{"slug":"keime","id":"georgian:titus:keime","title":"Hagiographical Texts (Keimena redaction, vol. I)","author":"Anonymous","genre":"hagiography","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":"2026-11-15T00:59:35Z","cost_usd":0.006047},"source":{"registry_id":"georgian:titus:keime","work_id":"keime","edition":"titus","language":"","license":"This text is part of the TITUS edition of Keimena I. Copyright TITUS Project, Frankfurt a/M, 21.11.2023. 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/keimena/keimena1/keime.htm"},"stats":{"passages":13,"english_words":1984,"coptic_letters":0,"commentary_units":69,"commentary_kinds":9,"derived_notes":5,"ambiguities":27,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"keime","abstract":"The Keimena redaction (vol. I) is a late medieval Georgian compilation of anonymous hagiographical texts, likely produced in a monastic center. Its manuscript tradition is complex, with multiple recensions, and the constituent hagiographies may date from the 5th–7th centuries. The collection served liturgical purposes, providing readings for saints' feast days. The Titus edition is a diplomatic transcription of a single manuscript, lacking critical apparatus or variant readings, which limits its use for textual criticism. Authorship attributions to specific Georgian fathers are conjectural.","historical_context":"The Keimena redaction (vol. I) was compiled in a Georgian monastic center, likely between the 10th and 12th centuries, though individual hagiographies may originate as early as the 5th–7th centuries. The collection reflects the Georgian liturgical tradition, where hagiographical readings were integral to feast day observances. The texts were transmitted in Old Georgian, often translated from Greek or Syriac sources, and show evidence of multilingual transmission (e.g., references to translation 'into the language of the Ionians'). The manuscript tradition is complex, with multiple recensions, but the Titus edition is based on a single witness, limiting its utility for textual criticism. The anonymous authorship and lack of colophons prevent secure attribution to known Georgian fathers like Ioane Sabanisdze.","significance":"This volume is significant as a witness to the Georgian hagiographical tradition and its liturgical use. It preserves early medieval narratives that may reflect earlier Greek or Syriac sources, offering insights into the transmission of hagiography across linguistic and cultural boundaries. The compilation also illustrates the development of Georgian monastic libraries and the role of hagiography in shaping Christian identity in the Caucasus.","timeline":[{"date":"5th–7th c.","event":"Earliest possible composition of individual hagiographies in the collection."},{"date":"10th–12th c.","event":"Compilation of the Keimena redaction (vol. I) in a Georgian monastic center."},{"date":"Post-10th c.","event":"Manuscript transmission and recension of the Keimena collection."},{"date":"20th c.","event":"Titus edition produced as a diplomatic transcription of a single manuscript."}],"relations":[{"work":"Martyrdom of Shushanik","relation":"Similar genre and period; possibly earlier Georgian hagiography.","key":"","label":null,"url":null},{"work":"Life of Gregory of Nazianzus","relation":"Referenced indirectly; the form 'Anjiazoreli' may be a corrupt rendering of 'Nazianzenos'.","key":"","label":null,"url":null},{"work":"Keimena redaction (vol. II)","relation":"Part of the same compilation series; likely similar provenance.","key":"","label":null,"url":null},{"work":"Georgian liturgical manuscripts","relation":"Used for readings on saints' feast days; reflects liturgical context.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of individual hagiographies is uncertain; they may range from the 5th to the 7th centuries.","Authorship is anonymous; attributions to specific Georgian fathers are conjectural.","The Titus edition is based on a single manuscript, limiting its value for textual criticism.","The manuscript tradition is complex, with multiple recensions not fully documented in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0004,"generated":"2026-11-15T00:34:10Z"},"checks":{"work":"keime","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":69,"english_words":1984,"source_letters":8639,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Keimena redaction (vol. I) represents a late medieval compilation of hagiographical texts, likely produced in a Georgian monastic center. Its manuscript tradition is complex, with multiple recensions.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of the constituent hagiographies in this volume is uncertain. The Keimena redaction itself is post-10th century, but individual texts may originate earlier, possibly as early as the 5th–7th centuries.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These hagiographies were used in Georgian liturgical practice, as indicated by their inclusion in the Keimena collection, which served as a source for readings on saints' feast days.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or variant readings from other manuscripts. The text is based on a single witness (Titus edition), limiting its utility for textual criticism.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The source edition (Titus) is a diplomatic transcription of a single manuscript, not a critical edition. It reproduces the Old Georgian text without emendation or commentary.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The anonymous authorship and lack of colophons in the Keimena redaction mean that attributions to specific Georgian fathers (e.g., Ioane Sabanisdze) are conjectural and not supported by this volume.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.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: hagiography in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"caution","severity":"caution","text":"5 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 Keimena I. Copyright TITUS Project, Frankfurt a/M, 21.11.2023. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:keime":{"label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}},"segments":[{"i":1,"ref":"p1","source":"[თუესა იანვარსა ა:] თქოჳმოჳლი: წმიდისა: ერენოჳმოს: ჰრომთა: ქალაქისა: ხოცისაჲ: თხრობაჲ: ამბავი: რომელი: დაწერა: ეკლესიისა: შვილთა: მიერ: მოღოჳაწებისა: თჳს: წმიდისა: ბასილისა: და დამტკიცებაჲ: სარწმონოებისაჲ: ქრისტეს მიერ: და ვითარ: იგი განაახლა: და აკოჳრთხა: ეკლესიაჲ წმიდისა: გიორგისი: ლოჳდისაჲ:\n\n1. შვილო საყუარელო სეტრონიე რაჟამს გამოვედი მე ქალაქით შემემთხოჳა მე ღოჳაწლი და შრომაჲ მრავალი: ოდეს შემემთხოჳე პირის-პირ შენ და მკითხე რაჲთა გაოჳწყო შენ და გამოგიცხადო: საქმენი წმიდისა ბასილისნი რომელი იყო მთავარეპისკოპოსი კესარია კაბადოკისაჲ: და გითარგმანო და ვაქციო იონთა ენად ჰრომოჳლისა-გან და განვაცხადო ამბავი და საქმენი სლვათანი და ვითარ იგი იყო მოძღოჳრებაჲ და სწავლაჲ მისი რაჲთა შემოკლებოჳლად იგი ვთქუა: ხოლო აწ ვისწრაფო გამოცხადებად შენდა საქმე იგი რომელ მესმა სამთა-გან კაცთა წმიდათა და პატიოსანთა რომელთაჲ ჯერ-არს სიტყუათა მათთა შეწყნარებაჲ: გრიგოლის-თჳს ვიტყოჳ ანძიანძორელისა: მოძღოჳრისა და მასწავლელისა ჩემისა და კუალად გრიგოლი ნოსელი ეპისკოპოსი რომელი იგი იყო ძმაჲ წმიდისა ბასილისი: და კუალად მოწაფე მისი ამფილოში იკონიელი ეპისკოპოსი.","english":"[On the month of January, day 1:] The martyrdom of the holy Hieronymus of Rome, the city of the slaughter: a narrative, a story, which was written by the children of the church, by the ascetics themselves, of the holy Basil, and the confirmation of the faith in Christ, and how he renewed and consecrated the church of the holy George of Lydda.\n\n1. My beloved son Setronie, when I came out of the city, I encountered much toil and labor. When I met you face to face and you asked me to instruct you and reveal to you the deeds of the holy Basil, who was the archbishop of Caesarea in Cappadocia, and to translate and render them into the language of the Ionians from the Roman tongue, and to set forth the narrative and the deeds of his journeys, and how his teaching and instruction were, so that I might relate it in a concise manner. But now I hasten to reveal to you that deed which I heard from three holy and venerable men, whose words it is fitting to receive: I speak of Gregory of Anzianzoros, my teacher and instructor, and also Gregory of Nyssa, the bishop who was the brother of the holy Basil, and again his disciple Amphilochius, the bishop of Iconium.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"თქოჳმოჳლი","severity":"info","text":"The Georgian term 'tqomtli' (თქოჳმოჳლი) here renders the Greek 'martyrion' (martyrdom), marking the opening of a hagiographic narrative that follows the standard pattern of a martyrdom account.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ჰრომთა","severity":"info","text":"The Georgian 'hromta' (ჰრომთა) refers to Rome, but the phrase 'city of the slaughter' (ქალაქისა: ხოცისაჲ) is an unusual epithet, possibly alluding to the persecutions under Diocletian or Nero.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სეტრონიე","severity":"info","text":"The addressee 'Setronie' (სეტრონიე) is otherwise unattested; the name may be a Georgian rendering of a Greek or Latin name (e.g., Sotrion or Saturninus), but its identity remains uncertain.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"იონთა ენად","severity":"info","text":"The phrase 'into the language of the Ionians' (იონთა ენად) indicates a translation from a Roman (Latin) source into Greek, reflecting the multilingual transmission of hagiographic texts in the Georgian tradition.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"გრიგოლის-თჳს ანძიანძორელისა","severity":"caution","text":"The form 'Anjiazoreli' (ანძიანძორელისა) is a corrupt or variant rendering of 'Nazianzenos' (Gregory of Nazianzus); the text's identification of him as 'my teacher' is inconsistent with the known biography of Basil, as Gregory of Nazianzus was a contemporary, not a teacher of Basil.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"წმიდისა: გიორგისი: ლოჳდისაჲ","severity":"info","text":"The mention of the church of St. George of Lydda (modern Lod, Israel) reflects the widespread veneration of St. George in the Georgian tradition, where Lydda was a major pilgrimage site.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Setronie' is unclear; it may be a proper name or a title.","The phrase 'city of the slaughter' (ქალაქისა: ხოცისაჲ) is ambiguous; it could refer to a specific historical event or be a rhetorical epithet.","The corruption of 'Anjiazoreli' for 'Nazianzenos' suggests textual transmission errors."],"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":2,"ref":"p2","source":"2. ესე წმიდაჲ ბასილი საყუარელო შვილო სეტრონიე სანთელი იყო აღნთებოჳლი ბრწყინვალჱ.","english":"This holy Basil, beloved child, was a lamp of Setronius, kindled and radiant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ესე წმიდაჲ ბასილი","severity":"info","text":"The phrase 'this holy Basil' refers to Basil of Caesarea, a central figure in Eastern monasticism, here presented as a lamp for Setronius.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სანთელი","severity":"info","text":"The Old Georgian 'სანთელი' (sant'eli) means 'lamp' or 'candle', a common metaphor for spiritual illumination in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Setronie","severity":"info","text":"Setronius (Setronie) is likely a proper name, possibly a disciple or addressee; the name is rare and may reflect a Coptic or Syriac origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ესე წმიდაჲ ბასილი","severity":"info","text":"This sentence opens a direct address to Setronius, continuing the epistolary frame from the previous passage, typical of hagiographical narratives.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Setronius is unclear; he may be a historical figure or a literary construct. The relationship between Basil and Setronius is not specified."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ოჳნათობდა ეკლესიასა კესარია კაბადოკისასა: არამედ ოჳფროჲსღა ყოველთა მკოჳდრთა ქუეყანისათა წესითა და განგებითა თჳსითა ზეშთაჲსითა და მოძღოჳრებითა მისითა საღმრთოჲთა: რომელმან იგი განხეთქა და განაქარვა და განაბნინა სიტყუანი და სარწმონოებაჲ აპოლინარიოსისი მტყოჳვარისაჲ: და კუალად ევნომიოსისი და მაკედონისი წინააღმდგომნი და მბრძოჳლნი სოჳლისა წმიდისანი რომელნი იყვნეს ჭეშმარიტად ჴოჳამალდნი ანტესნი ოთხკეცნი: ხოლო წმიდამან ამან ბასილ დაოჳტევნა ეკლესიანი ქრისტესნი კეთილითა სარწმონოებითა მოძღოჳრებისა მისისაჲთა ნათლითა ბრწყინვალედ განათლებოჳლნი: და განვიდა ამის საწოთროჲსა-გან და დაოჳტევა ცხორებაჲ ესე საჭირველი ღოჳაწლნი და მწოჳხარებანი ფიცხელნი და ძნელნი მეხოთით წლით-გან და წარვიდა და მიიწია საოჳკოჳნეთა განოქარვებელთა და სიხაროჳლსა საოჳკოჳნესა: ამან წმიდამან ბასილ განაბნია და განაქარვა ნებაჲ და ძალი მგმობართა ძისა ღმრთისა და სიტყოჳსა მისისაჲ: არა შეშინდებოდა პირთა-გან მთავართაჲსა: და რაჲსაღა განვამრავლებდე სიტყოჳათა რამეთუ წერილ არს მის-თჳს რომელი გითხარ რომელი იგი ვაჴსენე შენ თანა იონთა ენითა და ასოჳროჳლადცა: ესე არა ხოლო თოჳ კესარიას ქალაქსა ოდენ ჯდა არამედ ფერადფერადითა მცნებითა მიავლინებდა აღმოსავალით და დასავალით ჩრდილოჲთ და ბღოჳარით: განამტკიცებდა ეკლესიათა ქრისტესთა რომელნი მოიგნა","english":"He presided over the church of Caesarea in Cappadocia; but he also surpassed all the wise men of the earth by his own order and arrangement, and by his divine teaching, whereby he refuted, scattered, and dispersed the words and faith of Apollinarius the heretic, and again of Eunomius and Macedonius, the opponents and enemies of the Holy Spirit, who were truly the four-horned Antichrists. But this holy Basil expelled from the churches of Christ those who were brightly illuminated by the light of his teaching with good faith; and he departed from this world, and cast off this life, full of labors, sufferings, harsh and difficult afflictions, and after many years he passed on and arrived at the indescribable dwellings and the joy of the dwelling-place. This holy Basil dispersed and scattered the will and power of the blasphemers of the Son of God and His Word; he was not afraid of the faces of the rulers. And why should I multiply words? For it is written concerning him what I told you, which I mentioned to you in the Ionian language and also in writing. He not only sat in the city of Caesarea, but by various commands he sent forth to the east and west, north and south; he strengthened the churches of Christ which he found.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ოჳნათობდა","severity":"info","text":"The verb 'presided over' (literally 'was at the head of') is a standard hagiographic term for episcopal authority, here applied to Basil's rule in Caesarea.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"აპოლინარიოსისი, ევნომიოსისი, მაკედონისი","severity":"info","text":"Apollinarius, Eunomius, and Macedonius were fourth-century heretics whose Christological and pneumatological views were opposed by Basil. The text groups them as enemies of the Holy Spirit.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ოთხკეცნი ანტესნი","severity":"info","text":"The phrase 'four-horned Antichrists' is a rare epithet, likely a Georgian calque or invention, intensifying the polemic against the heretics by associating them with apocalyptic evil.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სოჳლისა წმიდისანი","severity":"info","text":"The phrase 'Holy Spirit' (სოჳლისა წმიდისანი) reflects standard Georgian Christian terminology, but the context of defending the Spirit against Macedonius echoes the fourth-century pneumatomachian controversy.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იონთა ენითა","severity":"info","text":"The reference to 'the Ionian language' (Greek) indicates that the author or source used Greek materials, a common feature in Georgian hagiography drawing on Byzantine traditions.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern: Basil's episcopal authority, his doctrinal victories, his death and heavenly reward, and a summary of his missionary reach, typical of hagiographic narrative.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'four-horned Antichrists' is unclear in its exact referent; it may be a Georgian innovation or a translation of a lost Greek epithet.","The 'Ionian language' could refer to Greek in general or specifically to the Ionic dialect; the text does not specify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"პატიოსნითა სისხლითა მისითა: არა დასცხრებოდა მხილებასა მწვალებელთასა ბოროტისა სარწმონოებისა მათისა-თჳს და არცა იზარებდა სლვად ქალაქითი-ქალაქად და ქუეყანითი-ქუეყანად თავით თჳსით დააწყნარებნ რომლისაჲ ჯერ-არნ დაწყნარებაჲ: და იყო იგი ოჳძლოჳრ და სნეოჳლ გოჳამითა ფრიადისა მის მარხვისა მისისა-გან.\n\n3. და ვითარცა ესმა წმიდასა ბასილის ვითარმედ ათანასი ალექსანდრიელი პატრიარქი წმიდაჲ და გჳრგჳნოსანი სათნოებათა-გან და მოძღოჳარი ეკლესიისაჲ განვიდა და მიიცვალა ამის საწოჳთროჲსა-გან ქრისტეს თანა ყოფად: და მაშინ ესმა მას და ოჳთხრეს შფოთისა-თჳს და ბალთვაჲ რომელი იყო ეკლესიასა შინა ქალაქისა ანტიოქისასა: და რაჲ იგი ოჳყვეს მელენტი პატრიაქსა. რამეთუ განყოფილ იყვნეს სამად: რამეთუ კრებოჳლი იგი არიოზისი წინააღმდგომნი და მბრძოლნი სულისა წმიდისანი აღდგეს მელენტი პატრიაქსა ზედა აღმსარებელსა ქრისტესსა და განდევნეს ჴელმწიფითა ხოლო ძმათა მორწმოჳნეთა ანტიოქელთა არა თოჳ ერთგზის და ორგზის.","english":"with his precious blood: he did not cease rebuking the heretics for their evil faith, nor did he shrink from going from city to city and from land to land, pacifying by his own person those whom it was fitting to pacify. And he was emaciated and sickly in body because of his great fasting.\n\n3. And when the holy Basil heard that Athanasius, the holy and glorious patriarch of Alexandria, renowned for his virtues and teacher of the Church, had departed and passed away from this world to be with Christ, then he heard also of the disturbance and confusion that had arisen in the church of the city of Antioch, and of what they had done to Meletius the patriarch. For they were divided into three factions: for those who had assembled against Arius and were fighters for the Holy Spirit rose up against Meletius the patriarch, the confessor of Christ, and drove him out by force, while the faithful brethren of Antioch did not do so once or twice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ოჳძლოჳრ","severity":"info","text":"The Georgian term 'ოჳძლოჳრ' (emaciated) is a rare or hapax form, likely a variant of 'ოჳძლოჳრ' (weak, thin). It underscores the ascetic severity of Basil's fasting.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Melentius","severity":"info","text":"Meletius of Antioch (d. 381) was a key figure in the post-Nicene Arian controversy, exiled multiple times. The three factions refer to the Meletian schism among pro-Nicene groups.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Athanasius","severity":"info","text":"Athanasius of Alexandria died in 373, placing Basil's hearing of the news and the Antioch events in the mid-370s, before Basil's own death in 379.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"3.","severity":"info","text":"The passage begins a new narrative section (numbered 3) with a temporal shift: 'And when the holy Basil heard...' This marks a transition from Basil's ascetic labors to his involvement in ecclesiastical politics.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ოჳთხრეს","severity":"caution","text":"The Georgian verb 'ოჳთხრეს' (they heard) is ambiguous: it could mean Basil heard, or the subject is impersonal. The English draft takes it as Basil, but the text may imply a general report.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ოჳთხრეს' could be read as an impersonal plural ('they heard') or as referring to Basil; the English draft opts for Basil as subject.","The exact identity of the 'faithful brethren of Antioch' who did not act 'once or twice' is unclear; it may refer to a specific faction within the Meletian schism."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"გარნა მრავალჯერ მიოჳწერეს წმიდა ბასილის შემკობილსა საქმეთა-გან საღმრთოთა ითხოვდეს და ევედრებოდეს მას რაჲთა მივიდეს მათა და არა დაიცონოს და ასწრაფებდეს და რაჲთა გოჳლს-იდგინოს ამის ჯერისა-თჳს: ესრეთ ეტყოდეს ჵ მამაო პატიოჳსანო ნოჳ ოჳდებ-ჰყოფ ლოცვასა ჩუენსა რაჲთა გოჳჴსნე ჩუენ ამის საშინელისა ზამთრისა-გან რომელ აღდგომილ არს ეკლესიასა ზედა ანტიოქისასა გადმოვედ თავით თჳსით და ღირს მყვენ ჩუენცა სიწმიდესა შენსა მოსვლითა შენითა: ჩუენ გოჳრწამს და დაჯერებოჳლ ვართ ვითარმედ არღარაჲ დაშთომილ არს ჩუენდა ნოჳგეშინის-ცემაჲ ჭირისაგან რომელი მოიწია ჩუენ ზედა: თოჳნიერ მოსლვისა და თანადგომისა შენისასა ჩუენ თანა ოდენ:\n\n4.","english":"But many times they wrote to the holy Basil, asking and entreating him, for the sake of his divinely adorned deeds, that he might come to them and not delay, and that he might hasten and stand by them in this time of need. Thus they said: \"O venerable father, do not disdain our prayer, that you might deliver us from this terrible winter which has arisen over the church of Antioch. Come in person, and may we also be deemed worthy of your holiness by your coming. We believe and are convinced that nothing else remains for us but to be struck by the terror of the affliction that has befallen us, except for your coming and your presence with us alone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"გარნა","severity":"info","text":"The conjunction 'garna' (but) marks a contrast with the preceding description of Basil's ascetic suffering, introducing the community's urgent appeal.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ჵ","severity":"info","text":"The interjection 'o' (O) is a vocative marker typical of Georgian hagiographic address, here introducing the direct plea to Basil.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ანტიოქია","severity":"info","text":"Antioch was a major early Christian center; the 'terrible winter' metaphorically refers to the Arian controversy or a schism troubling the church there, a common trope in hagiography.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"4.","severity":"info","text":"The numeral '4.' marks a new section in the Keimena redaction, indicating a structural break from the preceding narrative to the direct speech of the petitioners.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"წმიდა ბასილი","severity":"info","text":"Basil the Great (c. 330–379) is a central figure in Georgian hagiography, often depicted as a defender of orthodoxy; this passage reflects his role as a mediator in ecclesiastical conflicts.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'terrible winter' may be literal or metaphorical; the text does not specify the exact nature of the crisis.","The identity of the petitioners (the 'they' who write) is not explicitly stated, though context suggests clergy or laity of Antioch."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"და ვითარცა შეიწყნარა საკოჳრველმან ამან წმიდამან ბასილი წიგნი ესე და გოჳლისხმა ყო იგი მოოჳლინა გრიგოლის ძმასა თჳსსა და მოოჳწოდა ნოსელისა ეპისკოპოსსა: და ამფილოშის ნიკონიელსა ეპისკოპოსსა რაჲთა [ა]რა განეშორებოდეს მას იგინი: ხოლო გრიგოლი ანძიანძორელი მოძღოჳარი ჩემი წარსროჳლ იყო კონსტანტინეპოლის ქალაქად სამეოჳფოდ ბოროტთა მათ-თჳს რომელი იყო მოჳნ არიოზთაგან: ხოლო იყო წარსლვისა მისისა და შემწეობისა თანა მოსწრაფეობისა მიზეზი მოჳნ ესევე წმიდაჲ ბასილი გამორჩეოჳლი ღმრთისაჲ და ვითარცა მოვიდეს მისა გრიგოლი და ანფილოში საყუარელნი განიზრახეს რაჲთა წაჰყვენ მის თანა ანტიოქიად და წარვიდეს ორნივე მის თანა ვითარცა იგი ოჳბრძანა მათ: ხოლო ღმერთმან წინაჲსწარ განიგოჳლა ყოველივე და განოჳადვილა გზაჲ მონათა მისთაჲ და მიავლინა მის მიერ რისხვაჲ მთავარსა მას ზედა: რომელმან ექსოჳრია ყო მელენტი მართლაღმსარებელი ქრისტესი: შეიპყრა იგი ჴორვებამან ფიცხელმან სამ დღე და სალმობამან სასტიკმან და დაშრიტა და წარჴდა სოჳლი მისი:","english":"And when this wondrous holy Basil received this letter and understood it, he summoned his brother Gregory and called upon the bishop of Nyssa, and Amphilochius, the bishop of Iconium, that they might not be separated from him. But Gregory, my teacher of Ancyra, had already set out for the city of Constantinople to contend in debate against those evil ones who were among the Arians. However, the cause of his journey and of the swiftness of his assistance was this same holy Basil, the chosen one of God. And when Gregory and Amphilochius, the beloved, came to him, they resolved to accompany him to Antioch, and both went with him as he commanded them. But God had already ordained everything beforehand and had smoothed the path of his servants, and sent through him a punishment upon that ruler, who had exiled Melentius, the orthodox confessor of Christ. A fierce disease seized him, a severe illness for three days, and he withered and his soul perished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ნოსელისა ეპისკოპოსსა","severity":"info","text":"The bishop of Nyssa is Gregory of Nyssa, brother of Basil the Great, a key figure in the narrative.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ანძიანძორელი","severity":"info","text":"The term 'Ancyran' refers to Gregory of Ancyra, a distinct figure from Gregory of Nyssa, noted as the narrator's teacher.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მოჳნ არიოზთაგან","severity":"info","text":"The 'Arians' were followers of Arius, whose Christological views were condemned at Nicaea (325); this reflects ongoing 4th-century conflicts.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მელენტი","severity":"info","text":"Melentius (Meletius) of Antioch was an orthodox bishop exiled by the Arian emperor Valens; his exile is a historical event in the 370s.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ხოლო ღმერთმან წინაჲსწარ განიგოჳლა","severity":"info","text":"This clause shifts the narrative to divine intervention, framing the subsequent punishment as providential, a common hagiographic motif.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაშრიტა","severity":"caution","text":"The verb 'dashrita' (withered) is ambiguous; it may describe physical decay or a spiritual state, but context suggests a fatal illness.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gregory, my teacher of Ancyra' is unclear; he may be a different Gregory from Gregory of Nyssa, but the text does not clarify his role further.","The phrase 'sent through him a punishment' (მიავლინა მის მიერ რისხვაჲ) could mean God used Basil as an agent or that Basil prayed for divine retribution; the Georgian is ambiguous."],"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":7,"ref":"p7","source":"5. და ვითარცა მოიწია წმიდაჲ ბასილი ქალაქად ანტიოქიად იგი და მოყოჳასნი მისნი დადგრეს მოჳნ დღე რაოდენმე: ხოლო მოძღოჳრებითა მისითა საღმრთოჲთა რომელთამე ასწავებდა და არწმოჳნებდა რომელთამე ამხილებდა ვიდრემდის მოადგინნა იგი ყოველნი მეცნიერებად ჭეშმარიტებისა და არწმონა ყოველთავე ვითარმედ შეიწყნარონ მონაჲ ქრისტესი მელენტი: და იყო მაშინ ანტიოქიას შინა სიხაროჳლი დიდი და ყოველნი რავდენნი იყვნეს მას შინა იშოჳებდეს მოძღოჳრებითა წმიდისა ბასილისითა და ვითარ დაყვნეს დღენი მცირედნი მას შინა მოიწინეს მათა ძმანი ანტიოქიად იერუსალჱმით და ქალაქის-გან ლოჳდისა მოვლინებოჳლნი მორწმონეთა მიერ მათა წევნად რაჲთა მივიდენ ადგილთა მათთა წმიდათა მოხილვად:\n\n6.","english":"5. And when the holy Basil arrived in the city of Antioch, he and his companions remained there for some days. Through his divine teaching, he instructed some, persuaded others, and rebuked yet others, until he had made all of them disciples of the truth and convinced everyone to accept Melentius, the servant of Christ. And there was great joy in Antioch at that time, and all who were there rejoiced in the teaching of the holy Basil. And after they had spent a few days there, their brothers arrived in Antioch from Jerusalem and from the city of Lod, sent by the faithful there to summon them, so that they might go to see their holy places.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"მოყოჳასნი მისნი","severity":"info","text":"The phrase 'his companions' refers to the group accompanying Basil, including Gregory of Nyssa and Amphilochius, as established in the previous passage.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მელენტი","severity":"info","text":"Melentius (Meletius) was the bishop of Antioch, a key figure in the Arian controversy, whose acceptance by the faithful is a central goal of Basil's mission here.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ანტიოქია","severity":"info","text":"Antioch was a major early Christian center, and the reference to 'holy places' in Jerusalem and Lod (Lydda) reflects the growing practice of pilgrimage in the 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of Basil's activities in Antioch, transitioning to a journey to holy sites, typical of hagiographical travel sequences.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The emphasis on Basil's teaching and persuasion reflects the hagiographical trope of the saint as a unifier, common in the Keimena redaction's portrayal of church leaders.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'their brothers' (მათა ძმანი) is ambiguous; it may refer to fellow monks or clergy sent from Jerusalem and Lod, not necessarily biological siblings.","The phrase 'holy places' (ადგილთა მათთა წმიდათა) is vague, likely referring to pilgrimage sites in Jerusalem and Lod, but not specified further."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"მას ჟამსა ილარიონ იყო მწყემსი იერუსალჱმსა ზედა გარნა ავაზაკი იყო და ეტიოს რომელი იყო ლოჳდსა ზედა მომკოჳდარ იყვნეს ევსებიანეს მწვალებელისაგანნი რომელ იგი იტყოდა არიოზის თქოჳმოჳლსა: ხოლო რაჟამს მოკოჳდეს ესე ორნივე ადიდებდეს ყოველნი მორწმონენი ღმერთსა რომელმან მოკლნა ესე ორნივე საშინელნი დიდნი და განოჳღო კარი წყალობისაჲ ეკლესიათა მისთა: და ვითარცა ესმა ესე ყოველსავე ზედა მორჩილსა ქრისტეს მიერ წმიდასა ბასილის თქუა: გმადლობ შენ ძეო ღმრთისაო და სიტყოჳაო ვითარმედ ამით ოჳწყოდი რამეთუ გნებავს მისლვაჲ ჩემი და თაყოჳანის-ცემაჲ ადგილთა წმიდათა ვინაჲცა იგი დასთხიე პატიოსანი სისხლი შენი ჩუენ-თჳს: ოდეს მესმა ჴმაჲ სიხაროჳლისაჲ სიკოჳდილი ოჳღმრთოთაჲ მათ რომელთა განაპეს ეკლესიაჲ მოყოჳასთავე მათთა თანა პირველთა: რომელი შეჰქმენ და მოიყიდე სისხლითა შენითა: აწ ღმერთო მოგოჳანიჭე სიტყოჳაჲ შენი რაჲთა მას ვიტყოდით:","english":"At that time, Hilarion was a shepherd in Jerusalem, but he was also a brigand, and Aetius, who was in Lycia, had been subdued by the heretics of Eusebius, who proclaimed the word of Arius. And when these two were killed, all the faithful glorified God, who had slain these two terrible and great ones, and opened the door of mercy to His churches. And when the holy Basil, obedient to Christ in all things, heard this, he said: \"I thank you, Son of God and Word, for by this I understand that you desire my journey and the veneration of the holy places where your precious blood was shed for us. When I heard the voice of joy at the death of those enemies of God who had persecuted the church, together with their first leaders, which you accomplished and redeemed with your blood, now, O God, grant me your Word so that we may speak it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ილარიონ","severity":"info","text":"Hilarion is here called a shepherd (მწყემსი) and a brigand (ავაზაკი), likely a polemical inversion of his role as a monastic leader. The term may reflect a lost source hostile to Hilarion.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ევსებიანეს მწვალებელისაგანნი","severity":"info","text":"The 'heretics of Eusebius' refers to followers of Eusebius of Nicomedia, an Arian bishop. This aligns with the anti-Arian polemic common in Georgian hagiography of this period.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ძეო ღმრთისაო და სიტყოჳაო","severity":"info","text":"The phrase 'Son of God and Word' echoes John 1:1, identifying Christ as the Logos. This is a standard anti-Arian formulation, asserting Christ's divinity against Arian subordinationism.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სიკოჳდილი ოჳღმრთოთაჲ","severity":"info","text":"The 'death of those enemies of God' likely refers to the deaths of Hilarion and Aetius, presented as divine punishment. This motif of God slaying heretics is common in Georgian hagiography to legitimize orthodox rule.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"მოყოჳასთავე მათთა თანა პირველთა","severity":"caution","text":"The phrase 'together with their first leaders' is ambiguous: it may refer to the original Arian leaders (e.g., Arius himself) or to earlier persecutors of the church. The Georgian syntax is unclear.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Hilarion as both shepherd and brigand is unclear; possibly a corruption or a lost source. The phrase 'first leaders' (პირველთა) is ambiguous, possibly referring to early Arian bishops or to earlier persecutors of the church."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"7. მაშინ აღდგეს და ევედრნეს მელენტის რაჲთა მივიდენ მათ თანა ადგილთა წმიდათა: და ვითარ წარვიდეს ქალაქით დიდით ანტი[ო]ქიაჲთ პალესტინედ მიიწინეს კესარიად პალესტინისასა: ჰკითხა წმიდამან ბასილი და რაჲ არს სახელი ამის ქალაქისაჲ ჰრქუეს მოგზაოჳრთა რომელნი ვიდოდეს მის თანა: ესე კესარიაჲ არს განთქ[ოჳ]მოჳლი: და ვითარ ესმა ესე მყის გარდაჰჴდა საჴედრისა-გან და განიპყრნა ჴელნი თჳსნი აღმოსავლეთით კერძო და თქუა: წმიდაო პამფილოს მოწამეო ქრისტესო და თანაზიაროვნებათა მისთაო მეოხ იყავ ჩემ-თჳს და შემინდვე რომელ არა შემოვედ და არა ვემთხოჳე და ამბორ-ოჳყავ გოჳამსა შენსა პატიოსანსა რომელმან მიეც იგი ფერადფერადთა სატანჯველთა ქრისტეს აღსარებისა-თჳს და არა ოჳვარ-ყავ: არამედ აღიარე აღსარებითა კეთილითა: ხოლო ევსებიოს და მოყოჳასთა მისთა ოჳვარ-ყვეს იგი: და სამწყსოჲ ქრისტესი მისცეს მგელთა და არა შეიწყალეს: და ვითარცა თქუა ესე კაცმან მან ღმრთისამან წმიდამან ბასილი: მოიქცა და გაჯდა კარაოჳლსა და წარემართა გზასა მას სიხაროჳლით:","english":"7. Then they arose and prayed to Melentis that they might go with them to the holy places. And as they went from the great city of Antioch to Palestine, they arrived at Caesarea of Palestine. The holy Basil asked what the name of this city was, and the travelers who were going with him said: \"This is Caesarea, the renowned one.\" And when he heard this, he immediately crossed over from the place of the chair and spread out his hands toward the east and said: \"O holy Pamphilos, martyr of Christ, and you, his fellow companions, be intercessors for me and forgive me that I did not enter and did not venerate and did not honor your precious temple, which was given to various torments for the confession of Christ and did not deny him, but confessed with a good confession. But Eusebius and his companions denied him, and they gave the flock of Christ to the wolves and did not have mercy.\" And as this man of God, the holy Basil, said this, he turned and sat down on the ship and continued on that way with joy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მელენტის","severity":"info","text":"The name 'Melentis' likely refers to a saint or monastic figure, possibly a variant of 'Melitius' or 'Melentius', but the identity is uncertain in this context.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"კესარიად","severity":"info","text":"Caesarea Maritima in Palestine was a major Roman city and early Christian center, associated with the martyr Pamphilos (d. 309) and the historian Eusebius, who was bishop there.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"პამფილოს","severity":"info","text":"Pamphilos of Caesarea was a Christian martyr and presbyter, known for his library and scholarship; his 'fellow companions' likely refer to other martyrs executed with him under Diocletian.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მგელთა","severity":"info","text":"The phrase 'gave the flock of Christ to the wolves' echoes biblical imagery of shepherds and wolves (e.g., John 10:12, Matthew 7:15), symbolizing betrayal of the faithful to heretics or persecutors.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მოიქცა და გაჯდა","severity":"info","text":"The narrative shifts from Basil's prayerful intercession to a resumption of travel, marking a transition from a devotional pause to forward movement, typical in hagiographic travel accounts.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"საჴედრისა-გან","severity":"caution","text":"The phrase 'from the place of the chair' is ambiguous; it may refer to a specific seat on the ship or a liturgical chair, but the exact referent is unclear in the Old Georgian.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Melentis' is uncertain; it may be a corruption or variant of a known saint's name.","The phrase 'from the place of the chair' (საჴედრისა-გან) is ambiguous, possibly referring to a ship's seat or a liturgical chair.","The exact location of Basil's prayer (on the ship or ashore) is not specified in the text."],"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":10,"ref":"p10","source":"8. და ვითარცა მივიდეს ქალაქად ლოჳდისა: ისტომრნეს ძმათა მორწმონეთა რომელნი იყვნეს ლოჳდს სიხაროჳლით და გარდამოიყვანნა იგინი ეკლესიასა შინა წმიდისა და დიდებოჳლისა კეთილად-მძლისა გიორგი მოწამისასა: რომელი იგი აღაშენა თანაშემწეობითა საქებოჳრისა საჴსენებელად: ფერმელიანოს: რომელი იგი ოჳწინარეს მისა კათალიკოზი იყო ქალაქსა ზედა კესარია კაბადოკისასა: მაშინ ევედრნეს წმიდასა ბასილის და მოყოჳა[ს]თა მისთა რომელნიმე ძმანი რაჲთა დადრგენ მათ თანა დღე რაოდენმე რაჲთა განაშორონ აღშენებაჲ ტაძრისაჲ: ჰრქუა მათ ნეტარმან წმიდამან ბასილი აღასროჳლეთ თქუენ შენებაჲ ტაძრისაჲ: ხოლო ჩუენ წარვიდეთ ნებითა და ღმრთისაჲთა და მოვილოცნეთ წმიდანი ადგილნი და ოჳკმო-ღა-ვიდოდით მოვიდეთ თქუენდა და ესრეთ გამოვიდეს ლოჳდით და მოვიდეს იერუსალჱმდ: და შეიწყნარნა ძმანი რომელნი იყვნეს მას შინა დიდითა სიხაროჳლითა: და თაყოჳანი სცეს და მოილოცნეს წმიდანი ადგილნი: და ჩავიდეს მდინარედ წმიდად იორდანედ და მოილოცეს იგიცა და ოჳკმოვიდეს იერუსალჱმდვე:","english":"8. And when they arrived at the city of Lydda, the believing brethren who were in Lydda rejoiced and brought them into the church of the holy and glorious victorious martyr George, which had been built with the assistance of the blessed and memorable Fermelianos, who had previously been Catholicos of the city of Caesarea in Cappadocia. Then they entreated the holy Basil and his companions, some of the brethren, that they might remain with them for a few days in order to complete the construction of the temple. The blessed holy Basil said to them: \"Complete your construction of the temple; but we shall go forth by the will of God and venerate the holy places, and after we have returned, we shall come to you.\" And thus they departed from Lydda and came to Jerusalem. And the brethren who were there received them with great joy, and they made obeisance and venerated the holy places. And they went down to the holy river Jordan and venerated that as well, and then returned to Jerusalem.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Fermelianos","severity":"info","text":"Fermelianos (Firmilian) was a fourth-century bishop of Caesarea in Cappadocia, known as a supporter of Basil of Caesarea. The text anachronistically calls him 'Catholicos', a later Georgian ecclesiastical title.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"კეთილად-მძლისა","severity":"info","text":"The epithet 'k'et'ilad-mdzlisa' (victorious) is a standard Georgian rendering of the Greek 'tropaiophoros' for martyr saints, here applied to George.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Lydda to Jerusalem to Jordan","severity":"info","text":"This passage follows a clear pilgrimage itinerary: Lydda (church of St George), Jerusalem (holy places), and the river Jordan, then return to Jerusalem. This structure mirrors standard fourth-century pilgrimage routes.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"church of St George at Lydda","severity":"info","text":"The church of St George at Lydda (Lod) was a major pilgrimage site in late antiquity. Its mention here reflects the cult of St George's popularity in Georgian hagiography.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Fermelianos ... Catholicos","severity":"caution","text":"The text calls Fermelianos 'Catholicos of Caesarea in Cappadocia', but historically Firmilian was bishop, not Catholicos. This may reflect later Georgian ecclesiastical terminology or scribal error.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Fermelianos' as Catholicos is historically problematic; the text may conflate him with a later figure or use anachronistic titles.","The phrase 'some of the brethren' (რომელნიმე ძმანი) is ambiguous: it may refer to Basil's companions or to local monks."],"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":11,"ref":"p11","source":"9. და მას ჟამსა დაადგინეს იერუსაჱმსა ზედა და აკოჳრთხეს ეპისკოპოსად კაცი ვინმე ხოცესი სახელით კოჳრილჱ და ფრიად მოშოჳრნე იყო სარწმონოებისა-თჳს და საქმეთა-თჳს ეკლესიისათა: მაშინ მშოჳდობაჲ დაოჳტევეს კოჳრილეს და სხოჳათაცა ძმათა და ოჳკმოვიდეს ლოჳდად: ვითარცა აღასროჳლეს შენებაჲ ტაძრისაჲ განახლა და იკოჳრთხა მათ მიერ: მაშინღა განამტკისნეს ძმანი და მშოჳდობაჲ დაოჳტევეს მათცა: და იქცეს ქალაქადვე ანტიოქიად და მივიდეს ძმათა თანა სიხაროჳლით და მხიაროჳლებით: და შემდგომად დღეთა მცირედთა მშოჳდობაჲ დაოჳტევეს მელეტის აღმსარებელსა ქრისტჱსსა და სხოჳათა ძმათა და წარვიდეს კესარია კაბადოკადვე: ბასილი და გრიგოლი ძმაჲ მისი და ამფილოში ნიკონელი ეპისკოპოსი:\n\n10.","english":"9. And at that time they established in Jerusalem and consecrated as bishop a certain man of Khosia by name Kurile, and he was very zealous for the faith and for the affairs of the Church. Then they gave peace to Kurile and to the other brethren, and they came to Lydda. As soon as they completed the building of the temple, he renewed it and was consecrated by them. Then they strengthened the brethren and gave peace to them also. And they went to the city of Antioch and came to the brethren with joy and gladness. And after a few days they gave peace to Meletius, confessor of Christ, and to the other brethren, and they went to Caesarea of Cappadocia: Basil and his brother Gregory and Amphilochius, bishop of Iconium.\n\n10.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ხოცესი","severity":"info","text":"The Georgian term 'ხოცესი' (Khosia) likely refers to a place or region; the English draft renders it as 'of Khosia', but its precise location is uncertain.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"კოჳრիլჱ","severity":"info","text":"The name 'Kurile' (Georgian: კოჳრილჱ) is a variant of 'Cyril' or 'Kyrios'; the text identifies him as a bishop consecrated in Jerusalem, but his historical identity is unclear.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მელეტის","severity":"info","text":"Meletius (Georgian: მელეტის) is likely Meletius of Antioch, a 4th-century bishop and confessor, known for his role in the Arian controversy; his mention here aligns with the hagiographical context of Basil and Gregory.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Basil and his companions' travels, with a series of movements (Jerusalem, Lydda, Antioch, Caesarea) and reconciliations, typical of hagiographical itineraries.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"აღასროჳლეს","severity":"caution","text":"The Georgian verb 'აღასროჳლეს' (completed the building) is ambiguous; the English draft interprets it as 'they completed the building of the temple', but the subject and object are unclear, possibly referring to Kurile or the group.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kurile' (Khosia) is uncertain; the text does not clarify his historical background.","The phrase 'he renewed it and was consecrated by them' (English draft) is ambiguous in the Georgian, which may imply Kurile renewed the temple and was then consecrated, or that the group renewed it.","The sequence of events (peace given, travel, building) is loosely connected, typical of hagiographical narrative but lacking precise chronology."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ხოლო ესე ბასილი საძირკოჳველი სათნოებათაჲ მრავლითა ოფლითა და შრომითა მარხვითა და ლოცვითა და კოჳალად მოძღოჳრებითა თჳსითა საღმრთოჲთა და წესითა შოჳენიერითა იხილა მშოჳდობაჲ ეკლესიათაჲ ყოველთაჲ ღმრთისა მიმართ და მშოჳდობით დაწვა და დაიძინა და მიიცვალა ამის საწოთროჲსა-გან დღეთა დორეთეოს მეფისა კეთილად-მორწმონისა და ქრისტეს-მოყოჳარისათა: და რაჟამს განისოჳენა მშოჳდობით წმიდამან ბასილი წმიდასა გრიგოლის ანძიანძელსა ეოჳწყა ქალაქსა შინა სამეოჳფოსა: რაჲთა აღაშენებდა იგი ეკლესიასა წმიდისა გიორგი მოწამისა დიდისასა: შეწევნითა და თანადგომითა ფერმელიანოსისითა წმიდისა და ქრისტეს-მოყოჳარისაჲთა კესარიელ კათალიკოზისაჲთა კაბადოკელისა: მან მოიხოჳნა ძოჳალნი მოწამისა წმიდისა გიორგისნი და სხოჳათანიცა ქალაქად გიორგისა რომელ არს ლოჳდი კაცისა მორწმონისა ჴელითა სახელით ევსებიოს კესარია კაბადოკელისა:","english":"But this Basil, the founder, through many virtues, with much sweat and labor, with fasting and prayer, and with his own divine and orderly teaching, beheld the peace of all the churches toward God, and in peace he lay down and fell asleep and departed from this world in the days of the pious and Christ-loving king Theodosius. And when the holy Basil had made peace with the holy Gregory, the uncle, he set out for the city of Samosata, so that he might build the church of the holy great martyr George, with the help and assistance of the holy and Christ-loving Phermelianos, the Catholicos of Caesarea in Cappadocia. He sought the relics of the holy martyr George and others also, in the city of George, which is Lydda, by the hand of a faithful man named Eusebius of Caesarea in Cappadocia.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"საძირკოჳველი","severity":"info","text":"The Georgian term 'საძირკოჳველი' (sazirk'oveli) means 'founder' or 'one who lays a foundation', here applied to Basil as the founder of a monastic or ecclesiastical establishment.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"მშოჳდობაჲ","severity":"info","text":"The word 'მშოჳდობაჲ' (mshobday) means 'peace' or 'reconciliation'. In this passage it appears twice: first as the peace Basil beheld among churches, then as the peace he made with Gregory before departing.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"დორეთეოს","severity":"info","text":"The king named 'Dorotheos' (δοροθέος) is likely a scribal error or variant for Theodosius I (r. 379–395), the Roman emperor who supported Nicene orthodoxy. The Georgian text reads 'დორეთეოს' (doreteos), which may reflect a misreading or local adaptation.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ფერმელიანოს","severity":"info","text":"Phermelianos (or Firmilianos) is a historical figure: Firmilian, bishop of Caesarea in Cappadocia (c. 230–268), known for his role in the Paschal controversy. The text anachronistically places him in the late 4th century alongside Basil and Gregory.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"რაჟამს","severity":"info","text":"The conjunction 'რაჟამს' (razhams) introduces a temporal clause: 'when the holy Basil had made peace... he set out'. This marks a narrative transition from Basil's death to his posthumous activity in building a church.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ეოუჳყა","severity":"caution","text":"The verb 'ეოუჳყა' (eovuk'a) is unclear; it may be a scribal error for 'ეოუჳყა' (eovuk'a) meaning 'he set out' or 'he went'. The context suggests departure for Samosata, but the exact form is uncertain.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Dorotheos' as Theodosius I is uncertain; the text may preserve a local variant or scribal error.","The verb 'ეოუჳყა' is ambiguous; it may mean 'he set out' or 'he went', but the reading is not secure.","The chronology conflates figures from different centuries (Firmilian, 3rd c., with Basil and Gregory, 4th c.), suggesting legendary or composite hagiography."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"11. ესე არიან სახე[ლე]ბი მოწამეთა რომელთანი მოიხოჳნეს ძოჳალნი ლოჳდად: წმიდისა გიორგისი: ევქსანტისი: პატრიკილა: მელეთიოს: თეოფილოს: ელესიოს: იოვანე: საბა: ეჲრაკოს: კოჳრიონ: კრინეოს: ფელტეტოს: და იყო ცვალებაჲ მოღებაჲ წმიდათა ამათ ძოჳალთაჲ ლოჳდად კოსტანტინე დიდისა მეფისა ზე ღმრთის-მოყოჳარისა: და აკოჳრთხა ეკლესიაჲ ესე და განაახლა წმიდამან ბასილი მწყემსმან კეთილმან და მოძღოჳარმან წმიდამან სარწმონოებისა მართლმადიდებლობისმან: და წმიდამან ამფილოში რომელ იგი ჭეშმარიტად მჴედარი არს ქრისტესი და თჳსი პატრიაქისა ანტიოქელისა დიდისაჲ: ხოლო დღესასწაული ეკლესიისა ლოჳდისაჲ გიორგი წმიდისაჲ: და განახლებაჲ და ძოჳალთა დასხმაჲ წმიდათაჲ მას შინა და კოჳრთხევისაჲ ყოველსა წელიწადსა შინა თოჳესა ნოენბერსა სამსა აღესროჳლების: სადიდებელად მეოჳფისა ჩუენისა და ღმრთისა იესოჳ ქრისტესა მამისა თანა სოჳლით წმიდით-ოჳრთ აწ და მარადის და ოჳკოჳნითი ოჳკუნისამდე ამენ:","english":"11. These are the names of the martyrs whose relics were brought to Luda: Saint George, Euxantis, Patricilla, Meletios, Theophilos, Elesios, John, Sabas, Hierakos, Kyriōn, Krineos, Pheltetos. And there was a translation of the relics of these holy ones to Luda under Constantine the Great, the God-loving emperor. And this church was consecrated and renewed by the holy Basil, the good shepherd and holy teacher of the orthodox faith, and by the holy Amphilochius, who is truly a warrior of Christ and of his own great patriarch of Antioch. Now the feast of the church of Luda is that of Saint George, and the renewal and the enshrinement of the holy relics therein and the consecration are celebrated every year on the third of November, for the glorification of our Lord and God Jesus Christ, together with the Father and the Holy Spirit, now and forever and unto the endless ages. Amen.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Luda","severity":"info","text":"Luda (Λύδδα) is the ancient city of Lydda, modern Lod in Israel, a significant early Christian center. The translation of relics to Luda under Constantine the Great reflects the imperial patronage of relic cults in the 4th century.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მოწამეთა","severity":"info","text":"The Georgian term 'moc'ameta' (მოწამეთა) means 'martyrs', from the root 'c'ameba' (to suffer). The list includes both well-known figures like George and lesser-known ones like Euxantis, Patricilla, and Pheltetos, whose identities are obscure.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage concludes the narrative by listing the martyrs whose relics were brought to Luda, recounting the church's consecration by Basil and Amphilochius, and establishing the annual feast on November 3. It serves as a liturgical and historical summary.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Constantine the Great","severity":"info","text":"The translation of relics is dated to the reign of Constantine the Great (306–337), but the church's renewal by Basil and Amphilochius likely occurred later, in the late 4th century, as Basil of Caesarea (c. 330–379) and Amphilochius of Iconium (c. 340–395) were active then.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"feast of November 3","severity":"info","text":"The feast of the church of Luda on November 3 is not widely attested in other calendars; this passage may reflect a local liturgical tradition preserved only in this Georgian hagiographic collection.","cites":[{"key":"ed:keime","label":"source edition: Hagiographical Texts (Keimena redaction, vol. I)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/keimena/keimena1/keime.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of several martyrs (Euxantis, Patricilla, Pheltetos) is uncertain; they may be local or legendary figures. The phrase 'great patriarch of Antioch' could refer to a specific patriarch, but the text does not name him. The relationship between the translation under Constantine and the later consecration by Basil and Amphilochius is chronologically ambiguous."],"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."}]}]}