Work dossier · summary and historical context
The Georgian version of John Damascene's Encomium of John Chrysostom survives in a single 10th–11th-century manuscript (Sinai georg. 34), likely translated from a lost Greek original. The encomium, traditionally attributed to Damascene (ca. 675–749), was composed for Chrysostom's feast (13 November) and later incorporated into Georgian liturgical manuscripts for monastic hymnography and patristic readings. The text employs standard encomiastic topoi, including the epithet 'golden tongue' (ოქროჲსა ენასა) and a humility topos. Its attribution is disputed due to stylistic anomalies, and no critical edition of the Greek Vorlage exists.
The Georgian Encomium of John Chrysostom illustrates the cross-cultural transmission of Byzantine patristic literature into the Georgian Orthodox tradition, particularly in monastic settings. Its disputed authorship and unexamined textual variants highlight ongoing scholarly debates about Damascene's corpus and the adaptation of Greek encomia in Georgian liturgical manuscripts.
The Georgian translation of John Damascene's Encomium of John Chrysostom likely emerged in the 10th century within Athonite or Palestinian monastic circles, where Georgian translators were active. The sole surviving witness, Sinai georg. 34 (10th–11th c.), reflects the integration of Byzantine patristic encomia into Georgian liturgical practice for Chrysostom's feast on 13 November. The original Greek encomium, traditionally dated to Damascene's lifetime (ca. 675–749), belongs to the genre of Byzantine liturgical encomia, which combined rhetorical praise with hagiographical narrative. The Georgian version attests to the broader transmission of Damascene's works in the Georgian monastic milieu, though the lack of a critical Greek edition and the disputed authorship caution against firm conclusions about the text's origins.
Apparatus · what the pipeline recorded
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