Грузинское письмо: различия между версиями
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Строка 36:
Наиболее широкое распространение в мировой исторической науке получила точка зрения, основанная на армянских первоисточниках V—VII веков, согласно которым создателем первого грузинского письма — ''мргвловани'' — является [[Месроп Маштоц]] (создавший также в 405 году н. э. [[Армянское письмо|армянский алфавит]])<ref>''Lenore A. Grenoble''. Language policy in the Soviet Union. Springer, 2003. — ISBN 1-4020-1298-5. — P. 116: «''The creation of the Georgian alphabet is '''generally attributed''' to Mesrop, who is also credited with the creation of the Armenian alphabet''».</ref><ref name="Donald Rayfield">''[[Рейфилд, Дональд|Rayfield D.]]'' The Literature of Georgia: A History (Caucasus World). RoutledgeCurzon, 2000. — ISBN 0-7007-1163-5. — P. 19: «''The Georgian alphabet seems unlikely to have a pre-Christian origin, for the major archaeological monument of the first century 4IX the bilingual Armazi gravestone commemorating Serafua, daughter of the Georgian viceroy of Mtskheta, is inscribed in Greek and Aramaic only. '''It has been believed''', and not only in Armenia, that all the Caucasian alphabets — Armenian, Georgian and Caucaso-AIbanian — were invented in the fourth century by the Armenian scholar Mesrop Mashtots.<…> The Georgian chronicles The Life of Kanli — assert that a Georgian script was invented two centuries before Christ, an assertion unsupported by archaeology. There is a possibility that the Georgians, like many minor nations of the area, wrote in a foreign language — Persian, Aramaic, or Greek — and translated back as they read''».</ref>. Однако это утверждение не находит подтверждение в неармянских первоисточниках<ref>[https://books.google.az/books?id=ospMAgAAQBAJ&pg=PA368&dq=georgian+alphabet&hl=ru&sa=X&ei=p-v1UuyNJozs4wTW-4HgCA&redir_esc=y#v=onepage&q=georgian%20alphabet&f=false ''Avedis K.Sanjian''. The World’s Writing Systems. Oxford University Press, 1996- P.356.]<blockquote>According to Koriun 1964: 37, 40-41, Mesrop also invented scripts for georgian and Caucasian Albanian, but this claim is not confirmed by non-Armenian sources. </blockquote></ref>. Гипотеза о создании грузинского письма Маштоцем поддерживается некоторыми крупными энциклопедиями<ref>George L. Campbell, Gareth King «The Routledge Concise Compendium of the World’s Languages» // Издатель Routledge, 2018, ISBN 1135692637, 9781135692636. P. 231</ref><ref>''Glen Warren Bowersock, Peter Robert Lamont Brown, Oleg Grabar''. Late antiquity: a guide to the postclassical world. Harvard University Press, 1999. — ISBN 0-674-51173-5. — P. 289: {{iw|Рассел, Джеймс (профессор)|Джеймс Р. Рассел|en|James R. Russell}}. Alphabets. «'' Mastoc' was a charismatic visionary who accomplished his task at a time when Armenia stood in danger of losing both its national identity, through partition, and its newly acquired Christian faith, through Sassanian pressure and reversion to paganism. By preaching in Armenian, he was able to undermine and co-opt the discourse founded in native tradition, and to create a counterweight against both Byzantine and Syriac cultural hegemony in the church. Mastoc' also created the Georgian and Caucasian-Albanian alphabets, based on the Armenian model''».</ref><ref>Merriam-Webster’s Encyclopedia of Literature. Merriam-Webster, 1995. — ISBN 0-87779-042-6 — С. 756. Статья «Mesrob»: «''A collection of biblical commentaries, translations of patristic works, and liturgical prayers and hymns is credited to Mesrob, corroborating his reputation for having laid the foundation of a national Armenian liturgy. He is also credited with contributing to the origin of the Georgian alphabet''».</ref> и академическими учёными<ref name="История Востока">[http://www.kulichki.com/~gumilev/HE2/he2103.htm «История Востока», ЗАКАВКАЗЬЕ В IV—XI вв] — Институт Востоковедения РАН: «''Христианизация закавказских стран имела важные последствия и для развития местной культуры. На рубеже IV—V вв. появилась армянская письменность, созданная Месропом Маштоцем. Не без его помощи были изобретены и национальные алфавиты в Грузии и Албании''».</ref><ref>''Peter R. Ackroyd, C. F. Evans, Geoffrey William Hugo Lampe, Stanley Lawrence Greenslade''. The Cambridge History of the Bible: From the Beginnings to Jerome — Cambridge University Press, 1975 — ISBN 0-521-09973-0. — С. 367: «''Georgia was converted during the fourth century, tradition has it by the agency of an Armenian slave woman, and whether these details are in any measure true or not, the tradition probably indicates the source of the Georgians' knowledge of Christianity and the Christian scriptures. These did not begin to be translated into Georgian until Mesrop, provider of an Armenian alphabet, also supplied the Georgians with an adequate means of transcription for their speech''».</ref><ref>''[http://www.orinst.ox.ac.uk/html/staff/ec/gtaylor.html David G.K. Taylor] {{Wayback|url=http://www.orinst.ox.ac.uk/html/staff/ec/gtaylor.html|date=20090521103740}}''. CHRISTIAN REGIONAL DIVERSITY // Philip Francis Esler, NetLibrary, Inc. The Early Christian World. Routledge, 2002. — ISBN 0-203-47062-1. — P. 335: «''Because of its location on the Black Sea, Georgia was influenced by contacts with churches in Armenia (Mashtots, fresh from creating the Armenian alphabet, created a Georgian alphabet in c. 410)''».</ref>.
Ряд энциклопедий соглашается с критикой этой версии, предложенной Гамкрелидзе<ref>«The World’s Writing Systems. Daniels, Peter T.; Bright, William. 1996», C. 376: «Although Armenian sources credit Mesrop Mashtots'''‘''' with the creation of ''asomtavruli'', this is effectively refuted by Gamkrelidze (1990: 194-95). Popular legends as well as some scholarly treatments place the creation of the alphabet in pre-Christian times, but Gamkrelidze (pp. 196-97) argues persuasively that it must have followed the advent of Christianity in Georgia (circa 337); the forms of the letters are freely inverted in imitation of the Greek model». </ref><ref>Writing systems: a linguistic approach / Henry Rogers. 2005. c. 165: «The creation of the Georgian alphabet has sometimes been attributed to the Armenian Bishop Mesrop, but this attribution has been refuted by Gamkrelidze (1984)»</ref>. Стивен Фишер полагает, что приписывание Маштоцу создания сразу нескольких алфавитов (армянского, албанского и грузинского) свидетельствует об апокрифичности этого рассказа<ref>A History of Language. Steven Roger Fischer. 2001. c. 132: «St Mesrob is also credited with devising the Georgian alphabet in the early 400s AD — Georgian is a Caucasian, not an Indo- European, language — as well as the Albanian alphabet. (Such multiple attributions suggest that Mesrob’s role was apocryphal.)»</ref> (после обнаружения т. н. «Синайского палимпсеста» роль Маштоца в создании, по крайней мере, албанского алфавита получила дополнительное подтверждение<ref> Special internet edition of the article «The script of the Caucasian Albanians in the light of the Sinai palimpsests» by Jost Gippert (2011) // Original edition in Die Entstehung der kaukasischen Alphabete als kulturhistorisches Phänomen / The Creation of the Caucasian Alphabets as Phenomenon of Cultural History. Referate des Internationalen Symposiums (Wien, 1.-4. Dezember 2005), ed. by Werner Seibt and Johannes Preiser-Kapeller. Vienna: Verlag der Österreichischen Akademie der Wissenschaften 2011</ref><ref>Ж.-П. Маэ. Месроп Маштоц и албанский алфавит // Albania Caucasica. — М.: ИВ РАН, 2015. — Т. I. — С. 175</ref>). Она поддерживалась «Католической энциклопедией»<ref>Catholic Encyclopedia. [http://www.newadvent.org/cathen/10211a.htm Mesrob]: «''But his activity was not confined to Eastern Armenia. Provided with letters from Isaac he went to Constantinople and obtained from the Emperor Theodosius the Younger permission to preach and teach in his Armenian possessions. He evangelized successively the Georgians, Albanians, and Aghouanghks, adapting his alphabet to their languages, and, wherever he preached the Gospel, he built schools and appointed teachers and priests to continue his work. Having returned to Eastern Armenia to report on his missions to the patriarch, his first thought was to provide a religious literature for his countrymen''».</ref>, но в новой версии «''New Catholic Encyclopedia''» о создании грузинского письма Маштоцем не говорится<ref>The New Catholic Encyclopedia, Second Edition, Volume 9, c. 538: «Saint, 4th-century Armenian ecclesiastic and founder of Armenian Christian literature; b. Hatzikk’, c. 361; d. Feb. 7, 440. Mesrop was originally called Mashtotz. He received a Hellenistic education, probably at Antioch, where he appears to have met THEODORE OF MOPSUESTIA. After a short military career at Valarshapat, he embraced the religious life as a monk (392 or 393) and was ordained by ISAAC THE GREAT. With the encouragement of the Catholicos and of Prince Vaghinak of Siunia, he made a missionary journey to the outer provinces of Armenia, where his experiences convinced him of the need of an Armenian written language. Assisted by Isaac and King Vr: amshapuh (401—409), he set out in search of an adequate alphabet and eventually settled on 36 letters (c. 404 or 407), with which he began the translation of the Bible into Armenian. He translated also the works of the Greek and Syrian Church Fathers. He assisted in the foundation of schools and monasteries, and evangelized the Georgians and the Albanians. In 422 he seems to have accompanied a diplomatic mission to Constantinople, where he obtained the aid of Emperor THEODOSIUS II for his educational enterprises. Upon the death of Isaac (438), Mesrop assumed government of the Church in Armenia, until his death. He was buried in Oshagan near Erevan, where a sanctuary was erected over his remains. In 1962 Armenia celebrated the 16th centenary of his birth. Mesrop appears to be the author of the so-called Teaching of St. GREGORY THE ILLUMINATOR, attributed to Agathangelus. However, he is not the author of the much later polyhistory (Hadjachapatum), also attributed to Agathangelus. Mesrop’s vita was written by Koriun, his disciple. Feast: Thursday following 4th Sunday after Pentecost, and Monday after 3d Sunday after Assumption».</ref>. Согласно [[Периханян, Анаит Георгиевна|А. Г. Периханян]] и {{нп3|Греппин, Джон|Дж.
Аргументы в пользу версии о Маштоце, кроме самого предания [[Корюн]]а, высказаны следующие:
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