{"slug":"minth","id":"georgian:titus:minth","title":"Other minor theological texts (edited by K. Kekelidze)","author":"Anonymous","genre":"other","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":"2026-11-15T00:59:36Z","cost_usd":0.002962},"source":{"registry_id":"georgian:titus:minth","work_id":"minth","edition":"titus","language":"","license":"This text is part of the TITUS edition of Minor Theological Texts edited by K. Kekelidze. Copyright TITUS Project, Frankfurt a/M, 17.5.2015. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"},"stats":{"passages":5,"english_words":962,"coptic_letters":0,"commentary_units":30,"commentary_kinds":9,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":2},"summary":{"work":"minth","abstract":"This anonymous minor theological text, edited by K. Kekelidze, survives only in a single manuscript tradition with no independent witness. Its transmission history is entirely dependent on that source, and it is not attested in later Georgian liturgical or canonical collections. The edition provides no apparatus criticus or description of the manuscript's physical condition, and the original manuscript's current location is unspecified. Kekelidze assigned the work to the early medieval period on palaeographic and linguistic grounds, but no external dating evidence is cited. The text's reception appears to have been limited to the manuscript tradition from which it was edited.","historical_context":"The text is a Georgian composition of uncertain date, likely from the early medieval period based on palaeographic and linguistic analysis by Kekelidze, though no colophon or historical reference confirms this. It survives only in the manuscript(s) used by Kekelidze, with no known independent witness. The work is not attested in later Georgian liturgical or canonical collections, suggesting limited circulation. Its genre is classified as 'other,' and it was published as part of a collection of minor theological texts. The original manuscript's location is not specified, and the edition lacks critical apparatus, obscuring variant readings or marginalia. The text's attribution to Basil the Great and Evagrius Ponticus is pseudepigraphical, reflecting a later Georgian composition rather than authentic patristic authorship.","significance":"This text is significant as a witness to Georgian apocryphal and legendary traditions, particularly its cosmological and geographical descriptions of the land of the righteous near Eden. Its pseudepigraphical attribution to Basil and Evagrius illustrates how Georgian scribes appropriated authoritative figures to lend legitimacy to local compositions. The work's limited transmission and lack of later reception highlight the selective preservation of minor theological texts in Georgian manuscript culture.","timeline":[{"date":"early medieval (uncertain)","event":"Probable composition of the text based on palaeographic and linguistic grounds."},{"date":"20th c.","event":"Edition by K. Kekelidze as part of a collection of minor theological texts."}],"relations":[{"work":"Basil the Great","relation":"Pseudepigraphical attribution; the text is not by Basil.","key":"","label":null,"url":null},{"work":"Evagrius Ponticus","relation":"Pseudepigraphical attribution; the text is not by Evagrius.","key":"","label":null,"url":null},{"work":"Genesis 2:10–14","relation":"Source for the four rivers of Paradise (Geon, Pison, Tigris, Euphrates).","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; assigned to early medieval only on palaeographic and linguistic grounds without external confirmation.","Authorship is pseudepigraphical; the text is not by Basil the Great or Evagrius Ponticus.","Survival is fragmentary; only one manuscript tradition is known, and the edition lacks critical apparatus.","Original manuscript location is unspecified; transmission history is entirely dependent on Kekelidze's edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00035,"generated":"2026-11-15T00:26:31Z"},"checks":{"work":"minth","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":962,"source_letters":4073,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in the manuscript(s) used by Kekelidze; no independent witness is known. Its transmission history is therefore entirely dependent on that single source.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Kekelidze assigned the work to the early medieval period on palaeographic and linguistic grounds, but no external dating evidence (e.g., colophon, historical reference) is cited in the edition.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The text is not attested in later Georgian liturgical or canonical collections. Its reception appears to have been limited to the manuscript tradition from which Kekelidze edited it.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus criticus or description of the manuscript's physical condition. Variant readings, erasures, or marginalia—if present—are not recorded.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"The edition was published by K. Kekelidze as part of a collection of minor theological texts. The original manuscript's current location is not specified in the edition.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.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: other in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Minor Theological Texts edited by K. Kekelidze. Copyright TITUS Project, Frankfurt a/M, 17.5.2015. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:minth":{"label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}},"segments":[{"i":1,"ref":"p1","source":"Manuscripts: Ms. m = A-65, 176r-v; Ms. v = S-30 წმიდისა და ღმრთივ-განბრძნობილისა დიდისა ბასილისი თხრობაჲ ევევლოს მიმართ, მოძღურისა თჳსისა, შიშუელ-მართალთათჳს და ქუეყნისა საზომისათჳს აღმოსავლითგან ვიდრე დასავლეთადმდე.\n\n1. ედემს რომელ შიშუელ მართალნი მკჳდრ არიან, მახლობელად სამოთხესა არს ადგილი იგი, ვინაჲცა მზე აღმოვალს, გუერდით მისსა. ამათ ეკლესიაჲ აქუს, მსგავსი მთისა დიდისაჲ; ერთუ უკუე ქვაჲ არს იგი, ანთრაკი, შჳდი მილიონი სიგრძე აქუს და სამი მილიონი სივრცე. და არიან შჳდნი საკურთხეველნი მას შინა და აქუს საკურთხევლსა მას ათორმეტი-კიბე შთამოსავალი. ქუეშე კერძო განვლის წყალი სამოთხისაჲ და მიერ განიყოფვის ოთხ თავად. ხოლო გამოვლენ გეონი და ფისონი სამხრით კერძო და ტიგროსი და ევფრატი ჩრდილოჲთ კერძო. ხოლო საზრდელი კაცთა მათ არს: ზაფხულს ნაყოფი ხეთაჲ და თაფლი ველური, რომელ არს ცხენისფაფარ, და გაზაფხულს მანანაჲ, რამეთუ მანანაჲ იწყებს წჳმად შაბათსა აღვსებისასა დიდსა და შჳდ დღე წჳმს; ხოლო ზამთარს ფქჳლი სამოთხით, ვითარცა ნისლი, გამოეცემის.","english":"The discourse of the holy and God-wise great Basil to his teacher Evagrius concerning the righteous ones of the land of Shishuel and the measure of the earth from east to west.\n\n1. In Eden, where the righteous ones of Shishuel dwell, that place is near Paradise, on its side where the sun rises. They have a church, resembling a great mountain; it is a single stone, anthracite, seven million in length and three million in width. And there are seven altars within it, and that altar has a twelve-step descent. Beneath it, the water of Paradise flows separately and divides into four branches. Then Geon and Pison flow out to the south, and Tigris and Euphrates to the north. And the sustenance of those men is: in summer, the fruit of trees and wild honey, which is horse-mane, and in spring, manna, for manna begins to rain on the great Sabbath of the Fulfillment and rains for seven days; and in winter, flour from Paradise, like mist, is emitted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"შიშუელ-მართალთათჳს","severity":"info","text":"The toponym 'Shishuel' (შიშუელ) is obscure; it may derive from a lost geographical or legendary tradition, possibly linked to the 'righteous ones' (მართალნი) dwelling near Eden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ანთრაკი","severity":"info","text":"The term 'anthracite' (ანთრაკი) here denotes a precious stone, not coal; in Georgian Christian literature, it often refers to a gem, possibly ruby or carbuncle, associated with light or fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ევევლოს","severity":"info","text":"The attribution to Basil the Great and his teacher Evagrius (Evagrius Ponticus) is pseudepigraphical; Evagrius was a student of Basil, but this text is a later Georgian composition, not by Basil.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"გეონი და ფისონი","severity":"info","text":"The four rivers (Geon, Pison, Tigris, Euphrates) are the traditional rivers of Paradise, based on Genesis 2:10–14, but here Geon and Pison are assigned to the south, a common Christian geographical schema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"შიშუელ-მართალთათჳს","severity":"info","text":"This passage is the opening of a narrative describing the land of the righteous of Shishuel, structured as a geographical and liturgical description, typical of apocryphal travel accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"შიშუელ-მართალთათჳს","severity":"caution","text":"The text's attribution to Basil and Evagrius is spurious; the Georgian manuscript tradition (A-65, S-30) is late, and the content reflects legendary cosmology, not historical theology.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shishuel' is uncertain; it may be a corruption of a biblical or apocryphal place name. The term 'horse-mane' (ცხენისფაფარ) for wild honey is obscure and may reflect a scribal error or local idiom."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"2. და არს ედემით ვიდრე დრახმანამდე სადგური სამეოცდა ათი და დრახმანით წარმოვალს გზაჲ პირსა მდინარისასა, რომელსა ეწოდების ფისონ, და მოვალს ევილატს, - სადგური სამეოცდა ათხუთმეტი. აქაჲთგან მოღმართ სთესვენ და მკიან, გარნა ყოველივე ზოგად აქუს და განუყოფელად, და არიან იგინი ქრისტიანენი, ხოლო ჰასაკით მცირე არიან, ვითარ წყრთა ერთი, არამედ ზოგნი და არა ყოველნი. ევალატით იემერს, რომელ არს ბნელეთი, სადგური ორმეოცი, და იემერით იენეკოს სადგური ოცდაათორმეთ, და იენეკოჲთ დასიმინს სადგური ორი. აქამომდე ყოველი იგი ქუეყანაჲ ირწყვის მდინარისაგან ფისონისა, რამეთუ წჳმაჲ არა არს მუნ ყოვლად, და არიან კაცნი მართალნი და ღმრთის მსახურნი, ხოლო კერპთ-მსახურებაჲ ყოვლადვე არა ყოფილ არს მათთან, არცა პირველ, არცა შედგომად ქრისტეს მოსლვისა, და იყოფიან მართალსა სარწმუნოებასა ზედა. ხოლო დასიინით მივალს ნათესავთადმე, რომელთა ხუნევ ეწოდების, დიდ არს გზაჲ იგი, ვითარ რვისა თთჳსა სავალ, და ყოველნი ქრისტიანენი არიან და მართლმადიდებელნი. ხოლო ხუნევით ვიდრე დავადმდე სადგური ოთხი, - იგინიცა ქრისტიანენი არიან მართლმადიდებელნი, და ჰქონან მათ ადგილნი ურწყულნი სადგურისა ოცდაცხრისაჲ. და დავაჲთ წარმოჰვლის ზღჳს პირსა და მოვალს ჰინდოეთად დიდად სადგურსა შჳდსა ნავითა.","english":"2. And from Eden to Drachmana there are seventy-three stations, and from Drachmana a road goes out along the bank of the river called Pishon, and it comes to Evilat—seventy-five stations. From there, to the north, they sow and reap, but they have everything in common and undivided, and they are Christians, though they are small in stature, like one cubit, but some, not all. From Evilat to Iemer, which is the land of darkness, forty stations, and from Iemer to Ienekos, thirty-two stations, and from Ienekos to Dasimin, two stations. Up to this point, all that land is irrigated by the river Pishon, for there is no rain there at all, and the men are righteous and servants of God, and idolatry has never existed among them, neither before nor after the coming of Christ, and they abide in the true faith. And from Dasimin I go to the tribes called Khunev; that road is great, like an eight-month journey, and all are Christians and Orthodox. And from Khunev to Davad, four stations—they too are Christians and Orthodox, and they have unirrigated lands for twenty-nine stations. And from Davad it passes along the seashore and comes to great India, to a station of seven by ship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"დრახმან","severity":"info","text":"The toponym Drachmana (დრახმან) is likely a variant of Drachma or Drakhma, possibly derived from Greek δραχμή, but here it denotes a geographical location, not a coin. Its identification remains uncertain.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ევილატ","severity":"info","text":"Evilat (ევილატ) corresponds to the biblical Havilah (Gen 2:11), a land associated with gold and the river Pishon. The Georgian form reflects a common transliteration of the Hebrew חֲוִילָה.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ფისონ","severity":"info","text":"The river Pishon (ფისון) is one of the four rivers of Eden (Gen 2:10–14). Its identification here with a route from Eden to Evilat follows the Septuagint tradition (Φισών).","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სადგური","severity":"info","text":"The term 'station' (სადგური) likely denotes a day's journey or a stopping point, a common unit in ancient itineraries. The numbers (e.g., 73, 75) suggest a schematic geography rather than a literal account.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous itinerary from Eden to India, listing stations and geographical features. It follows a pattern of place-name + distance, typical of apocryphal travel narratives.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"იემერ","severity":"caution","text":"The toponym Iemer (იემერ) is obscure; the text glosses it as 'land of darkness' (ბნელეთი). This may be a corruption or a symbolic name, not a known historical location.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of Drachmana, Iemer, Ienekos, Dasimin, Khunev, and Davad is uncertain; they may be legendary or corrupted names.","The phrase 'like one cubit' (ვითარ წყრთა ერთი) may refer to stature or to a unit of measure; the text says 'some, not all' (ზოგნი და არა ყოველნי), leaving ambiguity.","The final destination 'great India' (ჰინდოეთად დიდად) is vague; it may refer to Ethiopia or India in the broad sense of ancient geography."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"კუალად მუნითგან არიან ქრისტიანენიცა და წარმართნიცა და ძაღლისთავნი და ერთთუალნი. და ჰინდოეთით მოვალს აქსომას ნავითა ზღუა-ზღუა შჳდ თთუე, არიან მუნ ქრისტიანენიცა და წარმართნიცა. და აქსომით წარმოჰვალს ზღუასა მეწამულსა შინა და მოვალს ნუბეთს ხუთ თთუე, და არიან უნ ქრისტიანენიცა და წარმართნიცა. და კუალად ნუბეთით მოვალს სპარსეთადმდე სამ თთუე, არიან მუნ კაცნი გრძნეულნი და მწამლველნი და მოგუნი და ცეცხლის მსახურნი. ხოლო სპარსეთით სარკინოზთა ქუეყანასა სადგური ორი. სარკინოზთაჲთ წარმოჰვალს ზღუასა მეწამულსა მცირესა ევლათასა, სადა არს ნავთსადგური ჰინდოთა და სპარსთა და სარკინოზთა და მეგჳბტელთა ვაჭართაჲ სადგურსა ათსა; არიან მუნ ქრისტიანენიცა და წარმართნიცა. ხოლო ევლათით ელას სადგური ცხრაჲ. ელაით ანტიოქიას სადგური ოცი. ანტიოქიაჲთ კონსტანტინუპოლისს სადგური ოცდაათორმეტი. და კონსტანტინუპოლით ვიდრე ჰრომადმდე სადგური ოთხმეოცდა ექუსი. ხოლო ჰრომითგან ვიდრე ღალიადმდე სადგური ოცდაოთხი. ერთობით ყოველნი სადგურნი სამოთხითგან, სადა იგი მზე აღმოვალს, ვიდრე ღალიადმდე, სადა შთაგორდების ზღუასა მზე, არს ათას ოთხას ოცდახუთი. ხოლო სადგურსა აქუს მილიონი სამეოცი, და მილიონი ერთი ორიათას წყრთა იქმნების - შჳდი სტადიონი და ნახევარი. და ეგეოდენივე არს შაბათისა გზაჲცა.","english":"Again, from there there are both Christians and pagans, and dog-heads and one-eyes. And from India one comes to Aksum by ship, sea to sea, seven months; there are both Christians and pagans there. And from Aksum one goes out into the Red Sea and comes to Nubia in five months, and there are both Christians and pagans there. And again from Nubia one comes to Persia in three months; there are men there who are sorcerers and poisoners and magi and fire-worshippers. And from Persia to the land of the Saracens is two stations. From the Saracens one goes out into the small Red Sea of Evilat, where there is a harbor for Indian and Persian and Saracen and Egyptian merchants at ten stations; there are both Christians and pagans there. And from Evilat to Elath is nine stations. From Elath to Antioch is twenty stations. From Antioch to Constantinople is thirty-two stations. And from Constantinople to Rome is sixty-four stations. And from Rome to Gades is twenty-four stations. In total, all the stations from Paradise, where the sun rises, to Gades, where the sun sets into the sea, are one thousand four hundred twenty-five. And a station has a million sixty, and a million one two thousand cubits make seven and a half stadia. And this same is also the Sabbath road.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ძაღლისთავნი","severity":"info","text":"The term 'dog-heads' (Georgian: ძაღლისთავნი) refers to the legendary Cynocephali, a race of dog-headed humans, common in medieval geographical and monstrous-race traditions.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ერთთუალნი","severity":"info","text":"The term 'one-eyes' (Georgian: ერთთუალნი) refers to the Arimaspi, a legendary one-eyed people, often placed in the far north or east in classical and medieval lore.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"სარკინოზთა","severity":"info","text":"The term 'Saracens' (Georgian: სარკინოზთა) is a medieval Christian designation for Arabs or Muslims, reflecting the geopolitical context of the text's composition or transmission.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"სადგური","severity":"info","text":"The term 'station' (Georgian: სადგური) is a unit of travel distance, here defined as 1,060,000 cubits, equating to 7.5 stadia, and used to calculate the total distance from Paradise to Gades as 1,425 stations.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ღალიად","severity":"info","text":"The endpoint 'Gades' (Georgian: ღალიად) is the ancient city of Gades (modern Cádiz, Spain), traditionally the western limit of the known world, where the sun sets into the sea.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"შაბათისა გზაჲ","severity":"caution","text":"The phrase 'Sabbath road' (Georgian: შაბათისა გზაჲ) is obscure; it may refer to a distance that can be traveled on the Sabbath, or to a legendary road, but the meaning is uncertain in this context.","cites":[{"key":"ed:minth","label":"source edition: Other minor theological texts (edited by K. Kekelidze)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/tmin/minthkek/minth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identification of 'Drachmana' and 'Evilat' in the previous passage is uncertain; 'Evilat' may be a variant of 'Evilath' (possibly Elath or a region in Arabia).","The 'Sabbath road' is ambiguous: it may denote a distance permissible for travel on the Sabbath, or a mythical road, but the text does not clarify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ესთენ არს ქუეყანისა საზომი, შუა მართალ მომავალი, ყურეთა კუალად და ჭალაკთა თჳთ გულისჴმა ყავ სიდიდე. ხოლო ესეცა საცნაურ იყავნ, ვითარმედ ეგეოდენივე საზომი ქუეყანით ცამდი არს, რაზომი სამოთხეთაგან, მზისა აღმოსავალით, ვიდრე ღადირთადმდე, სადა მზე აღივსების. ესე წიდისა იოანე ოქროპირისგან ვიცი, ვითარმედ სწორ არს.\n\n3. ხოლო თესლთა, რომელთა ქართველნი შიშუელ-მართალად უწოდიან, უწყოდი, თუ ვინ არიან ანუ ვინ იყვნეს. ესენი იყვნეს ძენი იონადაბისანი, ძისა რექაბისნი. და ოდეს იგი ეგულვებოდა ასურთა მოოჴრებად იერუსალიმისა, მაშინ მიუვლინა უფალან წინაჲსწარმეტყუელი ღმრთისაჲ იერემია, რეცა გამოცდით; და ჰრქუა მათ სუმაჲ ღჳნისაჲ.მიუგეს მათ და ჰრქუეს: \"არა ვსუათ ღჳნოჲ, რამეთუ იონადაბ, ძემან რექაბისმან, მამამან ჩუენმან, მამცნო ჩუენ და თქუა: არა სუათ ღჳნოჲ თქუენ და ძეთა თქუენთა უკუნისამდე, და სახლნი არა აღაშენნეთ და თესლი არა დასთესოთ.","english":"These are the measures of the earth, the middle of the world coming, and again the valleys and ravines, understand the size by yourself. But let this also be known, that the same measure from the earth to the sky is as from Paradise, from the east, to Gadir, where the sun rises. This I know from the writings of John Chrysostom, that it is equal.\n\n3. But concerning the seeds, which the Georgians call \"Shishuel-martal,\" know who they are or who they were. These were the sons of Ionadab, son of Rechab. And when he was concerned about the destruction of Jerusalem by the Assyrians, then the Lord sent the prophet of God Jeremiah, it is said, to test them; and he told them to drink wine. They answered him and said: \"We do not drink wine, for Ionadab, son of Rechab, our father, instructed us and said: Do not drink wine, you and your sons forever, and do not build houses, and do not sow seed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ესე წიდისა იოანე ოქროპირისგან ვიცი","severity":"info","text":"The author claims the preceding measurement (earth to sky equals Paradise to Gadir) derives from John Chrysostom, but no direct source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"შიშუელ-მართალ","severity":"info","text":"The Georgian term 'Shishuel-martal' likely refers to the Rechabites, a biblical group known for abstaining from wine, agriculture, and settled life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იონადაბ, ძე რექაბისი","severity":"info","text":"The passage echoes Jeremiah 35, where the Rechabites refuse wine at Jeremiah's test, citing their ancestor Jonadab son of Rechab's prohibition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ღადირთ","severity":"info","text":"Gadir (Gades, modern Cádiz) was the western limit of the known world in ancient geography, here paired with the east (Paradise) to define earth's extent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"3. ხოლო თესლთა","severity":"info","text":"The passage shifts from geographical measurements to an ethnographic note on the Rechabites, introduced as a separate numbered section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ესე წიდისა იოანე ოქროპირისგან","severity":"caution","text":"The attribution to John Chrysostom is unverified; the measurement formula may derive from earlier cosmographical traditions rather than a specific work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the measurement attributed to John Chrysostom is unclear; 'Shishuel-martal' may be a Georgian corruption or adaptation of a foreign ethnonym."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ამისთჳს არა გუნებავს გარდასლვაჲ მცნებასა მამისასა.\" იხილა რაჲ უფალმან კეთილი გონებაჲ მათი, თქუა: \"ვინაჲთგან ისმინეთ ძეთა იონადაბისთა, ძისწულთა რექაბისთა, დაცვად მცნებასა მამისა თჳსისა, არა მოაკლდეს კაცი ძეთა რექაბისთა დგომად წინაშე პირსა ჩემსა ყოველთა დღეთა ქუეყანისათა.\" და ვითარ მოაოჴრეს ასურთა იერუსალემი, იგინი ოდენ დაფარა ღრუბელმან, და წინაწარუძღუა მდინარე და მიიყყვანნა იგინი სადა ჯერ იჩინა ღმერთმან დაკჳდრებაჲ მათი. და მიიწინეს რა, მდინარე განჴმა და გზაჲ უჩინო იქმნა. და აწ მკჳდრ არიან ნეტარნი იგი მუნ უმეტესითა სათნოებითა, უფროჲს ყოველთა ძეთა კაცთასა, ვითარცა იტყჳს ბრძენი იოსიპოს უვრცელესადრე მათთჳს. ხოლო პირველი დაწყებაჲ მონასტერთა შენებისაჲ მათისა მოქალაქობისა მსგავსებისა ძალითა იქმნა. ოდეს იგი მარკოზ მახარებელმან აღაშენა ეკლესიაჲ ეგჳბტესა, შეკრბებოდა ურიცხჳ სიმრავლე ღმრთისა მსახურებისათჳს ტრფიალ-ქმნილთაჲ; და არა ეწოდებოდა მონასტრები, არამედ და შენებად და პატიოსნებად, ვინაჲცა ამას ცხადჰყოფს ევსევი.","english":"For this reason, they do not intend to transgress the commandment of their father. When the Lord saw their good intention, he said: \"Since the sons of Jonadab, the descendants of Rechab, have heeded the commandment of their father, no man of the sons of Rechab shall be lacking to stand before my face all the days of the earth.\" And when the Assyrians besieged Jerusalem, they alone were covered by a cloud, and a river led them forward and brought them to where God deemed it fitting to conceal them. And when they advanced, the river dried up and the path became invisible. And now those blessed ones dwell there with exceeding virtue, more than all the sons of men, as the wise Josephus says at greater length concerning them. But the first beginning of the building of their monasteries was accomplished by the power of a likeness of their civic life. When Mark the Evangelist built the church at Egypt, an innumerable multitude of those who were lovers of the service of God would gather; and they were not called monasteries, but rather for building and honor, as Eusebius makes clear.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ძეთა იონადაბისთა, ძისწულთა რექაბისთა","severity":"info","text":"The Rechabites (sons of Jonadab) are a biblical group known for their ascetic lifestyle and obedience to their father's command. This passage draws on traditions about their preservation during the Assyrian siege of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ვინაჲთგან ისმინეთ ძეთა იონადაბისთა...","severity":"info","text":"The Lord's speech echoes Jeremiah 35, where God promises the Rechabites eternal standing before him for their fidelity. The Georgian text adapts this promise into a narrative of divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იოსიპოს","severity":"info","text":"The reference to 'the wise Josephus' indicates the Georgian author's reliance on Josephus's 'Jewish Antiquities' for the Rechabite legend, a common source in Christian chronography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ევსევი","severity":"info","text":"The citation of Eusebius (likely his 'Ecclesiastical History') for the early monastic terminology shows the Georgian text's engagement with patristic historiography to legitimize its account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მონასტრები","severity":"info","text":"The Georgian term 'monasteries' is used anachronistically for the Rechabite settlements, reflecting a later Christian monastic lens. The text notes that originally such communities were not called monasteries but 'building and honor'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"მარკოზ მახარებელმან","severity":"caution","text":"The claim that Mark the Evangelist built a church in Egypt is traditional but historically unverifiable. The Georgian text may be conflating Mark's legendary mission with early Egyptian monasticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by the power of a likeness of their civic life' is obscure; it may refer to the Rechabites' communal living as a model for monastic coenobitic life."],"confidence":"high","notes":[]}]}