3 PRO GEORGIA JOURNAL OF KARTVELOLOGICAL STUDIES No 28 — 2018 (Published since 1991) CENTRE FOR EAST EUROPEAN STUDIES FACULTY OF ORIENTAL STUDIES UNIVERSITY OF WARSAW WARSAW 2018 2 E DITOR- IN-CHIEF David KOLBAIA S ECRETARY Sophia J VANIA EDITORIAL COMMITTEE Jan MALICKI, Wojciech MATERSKI, Henryk PAPROCKI I NTERNATIONAL ADVISORY BOARD Zaza ALEKSIDZE, Professor, Korneli Kekelidze Georgian National Center of Manuscripts, Tbilisi Alejandro B ARRAL–IGLESIAS, Professor Emeritus, Cathedral Museum Santiago de Compostela Jan BRAUN (†), Professor Emeritus, University of Warsaw Andrzej F URIER, Professor, Universitet of Szczecin Andrew GVAZAVA, Metropolitan of Gori and Ateni Gocha JAPARIDZE, Professor, Tbilisi State University Stanis³aw L ISZEWSKI, Professor Emeritus, University of Łódź Mariam LORTKIPANIDZE (†), Professor Emerita, Tbilisi State University Guram L ORTKIPANIDZE, Professor Emeritus, Tbilisi State University Marek M¥DZIK (†), Professor, Maria Curie-Sk³odowska University, Lublin Tamila MGALOBLISHVILI (†), Professor, Korneli Kekelidze Georgian National Center of Manuscripts, Tbilisi Lech M R Ó Z, Professor, University of Warsaw Bernard OUTTIER, Professor Centre national de la recherche scientifique, Paris Andrzej P ISOWICZ, Professor, Jagiellonian University, Cracow Annegret P LONTKE-LUENING, Professor, Friedrich Schiller University, Jena Tadeusz Ś WIĘ TOCHOWSKI (†), Professor, Monmouth University, New Jersey Sophia V ASHALOMIDZE, Professor, Martin-Luther-Univerity, Halle-Wittenberg Andrzej W O Ź NIAK (†), Professor, Polish Academy of Sciences, Warsaw 4 Cover: St. Mamai, Gelati Tondo (silver, gilt silver), 11th century © by Pro Georgia. Journal of Kartvelological Studies, Warsaw 2018 © by Centre for East European Studies, Warsaw 2018 EDITORIAL ADDRESS Centre for East European Studies University of Warsaw Pa³ac Potockich, Krakowskie Przedmieœcie 26/28 PL 00-927 Warsaw tel. 48 22 55 22 555, fax 48 22 55 22 222 e-mail: [email protected], [email protected] PRINTING: Duo Studio ISSN 1230-1604 Edition of 500 Copies The printed version is the basic version of the journal CONTENTS 5 I. ARTICLES AND STUDIES Mokcewaj Kartlisaj (Nawrócenie Kartlii). Z języka starogruziń- skiego przełożył i komentarzem opatrzył DAVID KOLBAIA ............. 8 TEA SHELIA, Dmanisi – the Homeland of the most Ancient Eurasians ................................................................................................ 89 RADOSŁAW KARASIEWICZ-SZCZYPIORSKI, with a contribution by SULKHAN MAMULADZE, Before there were the thermae. A Few Words on the Remains of the Earliest Buildings in the Apsaros Fort (Gonio, Georgia) ................................................................................. 99 OSKAR KUBRAK, with a contribution by LASHA ASLANISHVILI, Throwing Artillery from Apsaros Roman Fortress. Analyze and Interpre- tation of Stone Projectiles for Ballista ............................................. 109 LANA BURKADZE, The samples of Roman and Byzantine mosaics discovered in Georgia ........................................................................ 129 JACEK HAMBURG, ROLAND ISAKADZE, Preliminary Report of 2017 Polish-Georgian Archaeological Expedition at Gabashvili Hill and its surrounding area (Kutaisi, Western Georgia) .................. 137 DAREJAN GOJASHVILI, NINO KAVTARIA, Peculiarities of the Tao-Klarjeti Artistic School of the miniatures from Tsaishi Gospel ................. 157 GIORGI SOSIASHVILI, Territories owned in Georgia by the Mount Athos (Vatopedi) Monastery (In the Russian occupied territo- ries, in Liakhvi Gorge) ......................................................................... 175 KONSTANTINE PERADZE, Georgian ruler of the Ottoman Algiers Hassan ibn Yusuf Ahiskali .................................................................. 189 II. MATERIALS, DOCUMENTS, MEMOIRES BESIK KHURTSILAVA, Georgian-Arabic Chronicle of a Jerusalemite Family ..................................................................................................... 205 MAKA KHUTSISHVILI, A repressed polish painter in soviet Georgia during Stalin’s terror Kirill Zdanevich .............................................. 219 IVANE MTCHEDELADZE, Forms of Georgian Literature reception in 20th century. Ukrainian Literary Discourse in Emigration ............ 227 VARVARA KRASUTSKAYA, Lost tribe of Israel: the Jews of Dagestan ...... 235 6 CONTENTS III. REVIEWS AND COMMENTAIRES NATIA JALABADZE, Ethno-political aspects of the Georgian-Ossetian relations in Kazbegi region ............................................................... 257 LAVRENTI JANIASHVILI, Ossetians and Georgians in Kazbegi region historial and cultural issues ................................................................ 267 MARIAM CHKHARTISHVILI, saqarTvelo III-V saukuneebSi. xosrovanTa samefo saxlis istoria (sakartvelo III-V sau- kuneebshi. khosrovanta samepo sakhlis istoria), Nekresi Publi- shing, Tbilisi 2018, pp. 303; ISBN 978-9941-457-96-8 .................. 281 IV. CHRONICLE ANDRZEJ WOŹNIAK, Ze wspomnień o Profesorze Tejmurazie Cziko- wanim (1924-2007) .................................................................................. 283 IN MEMORIAM, Andrzej Woźniak (1939-2018), Marek Mądzik (1946-2016) ............................................................................................ 294 Pro Georgia, 2018, t. 28, s. 175-188 175 TERRITORIES OWNED IN GEORGIA BY THE MOUNT ATHOS (VATOPEDI) MONASTERY (IN THE RUSSIAN OCCUPIED TERRITORIES, IN LIAKHVI GORGE) by Giorgi Sosiashvili Gori State Teaching University Mount Athos Vatopedi Greek Monastery owned a church in Patara Liakhvi Gorge.* Vatopedi Monastery is one of the largest monasterys on Mount Athos. One of the oldest ecclesiastical centers is located on the North-Eastern part of Mount Athos. As according to the information provided by Gerasime Smyrnak there were 966 monks serving at Mount Athos Vatopedi (Vatopedion). Among the monks serving at Mount Athos Vatopedi there were 570 ethnic Russian Monks and 366 ethnic Greek Monks.1 By the time approximately 456 monks served at Mount Athos Iviron monastery.2 Vatopedi Monastery, as an operational ecclesiastical center is known to exist in 985 as according to the historical sources.3 How- ever, it is belived that the establishment of the monastery is linked to the miraculous survival of Emperor Arkadi. As according to the ancient narration, his ship was wrecked, but he was casyed ashore, where he was sheltered under the nearby bushes. The name of the Monastery, “Vato- pedi” (a boy under the bushes) derives from the abovementioned story.4 * It is worth noting that Mounth Athos Georgian Monastery (Iviron Monastery) owned lands thro- ughout Georgia: Kutaisi, Askana, Gori, Tskhinvali, Didi and Patara Sakobia, Nukriani and etc., The- se were mainly agricultural lands, vineyards, orchards. Approximately 200 peasants were donated to Iviron monastery. Kandelaki B., Mount Athos Iviron Monastery, „Dzeglis Megobari”, N 22, 1970, pp.55-56. 1 Kaughchishvili S., Georgika, Part VIII, Tbilisi, 1970,128. 2 Ibid. 3 Ibid, p.128. 4 Kontchoshvili Petre, Travels in Jerusalem and Mount Athos, commentated edition by Vazha Kiknadze, Tbilisi, 2016, pp.208-290. 176 GIORGI SOSIASHVILI The trace of the Georgians is visible from the 6th century on Mount Athos. Taking into consideration the hierarchy, Vatopedi monastery takes a sec- ond place among the monasteries. Many Georgian ecclesiastics traveled to Vatopedi Monastery. As according to the information, in 13th century and in particular in the Autumn of 1229, one of the Georgian monks, Saba traveling from Acra St. Ioane Monastery, stopped in Anatolia, where he had a meeting with the John III Dukas Vatatzes, whom he got a promise from to get help for the monks residing at Mount Athos. It is known that the monks residing at Athos laura were being op- pressed until Emperor Henry did not stop the acts of Latins. The Geor- gian monks of Mount Athis Iviron Monastery had been denounced to Arch episcope of Ohrid by Grigol Ikodomopulous blaming them being faithful towards the Latins, that they went to Thessaloniki and declared their support towards the Pope.5 It is rather interesting that a letter from the monk, Grigol to the Arch Episcope of Ohrid, was addressed to Khomatianos. As Jacque Lefevre notes: “The monk named Grigol of Mount Athos Iviron Monastery was the head, therefore his visit to the arch episcope of Ohrid meant that it could have been a threat towards the Georgians residing at the same monastery.”6 After this, Saint Saba travelled to Mount Athos, whereas he went to the Iviron monastery fi rst, where he had been previously in 1197 and after that he went to Vatopedi monastery, later on to Hilandar and to Thessaloniki, where he met with the Despot of Epirus – Theodore Angelos.7 It is interesting how the hierarchy the both monasteries, Ivi- ron and Vatopedi were presented. Deriving the Monomakh typikon, Ivi- ron monastery held an important place.8 It is worth noting that the docu- ments produce by the Mount Athos council were signed by the head of the Iviron monastery, after the representatives of the Laura and Proti. This practice was changed in 1366, when the signature of the Iviron monastery appears after the signature of the Vatopedi monastery.9 5 Acts of Iviron, from 1204-1328, Diplomatic Issue, Jacque Lefevre, Nicholaos Ikomanidis, Deniz Papakhrisantu, Vasiliki Krvari with the co-authoring of El. Metreveli, Part III, Tbilisi, 2008, p. 6. 6 Ibid, 6-7. 7 Ibid, 7. 8 Acts of Iviron, from the foundation to the middle of the XI century, Diplomatic