{"slug":"atond","id":"georgian:titus:atond","title":"Acta Monasterii Iberorum","author":"Anonymous","genre":"liturgy","date":"","tradition":"georgian","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:15Z","cost_usd":0.002847},"source":{"registry_id":"georgian:titus:atond","work_id":"atond","edition":"titus","language":"","license":"This text is part of the TITUS edition of Acta Monasterii Iberorum. Copyright TITUS Project, Frankfurt a/M, 27.8.2015. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"},"stats":{"passages":5,"english_words":841,"coptic_letters":0,"commentary_units":29,"commentary_kinds":8,"derived_notes":3,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"atond","abstract":"The Acta Monasterii Iberorum is a liturgical text from the Georgian tradition, preserved in the Titus edition. It is a formal, ritual work intended for monastic use, surviving in a single manuscript tradition without known independent witnesses. The text's dating is uncertain, with no explicit colophon or external evidence; it may originate from the medieval period. The Titus edition lacks critical apparatus, obscuring textual variants, lacunae, or scribal interventions. The text was used in Georgian monastic liturgy, but its later reception in other traditions or translations is unattested. The work likely reflects the history and spiritual life of the Iveron monastery on Mount Athos, a center of Georgian monasticism.","historical_context":"The Acta Monasterii Iberorum belongs to the Georgian Christian tradition, likely composed for use at the Iveron monastery on Mount Athos, founded by Georgian monks in the late 10th century. The text's genre is liturgical, suggesting it was employed in monastic rituals, possibly commemorating the monastery's history or saints. Its date is uncertain; the Titus edition provides no colophon, and external evidence is lacking, but it may date to the medieval period, perhaps after the monastery's foundation. The text survives in a single manuscript tradition, with the Titus edition as the primary source, limiting knowledge of its transmission. The work's formal register and ritual purpose align with other Georgian monastic liturgical texts, but its specific historical context—such as references to plundering or decline—remains unclear due to the absence of critical apparatus. The Iveron monastery was a key center of Georgian culture and Orthodoxy, and this text likely reflects its spiritual and communal life.","significance":"The Acta Monasterii Iberorum is significant as a rare witness to Georgian monastic liturgy, likely from the Iveron monastery on Mount Athos, a major center of Georgian Christianity. It provides insight into the ritual life and historical memory of a medieval Georgian monastic community. The text's uncertain dating and single-manuscript survival highlight the challenges of studying Georgian liturgical literature, while its formal register and possible references to the monastery's history connect it to broader traditions of Byzantine and Georgian monasticism.","timeline":[{"date":"Late 10th c.","event":"Foundation of the Iveron monastery on Mount Athos by Georgian monks."},{"date":"Medieval period (uncertain)","event":"Composition of the Acta Monasterii Iberorum, likely for liturgical use at Iveron."},{"date":"1258/1259 CE","event":"Possible reference to the year 6766 from Adam in the text, during the reign of Michael VIII Palaiologos."},{"date":"Unknown","event":"Survival of the text in a single manuscript tradition, later edited in the Titus edition."}],"relations":[{"work":"Typikon of the Iveron Monastery","relation":"Related liturgical and monastic regulations from the same community","key":"","label":null,"url":null},{"work":"Life of John the Iberian","relation":"Hagiographical text about the founder of Iveron, possibly connected","key":"","label":null,"url":null},{"work":"Georgian liturgical manuscripts from Mount Athos","relation":"Part of the broader corpus of Georgian monastic liturgy","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the Acta Monasterii Iberorum is uncertain; the Titus edition provides no colophon or external evidence, so it may date to any period after the monastery's foundation.","The text survives in a single manuscript tradition, and the Titus edition lacks critical apparatus, so textual variants, lacunae, or scribal interventions are unknown.","The identity of 'those coming from France' mentioned in the text is uncertain; it may refer to Crusaders or Latin mercenaries, but this is speculative.","The year 6766 from Adam corresponds to 1258/1259 CE, but it is unclear if this date is original to the text or a later addition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000445,"generated":"2026-11-15T00:26:25Z"},"checks":{"work":"atond","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":841,"source_letters":4038,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Acta Monasterii Iberorum is a liturgical text from the Georgian tradition, preserved in the Titus edition. Its register is formal and ritual, intended for monastic use.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with the Titus edition serving as the primary source. No other independent witnesses are known.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of the Acta Monasterii Iberorum is uncertain; the Titus edition provides no explicit colophon or external evidence for its composition. It may date to the medieval period.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Titus edition lacks critical apparatus, so textual variants, lacunae, or scribal interventions are not documented. Readers cannot assess the manuscript's condition.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Acta Monasterii Iberorum was used in Georgian monastic liturgy, but its later reception in other traditions or translations is not attested in the available sources.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: liturgy in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Acta Monasterii Iberorum. Copyright TITUS Project, Frankfurt a/M, 27.8.2015. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:atond":{"label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}},"segments":[{"i":1,"ref":"p1","source":"მოთხრობაჲ უმშუენიერესი მონასტრისათჳს ივერთაჲსა, რომლისა თანა-მდებ არიან ცნობად ყოველნი მონაზონნი\n\nსაწადელისა და სამღვდელოჲსა ამის დიდისა სამეუფოჲსა მონასტრისა ივერისა, ძუელთა ჟამთა შინა მცხინვარე-ყოფილისა და დიდად სახელდებულისა და პირველობათა არცა ძუელად წმიდასა სახელოვანსა ამას მთასა შინა ათონისასა არა რომლისადმი შემნდობელსა, ხოლო ქველის-მოქმედთა მამაკაცთა საღმრთოჲთა და კაცობრივითა ფილოსოფოსობითა განმაბრძნობელთა, კუალად უკუე შენებათა და და სამღდელოთა ჭურჭელთა და შეწირულებათა შინა და უმეტესად საბარგეთ -- მტჳრთველობასა შინა წარჩინებულთა, რომელნი ყოველნივე საშჯელითა თჳსითა უწყის უფალმან -- შემტყობელ ვართ მცირედ.\n\nმოოხრებასა შეეყენა სრულიად, ვითარცა ძუელ წინა პირობითთა ოქრობეჭდოვანთა სიგელთა შინა ვისწავებით. რამეთუ ექუს ათასეულ შჳდ ასეულ ექუს ათეულ მეშვიდესა წელსა შინა ადამით, ქრისტესით უკუე ჩსნთ, მეფობასა ღმრთის-სახურისა მიხაილ დუკა ანგელოზ კომნინოჲსა პალეოლოღოსისა, გავლილთა ცხოვრებათა, საფრანგეთით მომავალნი ავაზაკებრ ზემოთქუმულსა მონასტერსა ზედა და ესხენ და მოაოხრეს და თუ ითქუმის, უმკჳდროდ და იავარყოფილად დაუტევეს და ყოველნივე სამღვდელონი ჭურჭელნი და შეწირულობანი და ანუ რაჲცა სამსახურებელად მონაზონთა იყვნენ.","english":"The story of the most beautiful monastery of the Iberians, with which all the monks are known to be associated.\n\nOf this great royal monastery of Iveria, desirable and priestly, which in ancient times was resplendent and greatly renowned, and in primacies not inferior to any on this ancient and holy mountain of Athos, but which was adorned by men of divine and human philosophy, and again in buildings and priestly vessels and offerings, and especially in the treasury—in the administration of which they excelled, all of whom the Lord knows by His own judgment—we are aware of but little.\n\nIt fell into complete ruin, as we learn from the ancient golden-sealed charters of former agreements. For in the year six thousand seven hundred sixty-six from Adam, and from Christ, in the reign of the God-crowned Michael Doukas Angelos Komnenos Palaiologos, after the passing of lives, those coming from France like brigands fell upon the aforementioned monastery and plundered and ravaged it, and, as it is said, left it without a leader and desolate, and all the priestly vessels and offerings and whatever served for the service of the monks were taken.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The monastery of Iveron on Mount Athos was founded by Georgian monks in the late 10th century and remained a center of Georgian monasticism. The text reflects its later decline and plundering.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ექუს ათასეულ შჳდ ასეულ ექუს ათეულ მეშვიდესა წელსა","severity":"info","text":"The year 6766 from Adam corresponds to 1258/1259 CE, during the reign of Michael VIII Palaiologos. The Georgian text uses the Byzantine world era.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მცხინვარე-ყოფილისა","severity":"info","text":"The Georgian term 'mtskhinvare-qophila' means 'resplendent' or 'shining,' used here to describe the monastery's former glory. It is a compound of 'mtskhinvare' (light) and 'qophila' (being).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of 'golden-sealed charters' (ოქრობეჭდოვანთა სიგელთა) refers to Byzantine chrysobulls, imperial documents with a gold seal, often used for monastic privileges.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"საფრანგეთით მომავალნი","severity":"caution","text":"The phrase 'those coming from France' likely refers to Crusaders or Latin mercenaries, but the identity is uncertain. The text may reflect a later tradition conflating various Western invaders.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a narrative heading ('The story of...'), then shifts to a laudatory description of the monastery, followed by a historical account of its destruction. This three-part structure is typical of monastic foundation narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact year from Christ is not given in the Georgian text, only 'from Christ' (ქრისტესით) with a blank or abbreviation; the English draft supplies '1258/1259' based on the Adamic year. The identity of the attackers ('those coming from France') is ambiguous; they may be Crusaders, but the text does not specify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ნატყუენავ ყვეს და არარაჲსა დამტევებელნი უწარჩინებულესსა ამას მონასტერსა შინა, გარნა მხოლოდ საყოფელი[სა] უდაბნო და იავარ-ყოფელ[ნი] წარვიდენ. მონაზონნი უკუე ვიეთნიმე მოაშთვეს და სიკუდილისა საქმე ყვეს, ხოლო სხუანნი დევნნეს და მეოტ-ყვნეს, რომლისა მიერ ყოველივე მდგომარეობაჲ მონასტრისაჲ უკუქცეულ იქმნა.\n\nარამედ მცირეოდენ შემდგომად კუალად აღშენებულ და განახლებულ რა იქმნა, მყისვე აგარიანთაგან მსგავსნი ანუ უძჳრესნიცა შეემთხვნა, ვინაჲ მცირეოდენ უკანაჲსკნელსა ვიწროებასა და მონაზონთა იშჳთობასა შეეყენა, ვითარცა კეთილ რიცხუედნი ვინმე დაშთენ მას შინა მკჳდრნი.\n\nესრეთ უკვე რა იქმნა მონასტერი, აჰა შჳდგზის მეათასეულსა წელსა შინა მყოფსა დასასრულსა და მერვისა საუკუნოჲსა დასაბამსა, რომელ არს ჩუჟბ, წარვიდენ ვიეთნიმე მათგანნი, რომელნიცა იპოვებოდენ მუნ, ივერთა თჳთმპყრობელობათა შინა, და მიემთხჳვნენ რა კეთილმსახურსა მას ბატონსა და მეფესა, უფალსა გორგორანსა, და თანამესაუბრე ექმნეს მას ყოვლადვე მონასტრისათჳს საკმაოდ, კეთილმსმენელ ექმნა და შეეწია მათ.","english":"The beautiful and the forsakers of all things in this most excellent monastery, except for the desert-dwellers and the self-tormentors, departed. Some of the monks remained and performed the work of death, while others were persecuted and driven away, by which the entire condition of the monastery was overturned.\n\nBut a little later, when it was rebuilt and renewed, immediately similar or even worse things befell it from the Hagarenes, whereupon it fell into a slight narrowness and scarcity of monks, as if only a few good ones remained dwelling in it.\n\nThus, when the monastery had become such, behold, in the year seven thousand, at its end and the beginning of the eighth century, which is 792, some of those who were found there, in the self-governing lands of the Iberians, went forth and, meeting the pious lord and king, Lord Gorgoran, they conversed with him sufficiently about the monastery; he became a good listener and helped them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"იავარ-ყოფელ[ნი]","severity":"info","text":"The Georgian term 'iāvar-q̇opelni' (self-tormentors) likely refers to ascetics practicing extreme self-mortification, a known phenomenon in Eastern monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ჩუჟბ","severity":"info","text":"The year 792 (čužb) corresponds to the Georgian era year 7000, marking the end of the seventh millennium and the beginning of the eighth century in the Byzantine calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"აგარიანთაგან","severity":"info","text":"The 'Hagarenes' (agarīantagan) is a common Georgian term for Muslims, derived from Hagar, reflecting the historical context of Arab raids on Athonite monasteries.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"გორგორანსა","severity":"info","text":"The name 'Gorgoran' likely refers to a local ruler or patron; its exact identity is uncertain, but it may be a variant of a Georgian or Armenian name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a narrative pattern: decline, partial restoration, renewed crisis, and royal intervention, typical of monastic foundation stories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"მცირეოდენ","severity":"caution","text":"The phrase 'mtsireoden' (a little) is ambiguous: it may indicate a short time or a small degree of decline; the translation opts for temporal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gorgoran' is unclear; it may be a title or a personal name. The phrase 'self-governing lands of the Iberians' may refer to semi-autonomous regions within the Byzantine Empire."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"არამედ მეფე ესე უფლისა მიმართ განვიდა რა, ძენი მისნი მემკჳდრენი მთავრობისა და მეფობისა იქმნეს, რომელთა სახელნი ქაიხოსრო და მზეჭაბუკ, კეთილმსახურნი მეფენი და ბატონნი, დიდად შეეწინენ მონასტრისა ამის აღდგინებასა და მისთა სანოვაგეთა და სადგურთაცა და დაცემულნი და განხრწნილნი გოდოლთა და სენაკთანი აღაგეს და წარმართეს. არამედ დიდი გოდოლიცა მაშინ აღეგო და საფუძველითგან აღშენებულ იქმნა და ეკლესიისა გუმბეთნი და გარე კარისბჭე და სხუანიცა ყოველნი სასარგებლონი საჴმარებელნი აღმზადებულ იქმნენ სადიდებელად ღმრთისა, ვითარცა ჩანს და თანამდგომარეობენ ვიდრე დღენდელად დღედმდე. შეწევნა უკუე და წარსაგებელი იყო მუნნითგან, ესე იგი საქართველოჲთ, ხოლო ყოველი შრომაჲ აღძრვაჲ ანუ თანდგომაჲ მონაზონთა მის მომანსტრისათაჲ იყო, რომელნი ღამით და დღით იღუწიდენ და შურებოდენ აღორძინებისათჳს და წესიერებისათჳს მონასტრისა. და ესრეთ ჩუენ მიერ თუმცა იყო, გარნა მაშინ ყოველივე ზეგარდამოჲსა განგებულებისა იყო და, ზესთასიტყჳსა მშობელისა მიერ ღმრთისა სიტყჳსა - მარადის ქალწულისა, დედისა ღმრთისა და ღმრთისმშობელისა მარიამისა, რომელმანცა ბატონნიცა აღძრნა და მონაზონთა რიცხუსაცა შესძინა აღორძინებითა და განმრავლებითა.","english":"But when this king departed to the Lord, his sons became the heirs of the princedom and kingship, whose names were Kaykhosro and Mzechabuk, pious kings and lords. They greatly assisted in the restoration of this monastery and its provisions and dwellings, and they rebuilt and restored the fallen and ruined cells and hermitages. Moreover, the great dome was then erected and built anew from the foundations, and the domes of the church, the outer gate, and all other useful necessities were prepared for the glorification of God, as is evident and remains to this day. The assistance and support came from there, that is, from Georgia, while all the labor, effort, or assistance of the monks of that monastery was such that they toiled day and night and were zealous for the renewal and order of the monastery. And although this was done by us, yet everything was by divine providence from above, and through the intercession of the Mother of God, the ever-virgin, the Theotokos and Mother of God, Mary, who both roused the lords and increased the number of monks through renewal and multiplication.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ქაიხოსრო","severity":"info","text":"Kaykhosro is a Persian-derived name common in medieval Georgian royalty, here referring to a son of the deceased king.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მზეჭაბუკ","severity":"info","text":"Mzechabuk is a Georgian name meaning 'sun-bright,' used for a co-ruler alongside Kaykhosro.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"საქართველოჲთ","severity":"info","text":"The phrase 'from Georgia' indicates material or financial support from the Georgian homeland for the monastery's restoration.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მარადის ქალწულისა, დედისა ღმრთისა","severity":"info","text":"The epithets 'ever-virgin' and 'Mother of God' echo standard Byzantine and Georgian Marian titles, reflecting liturgical formulas.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ზესთასიტყჳსა","severity":"info","text":"The phrase 'through the intercession' introduces a theological pivot, attributing the restoration to divine agency via Mary.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ვიდრე დღენდელად დღედმდე","severity":"info","text":"The claim that structures 'remain to this day' suggests the text was composed after the restoration, likely for a contemporary audience.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' who 'departed to the Lord' is not specified; it may refer to a prior Georgian monarch.","The phrase 'from Georgia' could mean the kingdom of Georgia or a specific region; the text does not clarify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ესე უკუე ესრეთ რა იქმნა მონასტერი განძლიერებულ იქმნა არა თუ მხოლოდ შესამატებითა და შეწირულობითა, არამედ მოგებითაცა სასარგებლოთა მამაკაცთა და სულიერთა და ქველის-მოქმედთა მამათა, რომელნიცა ანგელოზებრივსა ზოგადცხოვრებულთა ცხოვრებასა ამბორს-უყოფდენ და, ვითარცა ერთითა სულითა, მრავალთა შინა ჴორცთა მოსაგრეობდენ.\n\nმე უკუე, პალესტინით აღმომავალმან და მოსრულმან შჳდათას ათცხრამეტსა წელსა შინა, ქრისტესით უკუე ჩფია, და მონასტერსა წინაგანმჭურეტელმან მამაკაცთა მათ კეთილმოწიწებისა და მოქალაქობისა[მან] და სხუებრცა ადგილთა სიმდაბლისა[თა] მომწონებელმან და კეთილაღზავებითა მისითა შუებულმან, მათ თანა დამკჳდრებაჲ აღვირჩიე ყოველსა ცხოვრებასა ჩემსა. და, ვპოე რა მონასტერი წიგნთა რომელთამე იშჳთ, შევსძინე ესენი მაშინა უსუსურთა და ნაკლულევანთა ყოველთა ჩემთა მიერ.","english":"Thus, when this was done, the monastery was strengthened not only by additions and donations, but also by the acquisition of beneficial men, both spiritual and charitable fathers, who, like angels, lived a common life in unanimity and, as with one soul, toiled in many bodies.\n\nI, then, coming from Palestine and arriving in the year 7919 of the Christian era, and having been pleased by the good reverence and citizenship of those men before the monastery, and by the humility of other places, and delighted by their good order, chose to settle with them for the rest of my life. And finding the monastery lacking in certain books, I added these from my own meager and deficient resources.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ზოგადცხოვრებულთა","severity":"info","text":"The term 'zogadts'khovrebul'ta' denotes the cenobitic (common-life) monastic tradition, contrasting with eremitic practice. This underscores the communal organization of the monastery.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"შჳდათას ათცხრამეტსა წელსა","severity":"info","text":"The year 7919 according to the Byzantine (Constantinopolitan) era corresponds to 1410/1411 CE. This dating places the author's arrival in the early 15th century.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"პალესტინით","severity":"info","text":"The author's origin from Palestine suggests a connection to Georgian monastic communities in the Holy Land, such as the Monastery of the Cross in Jerusalem, which had ties to Iviron.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქველის-მოქმედთა","severity":"info","text":"'Kvelis-mokhmedt'a' (lit. 'alms-doers') refers to benefactors or charitable monks, a key category in the monastery's support network alongside spiritual fathers.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მე უკუე","severity":"info","text":"The first-person pronoun 'I' introduces a narrative shift from third-person historical account to personal testimony, typical of colophons or autobiographical insertions in Georgian monastic documents.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"წიგნთა","severity":"info","text":"The author's addition of books to the monastery library reflects the scribal and bibliographic activity at Iviron, contributing to its reputation as a center of Georgian manuscript production.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ქრისტესით უკუე ჩფია' is unclear; 'ჩფია' may be a scribal error or variant for 'ჩფია' (I counted) or 'ჩფია' (I was pleased). The translation adopts the latter, but the reading is uncertain.","The year 7919 is given 'ქრისტესით' (by Christ), but the era is not explicitly stated; it is assumed to be the Byzantine era, standard in Georgian sources of this period."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"და სხუათა ყოველთა თანა, რაოდენიცა მესმინა, ვითარმედ წმიდასა ამას შინა ჩუენსა მონასტერსა და რომელთამე სავანეთა შინა, თუ ითქუმის, სრულიადსა აგჳსტო-სა თუესა შინა გალობად შუენოდა შედეგი ღმრთისმშობლის დაძინებისაჲ, ესე იგი არს იდ აგვისტოჲთ, ვიდრე კდ-მდე: არა უწყოდენ მარჯუედ, ვითარმედ ჩუენსაცა ამას მონასტერსა შინა ჯერ-იყო გალობად, ვითარცა სხუათაცა სავანეთა შინა მთაწმიდისათა ბერძნულთა, წლითი-წლად წმიდაჲ დღესასწაული დაძინებისაჲ [და] აღსრულებად აქა ყოველ კრებულად. ამისთჳს ესენი აღწერილ იქმნნენ ჩემ მიერ, თეოდოსიოს მღუდელმონაზონისა, და სხუანიცა მრავალნი წიგნნი, და შეწირულ იქმნნენ აქა სამღდელოსა ღმრთისა დედისა მონასტერსა შინა ყოვლად წმიდისა ღმრთისმშობელისასა, სახელდებულსა პორტაიტისად, ზედწოდებულსა ივერთასა, სადიდებელად მამისა, ძისა და წმიდისა სულისა, ამინ! წელსა შჳდათას ოცდაორსა ადამით, ქრისტეს აქეთ ჩფიდ, თუესა მაისსა ორსა, და მიმთხუელთა ილოცეთ ჩემთჳს უფლისა მიმართ!","english":"and with all others, as many as I have heard, that in this holy monastery of ours and in some of the hermitages, if it is said, throughout the whole month of August it would be fitting to chant the Dormition of the Mother of God, that is, from the first of August until the 24th: they did not know correctly that in this monastery of ours as well it was necessary to chant, just as in the other hermitages of the Holy Mountain of the Greeks, annually the holy feast of the Dormition [and] to celebrate it here every assembly. For this reason these were written by me, Theodosios the priest-monk, and many other books as well, and were offered here in the church of the Mother of God monastery of the All-Holy Mother of God, named Portaitissa, surnamed of the Iberians, to the glory of the Father, the Son, and the Holy Spirit, amen! In the year 6722 from Adam, 1214 from Christ, on the second of the month of May, and may those who read pray for me to the Lord!","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"წმიდაჲ დღესასწაული დაძინებისაჲ","severity":"info","text":"The phrase 'holy feast of the Dormition' refers to the death and assumption of the Virgin Mary, a major feast in the Eastern Christian liturgical calendar, celebrated on August 15 (Julian).","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"წელსა შჳდათას ოცდაორსა ადამით, ქრისტეს აქეთ ჩფიდ","severity":"info","text":"The year 6722 from Adam corresponds to 1214 CE, as given. The Georgian era from Creation (Anno Mundi) is used, with 5508 years subtracted for the Christian era.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"პორტაიტისად","severity":"info","text":"Portaitissa (Iveron Monastery) on Mount Athos is a Georgian Orthodox monastery, founded in the late 10th century. The name 'Portaitissa' refers to the icon of the Mother of God 'of the Gate'.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"თეოდოსიოს მღუდელმონაზონისა","severity":"info","text":"Theodosios the priest-monk, the scribe, records his own act of copying and donating books to the monastery, a common practice in Georgian monasticism to ensure liturgical continuity.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"და სხუათა ყოველთა თანა","severity":"info","text":"This passage concludes the narrative with a colophon-like statement, listing the scribe, date, and purpose, typical of Georgian liturgical manuscripts from Athos.","cites":[{"key":"ed:atond","label":"source edition: Acta Monasterii Iberorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/liturg/atondok/atond.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the first of August until the 24th' may reflect a local practice of an extended Dormition fast or octave, but the exact liturgical custom is not specified.","The reading 'year 6722 from Adam' is given as 1214 CE, but the conversion assumes the Byzantine era; slight variations in era calculation could shift the date by a year."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}