Eka Chikvaidze

Ivane Javakhishvili Tbilsi State University

Shota Rustaveli Institute of Georgian Literature

Researcher

Tbilisi, Georgia

"Martyrdom of St. Eustathius Mtskheteli", 6th century Kartli and text-related problems

Abstract

hristianity not only created a thought and worldview basis for the Christianized nations but also left an important and multifaceted mark in their cultural history; For the centuries-old history of the Georgian nation, Christianity (regardless of any hypothesis related to writing or the beginning of writing) turned out to be a watershed between pagan and Christian cultures from a literary point of view. Literary productions spread with the introduction of Christianity, including hagiographic literature, and were connected to templates created and developed in the Greek space for Georgian authors. Still, every large or small sample of Georgian hagiography is distinguished by its own originality, and the arc of problems depicted in the texts creates a close unity with that historical reality. , in the heart of which the processes described in it are performed, and the text is created. "The Martyrdom of Eustathius Mtskheteli" is a monument depicting the Christian zeal shown by the Christianized Persians against the background of the annexation of Eastern Georgia by Mazdean Persia, and it is the only hagiographic work whose title contains the Greek equivalent of "martyrdom" instead of the Georgian "martyrdom". "The Martyrdom of Eustathius Mtskheteli" has been preserved in several manuscripts. The oldest of them is the 11th-century manuscript H-341. It is not surprising that the author of the martyrdom of Eustathius should be a contemporary of the saint (just like the martyrdom of Shushanik, Abo or other hagiographical texts) and a direct eyewitness (probably, an informant) of the story ("And they brought him out of prison ... and some of them are alive"); The text attracts attention in many ways. Among them, compositionally and with a narrative style that is much more established than the so-called Kimenian text of the first stage provides, and at the same time we find one problematically mentioned phrase, which even such a deeply learned scholar as K. Kekelidze is considered monophysite. These are important issues, the discussion of which adds important contours to the nature of Georgian hagiography. At the same time, it is known that Eustace was tortured in 551, the original text must have been created around 551, therefore, it describes the situation in Kartli in the middle of the 6th century. In Eastern Georgia, fire-worshippers (whom we see in Kartli also in the martyrdom of St. Shushanik) - let's remember the episode of the magus, in the life of St. Nino - on a much larger scale), who, despite the "peaceful" relationship with Christians, could always benefit from the support of the Persian marzipan.

Consequently, their legal status was much better. Both in the simplicity of Eustathius and in the texts depicting the life of Nino, we find the Jewish community. i.e. We are dealing with a multicultural space in which (despite the consequences of hegemony) three religious and religious cultures coexisted - Christian, Jewish, and Mazdean (which was replaced by Muslim after the formation of the Muslim faith and the Arab invasion). Therefore, the text depicting the simplicity of Eustathius (like other hagiographical monuments) is crucial for understanding the nature of contemporary society.

Keywords: Hagiography, dogmatics, Mazdaism, Christianity.

David the Builder and Educational Reform (A Comparative Analysis of Monarchical Practices in the 11th–12th Centuries)

The establishment of educational centers — schools and universities — in 11th–12th century Europe was not accidental. It was part of major social, cultural, and intellectual transformations, often referred to as the “Medieval Intellectual Revolution.” What triggered this turning point?

  1. Economic and urban growth – From the 11th century, European cities expanded, trade flourished, and new social strata (citizens, merchants) emerged, requiring educated professionals in law, administration, and commerce.

  2. The role of the Church – The Church demanded more learned clergy for preaching, interpreting legislative texts, and properly conducting liturgy. Monasteries and cathedral schools became the foundation of early educational institutions.

  3. Rediscovery of the classical heritage – Translations of Arabic, Greek, and Latin sources reintroduced Aristotle, Plato, Hippocrates, Euclid, and other authors to Europe. This knowledge required systematization and reconciliation with Christian doctrine.

  4. Needs of law and theology – New legal realities (e.g., municipal self-governance, trade, feudal relations) called for jurists, while theological debates (e.g., in combating heresies) required trained thinkers.

  5. Cultural competition with the Islamic world and Byzantium – Christian Europe needed intellectual advancement not to fall behind the flourishing cultures of the East.

The content of the “revolution” involved teaching methods, institutions, and disciplines. It took on systemic form through: scholasticism — a new method based on logical reasoning, disputation, and synthesis of propositions; the rise of universities — Bologna, Paris, and Oxford becoming centers of knowledge and authority; the expansion of disciplines — beyond theology to include the seven liberal arts (trivium and quadrivium), jurisprudence, medicine, and philosophy; and intellectual dynamics — with debates on the relationship between faith and reason. This was the foundation for the later Renaissance and scientific rise.

The foundation of educational centers in the 11th–12th centuries was therefore a result of Europe’s economic, political, and cultural revival. This “revolution” signified the rediscovery of classical heritage, the systematization of knowledge, and the creation of new intellectual institutions — universities — which laid the groundwork for the educated model of modern European civilization.

What, then, was the nature of Georgian educational reform in the same period, associated with King David IV the Builder and the Catholicos-Patriarch George of Chqondidi? King David IV regarded education as a strategic instrument of state power. His reform represented a crucial stage in Georgia’s cultural renaissance and intellectual development. Gelati, Ikalto, and Petritsoni academies formed an integrated system combining religious, humanistic, and natural sciences; elements of the trivium and quadrivium; Neoplatonism; and strict selection of teachers.

Comparison with Byzantine and Western European academies of the time reveals similarities in subjects and methods. Yet David’s system was unique in its practical integration, spiritual orientation, and emphasis on ethical criteria. The Gelati Academy combined theology and philosophy with the natural sciences and medicine, approaching the functions of a medieval university.

His contemporaries — Henry I of England, Louis VI of France, Alexios I Komnenos of Byzantium, and Frederick I Barbarossa of Germany — despite their interest, did not implement such systemic reforms. Comparative analysis demonstrates that David’s educational policy, as a purposeful state reform, became a foundation for the consolidation of national identity and the strengthening of political power.

 

Keywords: Educational Reform of David the Builder; Byzantium and Western Europe; State Consolidation; National Identity