Literature

G. Kuchukhidze

The Arabic and Greek Versions of "The Life of St. Grigori the Enlightener" and the History of the Conversion to Christianity of the Caucasian Countries

  1. In the Arabic and Greek versions of the life of Grigori the Enlightener (texts are published by academician N. Marr and professor G. Garitte) the narration goes about the fact that royal powers of the Caucasian countries were converted to Christianity by the enlightener of Armenia St. Grigori. The paper deals with the study of the above stated versions. It has been stated that the parts of the texts of Arabic as well as Greek texts which deal with the visit of kings of Alans (in the Arabic text the Alans are mentioned, while in the Greek text –we have Albans) Kartli and Lazika to Armenia - to St. Grigori and Thrdat King, their baptizing by St. Grigori, are not found in the earlier lists of Agathangel. Therefore we consider that these data are inserted as a result of the literary treatment of the later period. It has been shown that in the earlier lists it dealt with a visit of delegation of Georgian royal court for consideration of certain issues, which was later replaced by the note about a visit of the Georgian king to Armenia and his conversion by St. Grigori. It has been shown that in the original lists that part of the text dealt with the Albans and not Alans. The paper gives inserted places of Arabic sources.

  2. The paper gives analyses of the notes from Arabic as well as Greek sources which deal with the visit of representatives of priesthood sent by St. Grigori to Alania (Albania), Kartli and Lazika. It was shown, that the persons sent by St. Grigori to the above stated countries did not belong to the leading church hierarchy of Albania, Kartli and Lazika churches, that they were only common preaching missionary similar to those who visited many countries of the world in that period. The Arabic and Greek sources do not provide us with the grounds to consider that the churches of Kartli, Albania or other Caucasian countries had ever been under the church cathedra of Armenia. The above given versions can not contradict the statement according to which the churches of Kartli, Lazika and Armenia were independent from the very beginning.

 

Shota Rustaveli Institute of Literature
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