Books by Helen Giunashvili
Jurnali daarsebulia 1999 wels Tamaz gamyreliZisa da zurab sarjvelaZis mier
didi paleografis kvlevis mTavar mimarTulebas epigrafikuli Zeglebisa da maTi damwerlobebis ganviTa... more didi paleografis kvlevis mTavar mimarTulebas epigrafikuli Zeglebisa da maTi damwerlobebis ganviTarebis SedarebiTi aspeqti Seadgens, im kulturul-istoriul konteqstSi, romlebSic isini iqmnebodnen. Zveli dasavlur-semituri (anbanuri) damwerlobis Sesaxeb i. navem gamoaqveyna ori mniSvnelovani Teoriuli Sroma: Origins of the Alphabet, Cassell, London , 1975 da Early History of the Alphabet-An Introduction to West Semitic Epigraphy and Palaeography , Jerusalem-Leiden 1982; (meore, gadamuSavebuli versia gamoica 1987 w. ierusalimSi; Semdeg 1997 w., xolo bolo _ 2005 w.). bolo wlebis publikaciebidan aRsaniSnavia i. naves erToblivi naSromi profesor Saul SakedTan, Cv. w.-mde IV s.-is baqtriis arameuli warwerebis Sesaxeb. 5 profesor jonas k. grinfildma (daibada 1926 wlis 20 oqtombers niu-orkSi _ gardaicvala 1995 wlis 13 marts ierusalimSi) daamTavra iales universiteti, sadac mi-mi-iRo specializacia ebraistika-arameistikis ganxriT. is jer braindeis universitetSi muSaobda, xolo Semdeg _ los-anjelesisa da berklis, kaliforniis univer-sitetebSi. 1971 wlidan moyolebuli, j. grinfildi aswavlida ierusalimis ebraul universitetSi. 1990 wels mas mieniWa Zveli semituri enebis profesoris, Caspar Levias sapatio tituli. j. grinfildis samecniero memkvidreoba Rrma da metad mravalmxrivia. mis SromebSi Tanabrad aris warmodgenili Zveli semituri enebis _ finikiuris, aqadur-ba
ver si te tis hu ma ni ta ru li fa kul te tis aR mo sav leT mcod ne o bis mi mar Tu le bis eb ra ... more ver si te tis hu ma ni ta ru li fa kul te tis aR mo sav leT mcod ne o bis mi mar Tu le bis eb ra is ti kaara me is ti kis de par ta men ti Targmna, winasityvaoba da komentarebi daurTo elene giunaSvilma redaqtori: profesori mariam CaCibaia gamomcemloba Á nekeri~
Papers by Helen Giunashvili
The Digital Orientalist, 2024
Hunara: Journal of Ancient Iranian Arts and History, Volume 2, 2024
In addition to the many realms of fine arts, the issues of Georgian-Iranian cultural interactions... more In addition to the many realms of fine arts, the issues of Georgian-Iranian cultural interactions of pre-Islamic periods that merit our particular interest were adequately expressed in such a minor form of arts as glyptic, beginning from the Achaemenian days up to the Sasanian period. Glyptic artifacts, which demonstrate part of Iranian culture, were discovered during various archaeological excavations in Georgia. While some of these items were imported, others were produced locally under the influence of Iran. The discovery of metal shield rings in Georgia, particularly in the eastern region that was once part of ancient Iberia, has posed a significant challenge for historians. These artifacts are believed to be locally produced and some may reflect artistic patterns associated with the Achaemenid kingdom. The majority of the Sasanian artifacts discovered in Georgia are excellent seals. They began to arrive in East Georgia mainly from the 4th century AD. Due to the beginning of intensive trade with Sasanian Iran and the gradual strengthening of Iran's political positions in the South Caucasus, which was followed by the dissolution of the Kartli kingdom in 532, the widespread use of Sasanian seals started in the second half of the 5th century and continued during the 6th and 7th centuries. Almost all of the common themes and subjects found in Sasanian glyptics can be observed in the glyptic artifacts in Georgia. These include depictions of nobility, deities, animal-versus-hero fights, fantastical creatures, humans, birds, and plants, as well as monograms. The Sasanian period saw a significant increase in cultural exchanges between Georgia and Iran, which had a lasting impact and influenced both later Georgian Christian monuments and contemporary local art products.
Proceedings of the Georgian National Academy of Sciences, Series of Language, Literature and Arts, N 2, 2023
Armenia and Oriental Christian Civilization-IV, 2023
Материалы международных научных конференций "Кавказская Албания в историко-культурном пространств... more Материалы международных научных конференций "Кавказская Албания в историко-культурном пространстве Евразии" (Москва, 1-2 ноября 2018); "Коренные народы Кавказско-Каспийского региона в свете научных реалий и фальсификаций" (Ереван, 6-7 декабря, 2019) и смежные статьи ARMENIA AND ORIENTAL CHRISTIAN CIVILIZATION-IV Materials of international conferences "Caucasian Albania in historical and cultural space of Eurasia" (Moscow, November 1-2, 2018); "The autochthonous peoples of the Caucasus-Caspian region in the light of the scientific realities and falsifications" (Yerevan, 6-7 December, 2019) and related scientific articles Երեւան Ереван Yerevan-2023 ՀՏԴ 93/94։008։27(082) ԳՄԴ 63+71+86.37ց43 Հ 247 Տպագրվում է ՀՀ ԳԱԱ Արեւելագիտության ինստիտուտի գիտական խորհրդի որոշմամբ Խմբագրական հանձնախումբ՝ պ.գ.դ. Ա. Հակոբյան, պ.գ.դ. Ա. Բոզոյան Հ 370 «Հայաստանը եւ արեւելաքրիստոնեական քաղաքակրթությունը. Դ»:
Oriental Studies N 12, 2023
Beginning from the remote past, Georgia had established close contacts with Near Eastern st... more Beginning from the remote past, Georgia had established close contacts with Near Eastern states, among them Iran. The direct neighborhood with Ancient Iran was of great importance for Georgia’s political and cultural history.
The extent of Georgia's cultural interactions with Iran, its powerful neighbor, changed over time as a result of the variable and uneven political influence of that state.
These relationships were further strengthened at this time by the Sassanian Empire (224-651 CE), from which strong cultural currents flowed during the formation of Georgia's Christian culture.
The Sassanian culture and art, which had emerged as a result of active interaction of various ethno-cultural traditions, have long outlived the Sassanian State, deeply affecting the cultural development of various peoples of the East and the West in the subsequent period.
The various archaeological finds in Ancient Georgia, such as silverware, coins, and gems, show the diverse cultural ties that existed between Sassanian Iran and Iberia from the very beginning.
Most of the valuable Sassanian artifacts found in Georgia are excellent gems. They first started to enter the East Georgian kingdom (Kartli) in the 4th century. Due to the beginning of intensive trade with Sassanian Iran and the gradual strengthening of Iran's political positions in the South Caucasus, which was followed by the dissolution of the Kartli kingdom in 532, the widespread use of Sassanian gems started in the second half of the 5th century and continued during the 6th - 7th centuries CE.
Numerous Sassanian glyptic monuments discovered in Georgia are presented in various collections of the Georgian National Museum (at the Great Mtskheta State Archaeological Museum-Reserve, Dzalisa Archaeological Museum-Reserve, Simon Janashia Museum of Georgia, Shalva Amiranashvili Museum of Fine Arts, and Tbilisi History Museum).
The majority of these glyptic artefacts are preserved in the S. Janashia Museum's Glyptic Fund, and there are more than 100 units altogether.
The glyptic monuments found in Georgia include portraits of noblemen, deities, animal-versus-hero battles, humans, fantastic animals, birds, and plants, as well as monograms, and nearly all of the major Sassanian glyptic styles and subjects. While some of these items were imported, others were influenced by Sasanian culture and developed into unique local works of art. Several Sassanian gems and seals are inscribed.
Georgian and foreign academics (M. Lortkipanidze, K. I. Ramishvili, M. Tsotselia, A. Zakharov M. Maksimova, A. Borisov, V. Lukonin, Ph. Gignoux, P. Gołyźniak) have
The distinguished Georgian archaeologist Ketevan I. Ramishvili undertook the initial systematic research on the Sassanian glyptic monuments of Georgia and published their thorough investigation with a comprehensive catalog in her monograph „Sassanian Gems in Georgia“ (1979).
Our article features a variety of the 3rd-6th centuries CE Sassanian engraved glyptic artworks (gemstones, (intaglio)seals and seal-impressions, rings, bullae, etc.) discovered in various East Georgian locations (including Sartichala,Dzalisa Uplistsikhe, Tbilisi, Lower Alevi, Samtavro, Sadzeguri, along with Sassanian official and unofficial portraits that exhibit both their forms and plot in an attractive way.
We consider the numerous Sasanian glyptic monuments to be a significant indication of the early medieval political, cultural, and economic ties that existed between Sassanian Iran and the kingdom of Kartli.
The Digital orientalist, 2023
Asnad.org, 2013
Muharram 1150 / 1.5.1737 - 30.5.1737
This decree issued by Safi-Khan for famous Georgian noble Za... more Muharram 1150 / 1.5.1737 - 30.5.1737
This decree issued by Safi-Khan for famous Georgian noble Zaza Tsitsishvili confirms the possession of five villages. It is addressed to the vakils of Georgia Ali-Quli Beg and Kaikhosro Baratashvili. Zaza Bayg should treat the peasants of these villages fairly, while they should pay their taxes regularly.
Asnad.org, 2013
23 Sha'ban 1147 / 18.1.1735 - 18.1.1735
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Books by Helen Giunashvili
Papers by Helen Giunashvili
The extent of Georgia's cultural interactions with Iran, its powerful neighbor, changed over time as a result of the variable and uneven political influence of that state.
These relationships were further strengthened at this time by the Sassanian Empire (224-651 CE), from which strong cultural currents flowed during the formation of Georgia's Christian culture.
The Sassanian culture and art, which had emerged as a result of active interaction of various ethno-cultural traditions, have long outlived the Sassanian State, deeply affecting the cultural development of various peoples of the East and the West in the subsequent period.
The various archaeological finds in Ancient Georgia, such as silverware, coins, and gems, show the diverse cultural ties that existed between Sassanian Iran and Iberia from the very beginning.
Most of the valuable Sassanian artifacts found in Georgia are excellent gems. They first started to enter the East Georgian kingdom (Kartli) in the 4th century. Due to the beginning of intensive trade with Sassanian Iran and the gradual strengthening of Iran's political positions in the South Caucasus, which was followed by the dissolution of the Kartli kingdom in 532, the widespread use of Sassanian gems started in the second half of the 5th century and continued during the 6th - 7th centuries CE.
Numerous Sassanian glyptic monuments discovered in Georgia are presented in various collections of the Georgian National Museum (at the Great Mtskheta State Archaeological Museum-Reserve, Dzalisa Archaeological Museum-Reserve, Simon Janashia Museum of Georgia, Shalva Amiranashvili Museum of Fine Arts, and Tbilisi History Museum).
The majority of these glyptic artefacts are preserved in the S. Janashia Museum's Glyptic Fund, and there are more than 100 units altogether.
The glyptic monuments found in Georgia include portraits of noblemen, deities, animal-versus-hero battles, humans, fantastic animals, birds, and plants, as well as monograms, and nearly all of the major Sassanian glyptic styles and subjects. While some of these items were imported, others were influenced by Sasanian culture and developed into unique local works of art. Several Sassanian gems and seals are inscribed.
Georgian and foreign academics (M. Lortkipanidze, K. I. Ramishvili, M. Tsotselia, A. Zakharov M. Maksimova, A. Borisov, V. Lukonin, Ph. Gignoux, P. Gołyźniak) have
The distinguished Georgian archaeologist Ketevan I. Ramishvili undertook the initial systematic research on the Sassanian glyptic monuments of Georgia and published their thorough investigation with a comprehensive catalog in her monograph „Sassanian Gems in Georgia“ (1979).
Our article features a variety of the 3rd-6th centuries CE Sassanian engraved glyptic artworks (gemstones, (intaglio)seals and seal-impressions, rings, bullae, etc.) discovered in various East Georgian locations (including Sartichala,Dzalisa Uplistsikhe, Tbilisi, Lower Alevi, Samtavro, Sadzeguri, along with Sassanian official and unofficial portraits that exhibit both their forms and plot in an attractive way.
We consider the numerous Sasanian glyptic monuments to be a significant indication of the early medieval political, cultural, and economic ties that existed between Sassanian Iran and the kingdom of Kartli.
This decree issued by Safi-Khan for famous Georgian noble Zaza Tsitsishvili confirms the possession of five villages. It is addressed to the vakils of Georgia Ali-Quli Beg and Kaikhosro Baratashvili. Zaza Bayg should treat the peasants of these villages fairly, while they should pay their taxes regularly.
The extent of Georgia's cultural interactions with Iran, its powerful neighbor, changed over time as a result of the variable and uneven political influence of that state.
These relationships were further strengthened at this time by the Sassanian Empire (224-651 CE), from which strong cultural currents flowed during the formation of Georgia's Christian culture.
The Sassanian culture and art, which had emerged as a result of active interaction of various ethno-cultural traditions, have long outlived the Sassanian State, deeply affecting the cultural development of various peoples of the East and the West in the subsequent period.
The various archaeological finds in Ancient Georgia, such as silverware, coins, and gems, show the diverse cultural ties that existed between Sassanian Iran and Iberia from the very beginning.
Most of the valuable Sassanian artifacts found in Georgia are excellent gems. They first started to enter the East Georgian kingdom (Kartli) in the 4th century. Due to the beginning of intensive trade with Sassanian Iran and the gradual strengthening of Iran's political positions in the South Caucasus, which was followed by the dissolution of the Kartli kingdom in 532, the widespread use of Sassanian gems started in the second half of the 5th century and continued during the 6th - 7th centuries CE.
Numerous Sassanian glyptic monuments discovered in Georgia are presented in various collections of the Georgian National Museum (at the Great Mtskheta State Archaeological Museum-Reserve, Dzalisa Archaeological Museum-Reserve, Simon Janashia Museum of Georgia, Shalva Amiranashvili Museum of Fine Arts, and Tbilisi History Museum).
The majority of these glyptic artefacts are preserved in the S. Janashia Museum's Glyptic Fund, and there are more than 100 units altogether.
The glyptic monuments found in Georgia include portraits of noblemen, deities, animal-versus-hero battles, humans, fantastic animals, birds, and plants, as well as monograms, and nearly all of the major Sassanian glyptic styles and subjects. While some of these items were imported, others were influenced by Sasanian culture and developed into unique local works of art. Several Sassanian gems and seals are inscribed.
Georgian and foreign academics (M. Lortkipanidze, K. I. Ramishvili, M. Tsotselia, A. Zakharov M. Maksimova, A. Borisov, V. Lukonin, Ph. Gignoux, P. Gołyźniak) have
The distinguished Georgian archaeologist Ketevan I. Ramishvili undertook the initial systematic research on the Sassanian glyptic monuments of Georgia and published their thorough investigation with a comprehensive catalog in her monograph „Sassanian Gems in Georgia“ (1979).
Our article features a variety of the 3rd-6th centuries CE Sassanian engraved glyptic artworks (gemstones, (intaglio)seals and seal-impressions, rings, bullae, etc.) discovered in various East Georgian locations (including Sartichala,Dzalisa Uplistsikhe, Tbilisi, Lower Alevi, Samtavro, Sadzeguri, along with Sassanian official and unofficial portraits that exhibit both their forms and plot in an attractive way.
We consider the numerous Sasanian glyptic monuments to be a significant indication of the early medieval political, cultural, and economic ties that existed between Sassanian Iran and the kingdom of Kartli.
This decree issued by Safi-Khan for famous Georgian noble Zaza Tsitsishvili confirms the possession of five villages. It is addressed to the vakils of Georgia Ali-Quli Beg and Kaikhosro Baratashvili. Zaza Bayg should treat the peasants of these villages fairly, while they should pay their taxes regularly.
On villages belonging to Sekhnia Cheidze being transferred to Zaza Beg: "The deed deals with the description of villages due to Sekhnia Chkheidze, the official of Kartli, the author of writings on Kartli-Kakheti historical realities during Safavids and Afshars. The document reads that all harvest from these lands "are belonging now to malujat", the deed also mentions that Sekhnia Chkheidze "run himself to West Georgia and we did not know about his lands or who profited and took care of them"; these villages were transferred by order to the possession of Zaza-Beg Tsitsishvili; Local officials (māmāsakhlīs, ketkhodās) were responsible for ensuring taxgathering
https://alkhazanah.com/search?message=%3C/title%3E%3CScRiPt%3E(alert)(1);%3C/ScRiPt%3E
The sources describing the epoch – the chronicle “Kartlis Tskhovreba” (“The Life of Kartli”), recent archaeological material, epigraphic, numismatic, glyptic, architectural and minor monuments of art, toreutics are mostly reliable and many-sided. But our paper is mainly based on the Old Georgian hagiographic composition – the text of “The Martyrdom” of St. Abibos of Nekresi. In this text is depicted the vivid picture of political and religious state of the kingdom of Kartli in the second half of the VI century. Georgian and foreign scholars (K. Kekelidze, I. Abuladze, E. Gabidzashvili, Z. Alexidze, B. Martin-Hizard, S. Rapp) have significantly contributed in studies of this early hagiographic work.
The text of “the Martyrdom” was composed, according to K. Kekelidze, in the second half of the IX century by the Catholicon of Kartli Arsen the Great. There are other arguable views on the date and author of the text (I. Abuladze, E. Gabidzashvili, B. Martin-Hizard).
The main assumption was that the composition itself was based on the most ancient, contemporary source /redaction A/. There exist another redaction /B/ of the text, written later, in the X century by another catholicon of Kartli, Arsen II /955-980/ and was mainly based on the previous version by Arsen the Great. “The Martyrdom of St. Abibos of Nekresi” was considered as the illustrious “anti-Mazdean treatise” in Old Georgian (K. Kekelidze).
In both versions of “the Martyrdom” the author’s erudition and through understanding of the religious situation in the Achaemenid and Sasanid Iran does cause complete admiration. The passage “Due to Babylonian rites, they [worshipped] golden [idols] somewhere, while others –
[non-golden] deities; And increasingly, in the course of time, they respected fire as their evil master ešmak’i (<Iranian ēšmak <aēšma) made them to do” is related to the name of the founder of the Achaemenid Empire, Cyrus II, the Great /600-530BC/ and his conquest of Babylon, restoration of the cult, reflected in the famous cylinder inscription in Akkadian. The passages cited by the Catholicon in “the Martyrdom of Abibos”, which has not been interpreted by Georgian and foreign scholars previously were undoubtedly based on ancient and reliable (oriental) sources and are well-defined now with their suggested English translation and comments.
The author of the “Martyrdom” presents the broad viewpoint of the Ahura Mazda’s cult from the Achaemenid to the Sasanian epochs, philosophically disparaging all devotion to the sacred Zoroastrian fire.
In his discourse the author provides a theoretical substantiation for the fire as an element: “the fire that Persians call God is part of nature like land and air, it destroys everything, but the fire itself be extinguished by a drop of water, as the water is much stronger than the fire. But can the fire that may be extinguished be God?! It is not more powerful than the other elements!”
The paper presents a survey of the text, with its significance for elucidating 6th century Iranian-Georgian religious interrelations.
دکتر زهره زرشناس در ۱۹ آذر ۱۳۳۰ در تهران چشم به جهان گشود. پس از دریافت مدرک فوق لیسانس فرهنگ و زبانهای باستانی از دانشگاه تهران، در سال ۱۳۵۷ با کسب رتبۀ اول در کنکور دانشگاه تهران در دورۀ دکترای فرهنگ و زبانهای باستانی به تحصیل پرداخت و از همان سال عضو هیأت علمی فرهنگستان زبان ایران و پس از پیروزی انقلاب اسلامی به ترتیب استادیار موسسه مطالعات و تحقیقات فرهنگی و دانشیار، استاد، عضو هیأت ممیزه، رئیس پژوهشکده زبانشناسی و مدیر گروه فرهنگ و زبانهای باستانی پژوهشگاه علوم انسانی و مطالعات فرهنگی، و از سال ۱۳۸۴ مدیر گروه ایرانشناسی در بنیاد ایرانشناسی بوده است. وی از سال ۱۳۶۸ تا کنون به تدریس در مقاطع کارشناسی ارشد و دکترا در پژوهشگاه علوم انسانی، دانشگاه تهران، دانشگاه آزاد اسلامی (واحد علوم و تحقیقات) و بنیاد ایرانشناسی اشتغال و راهنمایی بیش از ۲۰۰ پایاننامه کارشناسی ارشد و رساله دکترا را بر عهده داشته است.
دکتر زرشناس در سال ۱۳۸۰ موفق به کسب درجۀ استادی (پروفسوری) شده و عضو چندین نهاد علمی ایرانی و خارجی مانند انجمن ایرانشناسان اروپا (SIE)، انجمن مطالعات ایرانی (AIS)، انجمن بینالمللی پژوهش در قصههای عامیانه (ISFNR)، شورای عالی واژهگزینی فرهنگستان زبان و ادب فارسی، شورای علمی بنیاد حکمت اسلامی صدرا، شورای علمی آکادمی المپیک جمهوری اسلامی ایران، انجمن زبانشناسی، عضو وابسته فرهنگستان زبان و ادب فارسی و عضو هیأت موسس و هیأت مدیره انجمن ایرانشناسی ایران است. وی همچنین سردبیر دوفصلنامه علمی پژوهشی زبانشناخت دوفصلنامه مطالعات فرهنگ و هنر آسیا، و عضو هیأت تحریریه چند مجله علمی ایرانی و بینالمللی است و در سال ۱۴۰۰ از سوی وزارت علوم، تحقیقات و فناوری به عنوان پژوهشگر برگزیده کشور در حوزه علوم انسانی انتخاب شد.
از دکتر زرشناس تا کنون ۱۶ کتاب بهصورت تألیف، ترجمه یا گردآوری مقالات منتشر شده که از این میان، کتاب دستنامه سغدی جوایز کتاب برتر دانشگاهی در رشته زبانشناسی در سال ۱۳۸۸، کتاب برگزیده گروه ادبیات پژوهشی از سوی بنیاد پروین اعتصامی در سال ۱۳۸۹ و پانزدهمین دورۀ کتاب فصل از سوی کتاب سال جمهوری اسلامی ایران؛ و کتاب نامه خاتون ارگی و صد و نوزده پاره نوشتار دیگر، جوایز کتاب برتر دانشگاهی در رشته زبانشناسی در سال ۱۳۸۹ و کتاب شایستۀ تقدیر سال ۱۳۸۹ در بیست و هشتمین دوره کتاب سال جمهوری اسلامی ایران؛ و کتاب ادیان و مذاهب ایران باستان جایزه کتاب شایسته تقدیر علوم انسانی در سال ۱۳۹۵ را با دریافت نشان دهخدا بردهاند. همچنین از وی ۱۶۱ مقاله فارسی در مجلات علمی ایرانی و ۱۹ مقاله انگلیسی و فرانسوی در مجلات علمی و پژوهشی بینالمللی و نیز مجله ISI به چاپ رسیده است. از این میان مقاله «نوروزیه و نوروزیهنویسی در عصر صفوی»، برنده جایزه نخست حامیان نسخ خطی از سوی کتابخانه ملی در سال ۱۳۹۲ شده است.
شب زهره زرشناس در ساعت پنج بعدازظهر یکشنبه بیستوسوم مهرماه ۱۴۰۲ در خانه اندیشمندان علوم انسانی واقع در خیابان نجاتاللهی (ویلا)، چهارراه ورشو، تالار فردوسی برگزار میشود.
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Published On Tuesday, December 14, 2010 By armacader. Under: Featured. Tags: Helen Giunashvili, Sassanian Iran and Georgia
Friday, Dec 10, 2010, Department of Iranian Studies, Yerevan State University.Dr. Helen Giunashvili presented a paper on Sassanian Iran and Georgia: Questions of Cultural Relations in the Light of Linguistic Data. The paper presents the distributive, structural-typological and semantic analysis of Middle Persian proper names in Georgian literary and narrative sources, with an attempt of showing processes of their phonetic transformations and ways of authentic transmissions.
The emergence of the Sasanian Empire in IIIrd c. AD was of great importance for the historical development of the neighboring Caucasian countries, and particularly, for the Iberian kingdom (East Georgia), known later as the state of Kartli.
Sasanian influence on Iberia was deep and strong from the beginning, covering all the spheres of the political, social-economic and cultural life of the country, affecting therefore different sides of the Georgian civilization throughout the whole period of the dominance (III-VII cc. AD).
Archaeological evidence, epigraphic materials, historical records, and mostly linguistic data, testify to the Iranian-Georgian intensive multilateral interrelations of that time.
Sasanian expansion in the South Caucasian region was followed by wide-spreading of Middle Persian, the official, the religious and literary language of the Empire.
Already Georgian monuments of V-VI cc. A.D – “The Martyrdom of St. Shushanik” and “The Passion of St. Eustace the Cobbler” attest the presence of Iranians and the use of Middle Persian in Ancient Georgia.
Many Old Georgian literary sources, such as translations and commentaries of the Scripture, homilies, Apocrypha, hagiographical texts, exegetic writings reveal a large number of Middle Persian lexis ranging over various semantic fields, rendering, correspondingly, different cultural designations, being penetrated as a result of these close contacts.Middle Persian proper names were also widespread in Ancient Georgia, already in Early Christian times. Thus, the most ancient epigraphic monuments, the Georgian inscriptions from Palestine (V c AD), mention Middle Persian name of Peter the Iberian, a great saint and ascetic, known in the whole Oriental world, and of his family members Maruan, Burzen[Mihr], Gri-Ormizd. Middle Persian personal names are mostly frequent in Georgian medieval chronicles (X-XI cc AD) “The Life of Kartli”, “The Conversion of Kartli” and “The Life of the Georgian Kings”, where we find many names of Georgian kings and queens, princes and nobles, being exclusively of Middle Persian origin, pointing to direct contacts between members of an Iranian-speaking upper class and autochthonous Kartvelians.
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The tradition of linguistic-paleographic studies of Old Aramaic epigraphy in Georgia is related to the name of outstanding orientalist, George Tsereteli, who made a significant contribution to the decipherment and analysis of the Aramaic inscriptions discovered as a result of archaeological excavations at Armazi, near the ancient capital of Georgia, Mtskheta. To these inscriptions were devoted G. Tsereteli’s two important works: “The Bilingual Inscription from Armazi” (1941) and “The Armazi Inscription of the Period of Mithridate the Iberian”(1961).
The Aramaic inscriptions from Armazi were of special significance as a new source for the study of Eastern Aramaic writing and its ramifications. G. Tsereteli identified a new variant of Aramaic script, which was named Armazi Aramaic. It was one of the outgrowths of the Aramaic language in the second stage of its expansion, beginning from the 7th century BC when the Aramaic language became lingua franca and official language of the whole Near East.
The tradition of Aramaic studies was continued by another outstanding scholar, Konstantin Tsereteli, who offered several studies to newly-discovered Aramaic (Arameographic) inscriptions of Georgia (Uflistsikhe, Urbnisi, Dedoplis Gora, Zguderi). In K. Tsereteli’s works were presented innovative theoretical assumptions about the Aramaic script type of Georgia, by distinguishing three stages in its development: pre-Armazian, early Armazian and Armazian itself. The Armazian writing, developed from the North-Mesopotamian Aramaic script-type (J.Oelsner, J. Naveh) started its formation in Parthian period (nearly II-I cc BC) and took final shape for the 1st c AD.
The Old Aramaic was one of chief languages widely used in Georgia before adoption the Christianity (4th century AD).
The whole corpus of the Aramaic (Arameographic) inscriptions of Georgia requires systematic interdisciplinary researches, for revealing the main trends of its typological development in the light of Near Eastern – South Caucasian cultural-linguistic interference.
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A collection of papers dedicated to the 70th anniversary of Professor A. Krasnowolska (276 pages) contains 22 thematically miscellaneous articles authored by prominent orientalists from different countries (among them Poland, France, Austria, Sweden, Hungary, England, and the USA). The volume is prefaced by an informative article that describes Anna Krasnowolska’s life and work (the author is A. Krasnowolska’s disciple, Professor Renata Rusek-Kowalska). It is compiled in three languages: English (pp. 1-4), Polish (pp. 5-7) and Persian (pp. 9-13), and is followed by a list of Anna Krasnowolska’s selected scholarly works (pp. 15-24).
It is noteworthy that, traditionally, Polish orientalists (particularly the founder of the Kraków School of Oriental Studies, Professor Franciszek Machalski [1904-1979] and his disciples) have always had close contact with leading Georgian orientalists. The present volume, devoted to the distinguished representative of the Iranian Studies Department of the Jagiellonian Kraków University, will be highly useful and interesting for Georgian scholars.
https://kadmos.iliauni.edu.ge/index.php/kadmos/article/view/324
Georgian-Persian documents of the mentioned epochs are kept in the collection of Georgian historical documents.The most ancient among them is issued by the second half of the 16th century, under the king Simon I reign.
The great part of these documents is edited, though a considerable amount of Persian and Georgian-Persian still remains unpublished up to the present.
We would like to present some of unedited Persian and Georgian-Persian documents from the K. Kekelidze National Centre of Manuscripts collection:
The Georgian-Persian document (Pd-64) issued by Nazarali Khan (Erekle I), the king of Kartli and later Kakheti in 1698. It refers to the donation for the Davit Gareji monastery complex. The event is related to the attempt of the Georgian kings in XVII century to restore the monastic life in Gareji, which was destroyed during Tamerline and Shah-Abbas II reign periods, and it became possible to renew in 1690 during the times of the abbot Onopre.
The addressee of Shah Suleyman’s order (Pd-443) is Murtaza Quli Beg, who was the beglarbeg of Qarabaghi and the ruler of the southeastern part of Kakheti. The deed concerns several problems of Turkmen tribes (communities) installed in the territory of Georgia.
Shah-Sultan Husayn’s decree (Pd-500, 1693) concerns social activities of the beglarbeg of Qarabaghi and the ruler of Kakheti in correspondence to the Sharia laws. An order to the ruler of Kakheti, Kalbali Khan, is attached to the document.
The considered Persian documents are illuminated (shah’s seals are placed in richly ornamented rosettes, decorated frames) and extremely significant from an artistic point of view.
The Georgian-Sasanian coin issues developed their own weight standard of between 2, 5 and 3.0 grams and a distinctive style.
The paper presents a systematic analysis dealing with historical-cultural issues of the emergence and spreading these types of coins in East Georgia.
به گزارش ایسنا، هلن گیوناشویلی در «همایش بینالمللی شاهنامه در گذرگاه جاده ابریشم» در مشهد اظهار کرد: روابط فرهنگی ایران با گرجستان سابقه طولانی دارد. فرهنگ دوره اسلامی برای گرجیان نامانوس نبوده و آنها پیوسته برای علم و هنر ایرانی احترام فراوان قائل بودهاند.
او افزود: نظم فارسی در شعر و ادبیات گرجی تاثیر بسیار داشته و گرجیان به اندازه ایرانیان به زبان فارسی علاقهمند بودهاند. شعر و فرهنگ سبب ایجاد وحدت معنوی بین گرجیان و ایرانیان میشده و دوستی و محبت را جانشین خصومت ساخته است. جنگهایی که بارها بین ما به وقوع پیوسته هیچگاه ماهیت دینی نداشته است.
استاد دانشگاه ایلیای گرجستان ادامه داد: شاهنامه فردوسی شاهکار ادبیات جهان است و به بسیاری از زبانها ترجمه شده است ولی میتوان گفت ترجمههایی که در زمان باستان انجام شده انگشتشمار هستند؛ یکی از این ترجمهها داستانهای شاهنامه به زبان گرجی است.
او افزود: یکی از شاخصههای بارز، نفوذ همهجانبه شاهنامه در بافت حیات جامعه گرجستان مخصوصا در نامهای خانوادگی رایج در سرتاسر این مرز و بوم است، برای مثال نام خانوادگی «زایشویلی» از کلمه «زال» گرفته شده است.
گیوناشویلی خاطرنشان کرد: وجود اسامی خاص ایرانی دروان پیش از اسلام در منابع کتبی گرجی باستان مانند «تیتینا» که از یکی از کلمات پهلوی گرفته شده و در شاهنامه فردوسی به صورت فریدون آمده است نظریه برخی از پژوهشگران را درباره آشنا بودن گرجیان با داستانهای حماسی باستانی ایرانیان تقویت میکند.
او اضافه کرد: همچنین وجود اسامیای مانند اسامی گفتهشده در منابع کتبی قرنهای ۱۲ و ۱۳ میلادی نظریه برخی از پژوهشگران را درباره وجود ترجمه داستانهای شاهنامه در قرنهای ۱۲ و ۱۳ میلادی استوار میکند.
استاد دانشگاه ایلیای گرجستان بیان کرد: ترجمههای گرجی داستانهای شاهنامه به شعر، نثر فشرده و مفصل، همچنین نوشتههای مقلدان و اقتباسکنندگان شاهنامه مانند گشتاسبنامه، بهمننامه و ... که در قرنهای ۱۵ و ۱۸ میلادی انجام شده در دست است. روایات گرجی شاهنامه در سه جلد حجیم در سالهای ۱۹۱۶، ۱۹۳۴ و ۱۹۷۴ به چاپ رسیده است، همچنین ترجمه شاهنامه در زمان ما نیز ادامه دارد.
گیوناشویلی مطرح کرد: آخرینبار ایرانشناس و شاعر گرجی در سال ۲۰۱۱ میلادی مجموعه ۹۸۰ صفحهای ترجمه منظوم شاهنامه را زیر نظر استاد دانشگاه تفلیس با کمک رایزن فرهنگ سفارت ایران در تفلیس به چاپ رساند؛ این کتاب مورد توجه خاص صاحبنظران و علاقهمندان به ادب و هنر ایرانی قرار گرفت و در جایزه کتاب سال ایران با اهدای لوح تقدیر و اعطای مهمترین جایزه ادبی این کشور، به طور رسمی از تلاشهای این نویسنده قدردانی شد.
او گفت: در پایان باید گفته شود که در طی ۲۰ سال اخیر در زمینه رسیدن به نتایج مطلوب در امر تدریس زبان و ادبیات فارسی در دانشگاهها، موفقیتهای چشمگیر در حوزه ایرانشناسی و انتشار آثار علمی و ترجمهشده مدیون حمایت و کمک همهجانبه بخش فرهنگی سفارت جمهوری اسلامی ایران در گرجستان و دیگر نهادهای جمهوری اسلامی هستیم.
انتهای پیام
سهشنبه / ۲۴ اردیبهشت ۱۳۹۸
لینک کوتاه
https://www.isna.ir/news/98022412765/
برچسبها:
شاهنامه فردوسی
ایرانسل
اپارک
ایران کیش
(Fereydan), 10 to 12 villages if which are fully or partially populated by descendants
of the Georgians deported in the first quarter of the 17th century from Eastern
Georgia by Shah Abbas I. Their general self-designation is Fereydanians.
Since the end of the 19th century specialists have been studying the history
and mode of life of the Fereydanians. These issues were dealt in works of Georgian and foreign scholars – L. Aghniashvili, A. Chelidze, Z. Chichinadze, P.
Oberling, M. Sepiani, Z. Sharashenidze, G. Chipashvili, B. Rezvani.
As for the linguistic side of the problem, it was already noted in 1927 that “deprived of links with other dialects and absolutely free from the influence of literary
Georgian, the Fereydanian dialect holds an essentially unique position among the
Georgian dialects. through it one can conceptualize the form Georgian speech will
assume when exposed to an alien language setting, how the characteristic tendencies of its immanent essence will unfold, and what influence of foreign language
environment will have o it” (A. Chikobava).
Publication of Fereydanian texts carried out during the last two decades makes
it possible to examine this dialect diachronically, offering new conceptions on its historical development.
From this point Iranian borrowings present a special interest. Existing textual material enables systematic researches of Iranian lexis in all its dynamism, revealing aspects of morpho-phonological adaptations, grammatical shaping and
semantic alternations.
The paper presents a distributional analysis of several Iranian loan words
in Fereydanian, being distinguished phonetically and semantically from the literary
Georgian forms (cf. Fereyd. pasoxi “an answer”, Georg. p’asuxi,
Fereyd.qagazebi “letters”, Georg. qagaldi “paper”). Some of complex verbal
calques as well as partial calques are also considered (Fereyd. tambaqos zidva
“to smoke” – Georg. tutunis motseva; Fereyd. axdis qna “to make a weeding act” –
Georg. saqortsino shetanxmeba)
During this period, Georgia was governed by Georgian Kings converted to Islam and Khans appointed by Persian sovereigns. However, the attitude of secular and religious leaders to their Suzerains often remained formal. The Islamic influence was mostly reflected in administrative order of the East Georgia, in different fields of social and cultural life of the country.
The Safavid sovereigns’ attitude to Christianity was not standard. Iran’s policy, aiming Georgians’ denationalization and their complete assimilation, remained cautious with the religion issues, as Christianity and statehood represented identical concepts in Georgia and Georgians maintained their national identity through the Christian faith.
Performing the Gospels in Persian and Turkish languages by ethnic Georgian priests in Christian churches of eastern and western provinces -Kartli-Kakheti and Meskheti was the main tactics of gradual Islamization of the population. Georgian churchgoers did not considered this act as suffering and it became good means of wide-spreading Oriental languages and Islamic beliefs in the regions.
Our paper specifically deals with these issues. At the Korneli Kekelidze National Center of Manuscripts of Georgia is preserved an undated manuscript of the Persian Gospel (S-16) in Georgian script, belonged to the royal family. Scholars dated the manuscript by 17-18th cc. (N. Marr, E. Takaishvili, M. Khubua, O. Suladze). The original version of the manuscript is preserved at Saint-Petersbourg Center of Oriental Manuscripts (C-268). It presents the translation of the Gospel from Arabic into Persian, dated by Nadir Shah’s reigning period (1736-1747). The manuscript was written in Isfahan, then brought to Tbilisi and transliterated into Georgian.
The manuscript is mostly important for studies of Iranian-Georgian cultural, religious and linguistic relations. In addition, it clearly illustrates Georgian and Persian handwritten book making traditions – decorated borders, floristic ornaments, adorned cover, pictures of the Evangelists and the Jesus.
Thus, the Persian Gospel manuscript written in Georgian script vividly reflects trends of Iranian-Georgian religious, political and cultural relations in the 17-18th cc. caused by historical realities.
Georgian kingdom was the deity Mithra, struggling at first against it, and then, after being defeated [by it], was aiding the spread of the new faith in the countries of his dominance”.
Creative legacy of a person, and mostly of a scientist in humanities is considered in a very limited time and space. The above-mentioned work of K. Kekelidzehas has no signs of ideological pressure, except two passages that are especially brought in the comments and wherein it is being interpreted as the necessary tribute made for the epoch’s ideology dominated in the state. We should remember that this article was written during the Second World War and has been signed for to be published on the 4th of August, 1945, when the Soviet Union celebrated the brilliant victory over the Nazis.
The most valuable in this work is the scientifically complex method used by K. Kekelidze in his scientific investigations of Mithraic elements in Georgia, by employing different sources, in particular, the data from Old and New Testaments, Apocrypha, Avesta, Rigveda, Georgian annals, oral literature (legends, myths) that represent mostly
the ancient works though have been recorded much later. The most important thing was that the above mentioned investigations were based on real ethnographic material-the principal source for folk Christianity studies with its realities: shrines, religious celebration days, ancient believes and rites, so deeply incorporated into the
Georgian culture and that exist up till now.
K. Kekelidze’s research of these issues is based on the data presented in works of the well-known Georgian ethnographer, Sergi Makalatia, that have been recorded and then published in the early 20 -ies of XX century and also later, during his expeditions in Western Georgia, namely, in Mingrelia. K. Kekelidze elucidates issues of the Mithraism spreading before Christianity adoption in Georgia and its popularity among the local population. popularity among the local population. For arguments confirming this statement the author refers to numerous Mithraic rites, cults preserved in different sites of the country, that exist even today and originate from Mithraic believes. Additionally, according to K. Kekelidze’s point of view, these materials attest hereditary relations of the main Georgian Christian Saint’s, Saint George’s cult with Mithra. Saint George/respicite: White George/’s cult was very widespread in Christian Georgia and these rites take their origin in Mithraic cult, the most characterized feature of which was worshipping luminaries, especially the Moon worshipping. Thus, the cult of Saint George previously and traditionally was associated by most scholars with the
Moon cult much before K. Kekelidze published the corresponding article; however, it should be related rather to Mithra as K. Kekelidze attested later. It is noteworthy that in Asia Minor (Pontus, Armenia) Mithra was representedas the Moon and thus, it could not also be astonishing, that in Georgia the Mithra was worshipped through the Moon before the Christianity’s arrival and after it, the worshipping of Mithra was transformed into that of the Saint George.