, Lectionary, Tropologion, Policephala, Ascetics-mystics, Apophtegmata patrum, hagiography, etc.). At that period Georgian literature could not compare with Constan- tinople literature2. The second reason is the complicated composition and structure, Hellenistic rhetorical form and the contents of Gregory Nazianzen's homilies (except the festive character of 16 liturgical homi- lies his work are also of private character; these are the “aporeta”, i.e. non-liturgical homilies3; the panegyric, epitaphic genre of the homilies as well) unlike some writings of John Chrysostom, Basilius the Great, Ephrem the Syriac, etc., created on the grounds of exegetic, didactic sub- jects widely spread at the first stage of the development of the Georgian literature, especially in the Policephala. The third reason is a secret char- acter of theological terminology and highly elevated theological-rhetori- cal style of Gregory's writings (see Michael Psellos)4. The same may be said about the works of Maximus the Confessor, John of Damascus, and other saint fathers. Euthymius the Athonite — the famous Georgian scholar, translator and the enlightener of Georgians at the end of the 10th century was the first to get down to translating these works. The orienta- tion of the Georgian church to Constantinople liturgical practice was started on Mt. Athos by Euthymius's literary activity. That is why Euthymius's activity is of such great significance in the process of serious complex study and translation of Gregory Nazian- 2 H. MÉTRÉVELI, Le rôle de l' Athos dans l' Histoire de la culture Géorgienne, in Bedi Kartlisa, 41 (1983), p. 17-26. 3 See K. BEZARASHVILI, The Problem of the so-called “Aporeta” in the Georgian Corpus of the Works of Gregory the Theologian, in Le Muséon, 108 (1995), p. 131-142. 4 Michael Psellos, ToÕ üpertímou CelloÕ lógov sxediasqeìv pròv Póqon bestárxjn âziÉsanta aûtòn grácai perì toÕ qeologikoÕ xarakt±rov, in A. MAYER, Psellos' Rede über den rhetorischen Charakter des Gregorios von Nazianz, in Byzantinische Zeitschrift, 20 (1911), p. 27-100 (= Psellos, Perì toÕ qeologikoÕ xarakt±rov). Psellos's term qeologikòv xaraktßr implied connecting of Christian plain style with the rhetorical and theological eloquence in Gregory the Theologian's works (Psellos, Perì toÕ qeologikoÕ xarakt±rov., c. 2;27,30-31; c. 12;214-216, 227-228; c. 13;243-245,340; c. 20;377-383). ≤. bezara˙vili, mi≤ael fselosi sa˚v¯ismetqvelo stilis ˙esaxeb (K. BEZARASHVILI, Michael Psellos on Theological Style (Research, translation and commentaries), in Reader in Byzantine Literature, III, Tbilisi, 1996, p. 108-156 (= BEZARASHVILI, Michael Psellos on Theological Style). Cf. I. SEVCENKO, Levels of Style in Byzantine Prose, in Jahrbuch der Österreichischen Byzantinistik, 31,1 (1981), p. 296-300 (= SEVCENKO, Levels of Style). THE SIGNIFICANCE OF GREGORY THE THEOLOGIAN'S WORKS 271 zen's writings. Euthymius was the first who translated and compiled the minor corpus of Gregory the Theologian's works (liturgical sermons and a few theological homilies) with some commentaries of Pseudo-Nonnos and Maximus the Confessor. Later this corpus was replenished with Gregory's other works translated in Euthymius's translation manner by David Tbeli (10th-11th centuries)5. Euthymius's translations are of the type of dynamic equivalence in order to improve the understanding of readers not well learned in theology, to make them acquire and develop the skills of abstract theological thought. For this purpose Gregory's complicated texts are simplified, explained, interpolated, abridged or paraphrased by Euthymius6. The aim of Euthymius's literary activity was to bring Georgian litera- ture into line with the Byzantine norm. As is well known, the work and activity of Euthymius the Athonite determined the development of the future trends of Georgian culture7. Euthymius's way of adopting Greek culture reached the highest point in the works of the later Georgian translators called “Hellenophiles”. Translations of Gregory the Theolo- gian's works as well as of the writings of other Byzantine authors had not been made before, and the writings completely unknown to Georgian literary genres are good examples of Euthymius's purposeful orientation towards Byzantine culture. Many researches show that Euthymius the 5 m. ma©avariani, davi¯ tbelis mier ¯argmnili grigol nazianzelis ¯xzulebebi da am ¯argmanebis ˙emwveli xelna∑erebi (M. MACHAVARIANI, The Writings of Gregory Nazianzen Translated by David Tbeli and the Manuscripts Containing them), in “mraval¯avi” (Mravaltavi. Philological-historical Researches), 20 (2004), p. 106-114. 6 See the history of Euthymius the Athonite's translations in: H. METREVELI, Intro- duction, Présentation générale in H. METREVELI, K. BEZARASHVILI, Ts. KOURTSIKIDZE, N. MELIKICHVILI, Th. OTKHMEZURI, M. RAPAVA, M. CHANIDZE (eds.), S. Gregorii Nazianzeni Opera, Versio Iberica I, (Corpus Christianorum; Series Graeca, 36; Corpus Nazian- zenum, 5), Turnhout-Leuven, 1998, p. V-XI (= S.Gregorii Nazianzeni Opera, Versio Iberica I). ≤. bezara˙vili, dinamikuri ekvivalentis tipis ¯argmanis ma- xasia¯eblebi grigol ˚v¯ismetqvelis ¯xzuleba¯a ef¯vime a¯one- liseul ¯argmaneb˙i (K. BEZARASHVILI, The Peculiarities of the Translations of Dy- namic Equivalence in the Homilies of Gregory the Theologian Translated by Euthymius the Athonite), in Transactions of Tbilisi State University, vol. 348 (Literary Research), 2003, p. 269-324. 7 According to Georgian scholars, if the Iviron monastery on Mount Athos had not existed, the history of Georgian culture could have acquired quite a different character. See k. kekeliøe, øveli ≤a¯uli literaturis istoria (K. KEKELIDZE, His- tory of Old Georgian Literature), I, Tbilisi, 1980, p. 101. M. TARCHNICHVILI, Geschichte der kirchlichen georgischen Literatur (Studi e Testi, 185), Citta del Vaticano, 1955, p. 70- 72. 272 K. BEZARASHVILI Athonite's scholarship and literary activity have responded to the think- ing processes that took place in Byzantine literature8. On this sound ground founded by Euthymius the work of transmitting Gregory's theological thought to Georgia was mainly completed by the prominent and most accomplished Georgian theologian and scholar Ephrem Mtsire of the Black Mountain at the end of the 11th century. He translated the Corpus of Gregory's works containing 51 sermons (in- cluding the earlier translations by Euthymius the Athonite and David Tbeli). The collection was of a unique composition. It reflected not only the typical structure of Greek collections with traditional and key appen- dixes — the Life of Gregory, commentaries by Basilius Minimus and Pseudo-Nonnos —, but also the appendixes which are rare for Gregory's Greek collections (Niceta the Philosopher's paraphrase of Basil the Great's epigram by Gregory, Gregory's gnomic poems, etc.). Ephrem seems to have selected the texts from different
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