ბასილი მემღვიმისა და მისი ძმის, ბეშქენის სააღმშენებლო წარწერა ბჭითების ეკლესიიდან

(წარწერის ტექსტის დაზუსტება; ისტორიულ-წყაროთმცოდნეობითი ანალიზი)

Abstract

The Asomtavruli inscription on the eastern facade of the Church of St. George of Akhaldaba (Hist. Bch’iti; Bch’itebi) located in the historical-geographical province of Trialeti is considered to be one of the masterpieces of Georgian writing. It is widely regarded as the prayer text of Basili the Memghvime.

This inscription was repeatedly published in Georgian specialized literature (E. Takaishvili, D. Berdzenishvili). After rectifying the text of the inscription, we can argue that this is not a supplication text of Basili Memghvime, but rather a construction inscription of Basili Memghvime and his brother, Beshkeni. D. Berdzenishvili dates the inscription to the beginning of the 13^th century, G. Narimanishvili suggests a date in the second half of the 13^th century. The final editor of the inscription, G. Narimanishvili, posits that Basili Memghvime, his brother and the mentioned parents, were the representatives of the Burjuli feudal family. In our opinion, Basili Memghvime mentioned in the inscription floruit in the 2^nd half of the 12^th century and the 1^st half of the 13^th century. Moreover, we identify Basili Memghvime mentioned in the inscription with the representative of the Tavauri feudal house – Basili Tavauri, who after the construction of the church rose to an even higher level in the religious hierarchy and became an abbot of the Shiomghvime monastery, with whose direct assistance the monk called Giorgi copied the Gospel Book of Shiomghvime in 1185. Taking into account the social status of Basili Tavauri in the colophon of the manuscript mentioning him as an abbot, and also the fact that he was mentioned as Memghvime (= anchorite who lives in a cave) in the inscription, we specify the chronology of the latter: the 2^nd half of the 12^th century, more specifically, the period up to 1185.

Shiomghvime Gospel has been dated differently in Georgian historiography. T. Zhordania dates the manuscript to 1270, while other scholars suggest a date of 1304. Considering the Georgian Koronikon – ჳე – indicated in the colophon by the scribe, and contrary to previous scholars, we consider 1185 as the date of creation of the manuscript.