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EUGGELION. (PG 73, 9-1056 ; PG 74, 9-756 ; CPG 5208), ,
. 12 ( VII-VIII
) 429 ;
2. COMENTRII IN LUCM : I.

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et 4 (BHG 1963; PG 77, 1040-1049); II. Homili 51 (BHG 1994; PG 77, 1009-1016; PG 98, 12481254);

III.

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egypti (Ep. 1; PG 77, 9-40; CO I, I, I, 10-23), 429 ;
TOU EN AGIOS PATROS HMON KURILLOU
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430 ;
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TON EUSEBESTATON BASILEAQEODOSION PROSFWNETIKOS, (PG 76, 1133-1200; AO I,
I, I, 42-72; CPG 5218); II. TA EUSEBESTATAIS BASILISSAIS (PG 76, 1201-1336; ACO 1, 1, 5,
62-118, CPG 5219); III. KURILLOU ARCIEPISKOPOUALEXANDREIS LOGOS DEUTEROS
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7, 33-65), , 2. _
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PROS EUPTION (PG 76 385-452; CO 1, 1, 6, 110-146; CPG 5222),
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431 ; _ TWN
GIOU KURILLOU LOGOS POLOGETIKOS PROS TON EUSEBESTTON BSILE
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(431 ),
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BOULOMENWN OMOLOGEIN QEOTOKON THN GIN PRQENON (PG 76, 256-292; CO
1, 1, 7, 19-32; CPG 5226), , , 435-440 ,
, ;
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contr Theodorum Mopsuestenum et Diodorum Trsensem (PG 76, 1437-1452, 1435-1438 ;
CPG 5229), 438 ;
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414-442 (PG, 77).


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. ., , . IV, . 1907; , .,
4- , , 1908; , , , 1913; ,
., , , 1964; Altaner B, Stuiber, A., Patrologie, Leben, Schriften und
Iehre der Kivchenvter, Freiburg Basel _Wien, 1980; Beck H.G., Kirche und Theologische Literatur im
byzantinischen Reich, Munchen, 1959; Russel N., Cyril of Alexandria, London and New York, 2000; The
monastries of the Wadi Natrun, part II, The History of the monasteries of Nitria and of Scetis by Hugn G.
Evelyn White, New York, 1832, Reprinted 1973; Lawrence J. Welch, Christology and Eucharist in the Early
Thought of Cyril of Alexandria, San-Francisco-London, 1994. Dictionaire de teologie catolique t III, Paris, 1923.

28
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20

R. P. Blake, Catalogue des manuscrits gorgiens de la bibliothque patriarcale greque de Jrusalem, Revue de
lOrient Chrtien, Paris, t. 23 (1922-1923), 146-149.
21 PG 77, 1029-1040.
22 R. P. Blake, . , 146-149.

40
79r. ,
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69v; 79v, , - -: 69r;
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67v, 67 r.
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41
qevtron 1030C - 67v
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mrgritw'n 1032 - 69r
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uJpvtou" 1036 - 74v
mgivstrwn 1036 - 74v

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poluvklonon 1030C - 67v
polueide;

1030C - 67v

qeovmorfon 1030D - 68r


melivrjrJut 1030D - 68r
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1030D - 68r

triskumivi 1032 - 68r-v


pistofovroi
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1032 - 68v
1032C - 70r

doxologou sin 1033 - 71r


kkovfrono

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sofoi; 1029C - 68r
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kkivn 1040C - 80v 23

23

, XI ,

, XVIII, LINGUISTIC PAPERS, , 2005, 143-156.

42

, ,

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, : th. 7 (XI .), Jer. 23 (XII-XIII .),
140 (XII-XIII .), Jer 39 (XIII-XIV .).
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, , , 1978, 88.
. , , I, 478-479.

45
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37 PG, 77,1072-1081.

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H I, 311-313.

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43

45

430

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, 11, , 2005, 27-31.


44

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47

ACO 1, 1, 1, 77-83
ACO 1, 1, 1, 114-116.
49 ACO 1, 1, 3, 3-5.
50 PG 77, 992-996.
51 Russel N., . , 219.
48

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56 PG 77, 1349-1369.
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103 Russel N., . . 37.
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104

Richard, M., Opera Minora, I, Turnhout-Lieuven, 1976, 279-285.


Russel, N., . , 227.
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Russel N., . , 70-71.


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201
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IV

, ( ), .
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,
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202
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. , .
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.,

, , ., 1966.

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203

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.,

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, ., 2005.

, I, .
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204
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, . , . , , .,
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S IV _ , (S) , . IV,

.,

.,

.,

.,

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Q I _ ,
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205

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. , . , ., 1958.

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206
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.,
, , , 2, ,
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.,

, , 2004-2005, 184-191.

.,

, , 5-6, , 2005, 149-151.

.,

, XIII, -, 2005, 133-145.

207

.,

, , 146-151.

.,
, , 11, , 2005, 27-31.

., ,
, XXI, , 2005, 169-171.

.,

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( H ), .I, , 1946.
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B., , , 1908

210

, . IV, , . , ...,
,., , , 1964;

584, , 1083 .

162, , XI .

140, , XII-XIII .

65, 1188-1210 .

125, , XVII-XVIII .

266, I-IV , XVIII .

112, - ( ), XVIII .

347, , 1743 .

1132, - , XVIII .

3, , , 1820 .
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211
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H203, : , 1812 .

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Q409, , 1845 .

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S 417, , XII .
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S157, , XIX . 1541.
S1182, : , XIX .
S1160, , XVIII-XIX .

212
S 1732, , 1814.
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th. 7, , XIII .

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. , . , ., 1973.

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. , . , ., 1959.
6. , (S), . II,
: ., ., . . , .
, ., 1961.

220
7. P.Peeters, Un colophon georgien de Thornik le moine, analecta Bollandiana, Tomus 4,
1932, 359-360.
8 . R u s s e l N., Cyril of alexandria, London and New York, 2000
9. ,., , , 1964
T. Tsopurashvili

SUMMaRY

The Georgian Translation of Treasure by Cyril of alexandria


The extensive dogmatic-polemical work by Cyril of alexandria called Treasure was
written against the doctrine of arius, to say more precisely, against his followers Neoarians. It was
written in 423-425 and is considered as one of the most important works created before The Council
of Ephesus. The text was translated and attached with comments by anton I. Today we have several
full and incomplete versions of this translation: a3, S157, S363, S1182, H203, H466, H2174.
The work is made up of 35 chapters, however, all manuscripts survived up to the present
are, unfortunately, characterized by one peculiarity: the XVI-XIX chapters are absent and the XV
chapter is not complete (chapter XVI indicated in the manuscripts and inserted in the table of
content keeps on the XV chapter according to the Greek edition). It is difficult to say if the origin
itself used by anton was incomplete or the text in our hands comes from the same incomplete
manuscript.
Traditionally it has been considered that anton translated Treasure with Philipe
Kaitmazashvili, but while searching the original, we found out another circumstance: no manuscript
contains information about the armenian origin of the text, and neither Philipe Kaitmazashvilis
name is mentioned anywhere. One can say the same about an iambus which is instead of
introduction. It says nothing about the armenian origin and Philipe Kaitmazashvili. One can hardly
imagine that anton I who was speaking about his contribution, did not mention Philipe
Kaitmazashvili at all, if he had really translated the text from armenian into Georgian. One of the
peculiarities of Treasure, in particular, many small subchapters, which, for example, in the edition
of the text in PG are 5-6 in each page or even more, are almost in all the places accurately kept in
Georgian edition. This gives an academic tint to a list, which is characterized for later, processed
texts. From the above said we can conclude that Treasure must have been translated from
Russian. That fact is also supported by the specific forms of some proper names, in particular, avdia
and Zevede. If we take into account that anton I lived in Russia for five years and knew the Russian
literature quite well, this supposition must not be far from the truth.

221

SUMMaRY

Unlike other compositions with Greek inscriptions, hermits images, with appropriate Greek
inscriptions appeared in Georgian churches and monasteries later, in 16th -17th centuries. These
epigraphic monuments evince the tight political and cultural relations existing between Byzantium
and our country. The spread area of these inscriptions is large. Except Georgia, they are found in
churches and monasteries in Greece, Russia, Bulgaria, Serbia, and Macedonia. From this point of
view, Greek fresco inscriptions of Gremi and alvani are the most interesting.
St. Pauls inscription kept in the church in Gremi parallels with the inscription on the south
wall of the ossuary of Bachkovo (Petritsoni) monastery (the painting of which dates back to 11th 12th centuries).
The text included in the inscription of Euthymius of Palestine in the same monastery is also
kept in the church dated back 17th century in Dobrsko village (Bulgaria) and in church (XI c) of
Saints of Poverty in Kastoria (Greece).
The second part of the text included in the inscription of athanasius athonite in Gremi, is
kept in St. Meletius church (is located southward of continental Greece, in Hymettos, near Mgara
town), as an independent inscription.
For the adjacent inscription of Cosmas of Jerusalem, which represents a hymn of Holy
Thursday parallel was found in a Russian church of assumption of Mother of God (was built in
1352), which is located next to Novgorod, in Volotovo Field.
The appropriate to St. antonys Greek fresco inscription on north-east colomn of alvani
church is found in St. Georges church of Sofia (Bulgaria). antonys fresco portrait and his
inscription date back to 11th 12th centuries.