ᲔᲤᲗᲕᲘᲛᲔ ᲛᲗᲐᲬᲛᲘᲓᲔᲚᲘᲡ ᲔᲠᲗᲘ ᲣᲪᲜᲝᲑᲘ ᲗᲐᲠᲒᲛᲐᲜᲘ

ანოტაცია

This publication introduces a hitherto unknown translation attributed to Euthymius the Hagiorite (+1028). It includes selected chapters (I, 11; I, 53; I, 58; I, 85; III, 54; III, 55; IV, 31; IV, 35; IV, 85) from Otkhaseuli (Four Hundred Chapters) by St. Maximus the Confessor, a notable ascetic text centered on the theme of love (Capita de caritate, CPG 7693). These chapters were discovered in three anthological manuscripts: NCM S-1595 (13th century), NCM A-116 (18th century), and NCM A-57 (18th century), as well as in a smaller codex, NCM A-337 (18th-19th centuries).
The three anthologies represent an extensive compilation of patristic texts, meticulously selected by the compiler, likely Euthymius the Hagiorite, during the early stages of his translation work. This conclusion arises from an analysis of the
fragments, which were extracted from works by St. Maximus the Confessor, St. Basil the Great, St. Gregory the Theologian, St. Athanasius of Alexandria, St. Anastasius of Sinai, St. Dorotheus of Gaza, St. John of Sinai, and other early Christian writers. Each of these anthologies is titled “Carefully Chosen”, reflecting the deliberate nature of the selections.
Notably, many fragments in the anthologies correspond to works Euthymius later translated in full. Comparing these fragments with the corresponding sections in his full translations reveals that, while some passages are identical, others show minor stylistic differences. In cases where the fragment’s translation exceeds the quality of its equivalent in the full translation, the latter demonstrates more refined stylistic choices. This suggests that Euthymius first introduced select passages to Georgian readers as a prelude to his complete translations. Later, he incorporated and refined these earlier fragments into the full texts.
If we were to assume that Euthymius initially completed full translations and then extracted fragments, it would be difficult to explain why some of the fragments appear in a less polished stylistic form. Therefore, it seems evident that his translation work progressed in phases: identifying key texts, translating key sections to fulfill immediate needs, and eventually completing the works according to a systematic plan.
Virtually all the works referenced in these anthologies and attributed to Euthymius were later fully translated by him. The presence of fragments from Otkhaseuli by St. Maximus in the anthologies raises the possibility that Euthymius may have completed a full translation of this work as well. However, such a translation has not survived, nor is it mentioned in the catalogues of his contemporaries, such as Ioane the Hagiorite or Giorgi the Hagiorite.
The manuscripts containing the fragments of Otkhaseuli do not explicitly identify the translator. Nevertheless, the proximity of these texts to other translations by Euthymius and the evident adherence to his translation principles − such as additions, omissions, and stylistic adaptations − strongly suggest his authorship. This article examines the distinct features of Euthymius’s translation of Otkhaseuli. For comparison, relevant passages from later Hellenophile translations of St. Maximus’s works are also included.