{"slug":"iochrion-iochr","id":"georgian:titus:iochrion-iochr","title":"John Chrysostom, De ieiunio et Iona","author":"Jo.Chr.","genre":"liturgy","date":"","tradition":"georgian","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:22:19Z","cost_usd":0.001953},"source":{"registry_id":"georgian:titus:iochrion-iochr","work_id":"iochrion-iochr","edition":"titus","language":"","license":"This text is part of the TITUS edition of John Chrysostom, De ieiunio et Iona. Copyright TITUS Project, Frankfurt a/M, 10.11.2017. 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/mravtavi/iochrion/iochr.htm"},"stats":{"passages":3,"english_words":554,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":5,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"iochrion-iochr","abstract":"The Old Georgian version of John Chrysostom's homily 'De ieiunio et Iona' survives in a single manuscript and was adapted for liturgical reading, likely during Lent. The text pairs fasting with the story of Jonah as a model of repentance, drawing on early Christian demonology and ascetic themes. Attribution to Chrysostom is traditional but uncertain; the work may be a later compilation. The Georgian translation may reflect a lost Greek recension or contain scribal expansions, and the edition does not collate the Greek Vorlage.","historical_context":"The homily is attributed to John Chrysostom (c. 347–407), but the surviving Georgian version is undated and preserved in a single manuscript (Titus edition). It was likely translated and adapted in a Georgian monastic community, possibly between the 5th and 10th centuries, for liturgical use during Lent. The text shows signs of adaptation for monastic reading, and its pairing with Jonah reflects a common Byzantine and Georgian ascetic theme. The work circulated in florilegia and was read in lectionaries, indicating its catechetical and exhortative function. The Georgian transmission may include scribal expansions or reflect a lost Greek recension, complicating its textual history.","significance":"This homily illustrates the adaptation of Chrysostom's ascetic teachings in Georgian liturgical contexts, highlighting the role of fasting and repentance in early Christian demonology. Its survival in a single manuscript underscores the fragility of textual transmission, while its use in Lenten lectionaries shows how patristic works were repurposed for communal worship. The uncertain attribution and potential scribal expansions invite further study of Georgian reception of Byzantine homiletics.","timeline":[{"date":"4th–5th c.","event":"John Chrysostom active in Antioch and Constantinople; likely composition of Greek original (if authentic)."},{"date":"5th–10th c.","event":"Georgian translation and liturgical adaptation, possibly in a monastic scriptorium."},{"date":"undated","event":"Surviving single manuscript (Titus edition) copied."},{"date":"20th–21st c.","event":"Modern edition published in the TITUS corpus."}],"relations":[{"work":"John Chrysostom, De ieiunio et Iona (Greek original)","relation":"Georgian version is a translation/adaptation of this work","key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"},{"work":"Georgian lectionary for the Holy Fasts (MS A-95)","relation":"Manuscript containing the homily for liturgical reading","key":"","label":null,"url":null},{"work":"Byzantine and Georgian ascetic florilegia","relation":"Homily cited in these collections, often paired with Jonah story","key":"","label":null,"url":null},{"work":"Matthew 17:21 (or similar saying on exorcism)","relation":"Possible source for the attributed saying of Christ on prayer and fasting","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Chrysostom is traditional but not securely dated; the work may be a later compilation.","The Georgian version survives in a single manuscript, limiting textual evidence.","Date of translation and adaptation is unknown; only a broad range (5th–10th c.) can be inferred.","The edition does not collate the Greek Vorlage; the Georgian may reflect a lost recension or contain scribal expansions.","The phrase 'even if it be struck by hail' is obscure and its exact sense uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000416,"generated":"2026-11-15T00:22:19Z"},"checks":{"work":"iochrion-iochr","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":554,"source_letters":2327,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Old Georgian version survives in a single manuscript (Titus ed.) and shows signs of liturgical adaptation, possibly for monastic reading during Lent.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The homily was widely cited in Byzantine and Georgian ascetic florilegia, often paired with the story of Jonah as a model of repentance.","cites":[{"key":"dossier:coptic-anon-life-john-chrysostom-legend","label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Chrysostom is traditional but not securely dated; the work may be a later compilation drawing on genuine Chrysostom material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the Greek Vorlage; the Georgian may reflect a lost Greek recension or contain scribal expansions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"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: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of John Chrysostom, De ieiunio et Iona. Copyright TITUS Project, Frankfurt a/M, 10.11.2017. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:iochrion-iochr":{"label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"},"dossier:coptic-anon-life-john-chrysostom-legend":{"label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"},"hollis:alma990007437950203941":{"label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"},"hollis:alma990063465780203941":{"label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}},"segments":[{"i":1,"ref":"p1","source":"e codice A-95 (PG 49, 305-308; CPG 4333-5) Manuscript: P = A-95 საკითხავნი წმიდათა მარხვათანი. თქუმული მამისა ჩუენისა იოვანე ოქროპირისაჲ მარხვისათჳს და იონაჲსთჳს ბრწყინვალე არს დღეს ჩუენთჳს კრებაჲ ესე და უბრწყინვალეს ჩუეულ ესე სიტყუაჲ. არს რაჲმე მიზეზ წარმართებისათჳს მარხვისაჲსა? მე ვიცი მარხვაჲ არათუ რომელი ესე თანა არს, არამედ მერმისა საგონებელი. რამეთუ მან შემკრიბნა ჩუენ მამულსა მას სახლსა; მან უდებებისა მისგან პირველისა დღეს დედისა ჴელთ შეგუკრიბნა. აჰა მოლოდებამან მისმან ესოდენი შეგამთხჳა თქუენ გულსმოდგინებაჲ. რომელი-იგი გამოჩნდა, რაჟამს მოიწია, რავდენი იქმნა თქუენ შორის ღმრთის მსახურებაჲ? ეგრეცა ქალაქმან რაჟამს შეცვალიან მთავარი იგი საშინელი, ყოველივე დაუტევიან უდებებაჲ და უფროჲს გულსმოდგინედ განემზადნიან. არამედ ნუ მოჰმედგრდები, რაჟამს გესმეს საშინელი იგი მთავრობაჲ მარხვისაჲ. არათუ თქუენდა რაჲმე საშინელ არს, არამედ ნათესავისა მის ეშმაკთაჲსა. დაღათუ მთოვარითა გუემულ იყოს, აჩუენე მას მარხვისა იგი პირი, რომელი-იგი ლოდისა უშეუძრველესად დგას, შიშითა შეკურივებულ არს და ვითარცა საპყრობილით რაჲთმე შეიპყრას, უმეტჱს, ხოლო, რაჟამს იხილოს მარხვითა შემკული დაჲ იგი მარხვისაჲ და მეუღლჱ ლოცვისაჲ. ამისთჳსცა ქრისტემან თქუა: \"ესე ნათესავი არარაჲთ განვალს გარნა ლოცვითა და მარხვითა\".","english":"From Codex A-95 (PG 49, 305-308; CPG 4333-5) Manuscript: P = A-95 Readings for the Holy Fasts. A discourse of our father John Chrysostom concerning fasting and Jonah. Radiant is this assembly for us today, and more radiant still is this customary discourse. Is there some cause for the turning away from fasting? I know fasting not as that which is merely present, but as a matter of further contemplation. For it has gathered us together in that paternal home; it has assembled us from the former idleness of the day into the hands of the mother. Behold, its expectation has brought you to such zeal. That which appeared, when it arrived, how much service to God was accomplished among you? Likewise, when the city sees that terrible governor, it abandons all idleness and prepares itself more diligently. But do not be terrified when you hear of that terrible governance of fasting. For it is not something terrible for you, but for that race of demons. Even if it be struck by hail, show it the face of fasting, which stands more unshakably than stone, is bound with fear, and as if by some prison it seizes it, even more so, when it beholds the daughter of fasting adorned with fasting and the spouse of prayer. For this reason also Christ said: \"This race departs by nothing except prayer and fasting.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage opens with a rhetorical question about the cause for turning away from fasting, then shifts to a contrast between the fear of a worldly governor and the beneficial 'governance' of fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"საშინელი იგი მთავრობაჲ მარხვისაჲ","severity":"info","text":"The phrase 'terrible governance of fasting' plays on the double meaning of 'governance' (authority) and the fear it instills in demons, not in humans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ესე ნათესავი არარაჲთ განვალს გარნა ლოცვითა და მარხვითა","severity":"info","text":"The closing quotation, 'This race departs by nothing except prayer and fasting,' is attributed to Christ but is not a direct biblical verse; it may be a free adaptation of Matthew 17:21 or a similar saying on exorcism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნათესავისა მის ეშმაკთაჲსა","severity":"info","text":"The reference to the 'race of demons' reflects early Christian demonology, where fasting is seen as a weapon against demonic forces, a common theme in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"A-95","severity":"info","text":"The manuscript A-95 (P) is a Georgian lectionary for the Holy Fasts, indicating that this homily was read liturgically during Lent, shaping its reception as a catechetical and exhortative text.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაღათუ მთოვარითა გუემულ იყოს","severity":"caution","text":"The phrase 'even if it be struck by hail' is obscure; it may be a metaphorical expression for demonic assault, but the exact sense is uncertain in the Georgian transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of fasting' and 'the spouse of prayer' is unclear; they may be personifications or refer to specific virtues.","The phrase 'struck by hail' may be a textual corruption or a rare idiom."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"რაჟამს მბრძოლნი იგი ჩუენისა ცხორებისანი ვაოტნეთ და მტერნი იგი ჩუენისა ცხორებისანი ესრეთ ზარგანჴდილად ვიოტნეთ. ამისთჳს ჴამს მოკითხვაჲ და სიყუარული, არათუ შიში ხოლო; შიში ამისთჳს, მარადის მომთრვალეთათჳს და უჟამოდ მჭამელთა, არათუ მარხვისათჳს. რამეთუ იგი ჩუენ ჴელთა უკუმართ შეგჳკრავს მძლავრობითა მით ვნებათაჲთა, ვითარმცა ვინ დედოფალმან ბოროტმან მონანი და მონაგებნი ტყუედ წარსცა. ხოლო მარხვამან დამონებულად და კრულად დაგჳპყრნა ჩუენ და განგუჴსნნა და განგუარინნა ჩუენ მძლავრისა მისგან და თავისუფალ გუქმნნა ჩუენ პირველისათჳს. ვინაჲთგან მტერთა ჩუენთა განმაშორებელ არს და მონებისაგან განმარინებელ და აზნაურებად მომყვანებელ, სხუასა რასაღა უმეტჱსსა ვეძიებ და გამოცხადებასა სიყუარულისა მის ჩუენისა ნათესავისა მომართ? გარდარეული იგი სიყუარულისა გამოჩინებაჲ ამისთჳს საგონებელ არს, რომელნი-იგი მას ჰყუარობენ და სძულობენ. გნებავსა სწავლის, რავდენ მარხვაჲ სოფლისათჳს მცველ არს და კრძალვა? განიგულე ნეტართაჲ მათ და განსაკჳრვებელთაჲ მონაზონთა ნათესავი. ესენი შორის ამბოხებასა მას განერნეს და თხემსა ზედა მთათასა აჴდეს და შუვაგნი მათნი უდაბნოსა ზედა ყუდროდ, რეცა თუ ტფილსა აღდგნეს, ესე შესაძინელად და ზიარად ყოვლისავე ცხორებისა მიიღეს.","english":"when we rout the warriors of our life and drive off the enemies of our life so utterly scattered. For this reason there is desire and love, not merely fear; fear is for those who are always drunk and who eat at untimely hours, not for fasting. For that one (the enemy) has gathered us into its hands by force, with that power of the passions, as if an evil queen had sent her slaves and captives into exile. But fasting has bound us as slaves and prisoners, and has loosed us and freed us from that power and made us free for the sake of the former. Since it is a separator from our enemies and a deliverer from slavery and a bringer to nobility, what greater thing do I seek and the revelation of the love of our kinsman? The extraordinary manifestation of love is a matter for thought for those who love and hate him. Do you wish to learn how much fasting is a guardian and a restraint for the world? Consider the race of those blessed and wondrous monks. They were born amid that rebellion and ascended upon the yoke of the mountains, and their dwellings in the desert became a refuge, so to speak, or a shelter, and they received this for the sake of the salvation and communion of the whole of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მბრძოლნი იგი ჩუენისა ცხორებისანი","severity":"info","text":"The phrase 'warriors of our life' is a metaphor for passions or vices, consistent with Chrysostom's ascetic rhetoric. The Georgian translator renders the Greek παλαισταί or ἀγωνισταί, but the sense is allegorical.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to monks born 'amid that rebellion' and dwelling in the desert alludes to the early monastic movement in Egypt and Syria, which Chrysostom often praised as a model of ascetic discipline.","cites":[{"key":"dossier:coptic-anon-life-john-chrysostom-legend","label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the enslaving power of passions (personified as an 'evil queen') with the liberating force of fasting, a rhetorical antithesis typical of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Georgian version of this homily was transmitted in liturgical manuscripts for the Holy Fasts, indicating its use in monastic reading cycles. The text survives in Codex A-95, a Georgian manuscript of the 10th–11th centuries.","cites":[{"key":"hollis:alma990007437950203941","label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"},{"key":"hollis:alma990063465780203941","label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ტყუედ წარსცა","severity":"caution","text":"The phrase 'sent into exile' (ტყუედ წარსცა) is ambiguous: it may mean 'sent into captivity' or 'banished'. The English draft opts for 'exile', but the Georgian could also imply enslavement, fitting the metaphor of the evil queen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil queen' is not specified; it may be a personification of gluttony or a generic vice. The phrase 'for the sake of the former' (პირველისათჳს) is unclear: it could refer to the earlier state of freedom or to the preceding clause about fasting."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ამისგანადცა იგინი ანგელოზ ქმნნა კაცთაგან; არა ხოლო თუ იგინი, არამედ რომელნიღა იგი ქალაქთა შინა არიან, რავდენნიცა იგი პოვნეს შემავალნი მისა, მოიყვანნეს მასვე ზედა სიბრძნის-მოყუარებასა. რამეთუ მოსჱცა და ელიაცა, გოდოლნი იგი ძუელნი წინაწარმეტყუელნი და სხუათა მათ უბრწყინვალჱსნი და უდიდესნი, და დიდი აქუს მათ კადნიერებაჲ, რაჟამს უნებნ მათ ღმრთისა შესლვაჲ სიტყუად მისა მიმართ, ვითარცა კაცისა ძლიერისა, ამას მოევედრნიან და ამისგანადცა გულპყრობილად ელენედ. ეგრეცა რაჟამს შექმნა ღმერთმან კაცი პირველად, მეყსა შინა ძალად...","english":"from this also they made angels from men; not only them, but those who are in the cities, as many as they found entering into it, they brought them to the same love of wisdom. For Moses and Elijah, those ancient prophets, and others more brilliant and greater than them, have great boldness when they wish to enter into God to speak to him, as to a mighty man, they approach him and from this also they are considered to be possessed. Likewise, when God first created man, in the beginning with power...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ამისგანადცა იგინი ანგელოზ ქმნნა კაცთაგან","severity":"info","text":"The Georgian phrase 'from this also they made angels from men' likely refers to the transformative power of fasting, which elevates humans to an angelic state, a common theme in Chrysostom's homiletics.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სიბრძნის-მოყუარება","severity":"info","text":"The term 'love of wisdom' (philosophia) in this context denotes ascetic discipline and spiritual contemplation, not academic philosophy, aligning with Chrysostom's usage.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოსჱცა და ელიაცა","severity":"info","text":"Moses and Elijah are cited as exemplars of prophetic boldness before God, echoing their roles in the Transfiguration narrative (Matthew 17:3) and as models of ascetic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"გულპყრობილად ელენედ","severity":"info","text":"The phrase 'considered to be possessed' reflects early Christian and late antique views of ecstatic prophecy as potentially misunderstood by outsiders, a theme in Chrysostom's defense of charismatic asceticism.","cites":[{"key":"dossier:coptic-anon-life-john-chrysostom-legend","label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ეგრეცა რაჟამს შექმნა ღმერთმან კაცი პირველად","severity":"info","text":"The passage transitions from prophetic examples to a creation narrative, linking fasting to the primordial state of humanity, a rhetorical move typical of Chrysostom's homiletic structure.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"მეყსა შინა ძალად","severity":"caution","text":"The Georgian text breaks off mid-sentence ('in the beginning with power...'), likely due to manuscript damage or a lacuna; the English draft reflects this truncation.","cites":[{"key":"ed:iochrion-iochr","label":"source edition: John Chrysostom, De ieiunio et Iona","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/mravtavi/iochrion/iochr.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from this also' (ამისგანადცა) is ambiguous: it may refer to the preceding discussion of fasting or to a broader ascetic context. The reading taken assumes continuity with the previous passage on fasting's effects.","The identity of 'those who are in the cities' is unclear; they may be urban ascetics or general converts, but the text does not specify."],"confidence":"medium","notes":[]}]}