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Andrei Timotin
Romanian Academy, Institute of South-East European Studies, Bucharest, Romania;
andreitimotin@yahoo.fr
Le Code des usages de Gheorgaki le logothète (Jassy, 1762)
et ses rapports avec la littérature byzantine de cérémonial
La communication étudie un texte roumain méconnu, le Code qui contient des usages anciens
et nouveaux de leurs Altesses les Princes, écrit en 1762, à Jassy, par Gheorgaki, second logothète à
la cour du prince de Moldavie, Grégoire Callimaki (1761-1764). Le Code, édité en 1939, décrit les
cérémonies politiques de la cour moldave (l’avènement du prince, la réception des ambassadeurs, les
séances du divan, etc.) et les cérémonies ecclésiastiques, qui ont leur origine dans le rituel de l’Église
de Constantinople. Le texte appartient au genre de la littérature de cérémonial et s’inspire, au niveau
de la structure et du style de composition, de deux textes byzantins de référence, le De cerimoniis
de Constantin Porphyrogénète et le De oficiis du Pseudo-Kodinos. Ces deux textes ont connu une
importante diffusion dans le monde slave et roumain à l’époque médiévale et pré-moderne, mais le
Code de Gheorgaki représente le seul écrit original de ce genre qui nous soit parvenu. Ses rapports
avec les deux textes byzantins de cérémonial restent à préciser, en mettant en évidence notamment
les éléments d’innovation introduits par l’auteur moldave. La diffusion en Moldavie de l’œuvre du
Pseudo-Kodinos, par l’intermédiaire des copies et des traductions, est également étudiée.
Une attention particulière est prêtée aussi aux relations du Code de Gheorgaki avec les éléments
de cérémonial dans la littérature historique moldave du XVII
e
et du XVIII
e
siècle, notamment dans
les chroniques de Miron Costin et de Nicolae Costin et dans la Descriptio Moldaviae du prince
Démètre Cantemir.
Khatuna Todadze
Georgian Technical University, Tbilisi, Georgia;
khatuna_todadze@yahoo.com
Monastic Life in Georgia: Unknown Georgian Typicon
Georgian scientists have no common view whether hermitage has commenced as early as in
4
th
c., after adoption of Christianity as a state religion or not. So far, we can say for sure that the
monachism has commenced in Georgia in 6
th
c. and from 8
th
c. it was widespread. Many monasteries
were established in Tao Klarjeti (currently, within the territory of Turkey). Georgian monasteries
operated abroad as well (Byzantium, Palestine, Syria). Naturally, monastic life required regulation.
Three of cloistral rules existing in Georgia should be particularly mentioned: Sabatsminda, Studite
Monastery and Athanasian Lavra regulations. While belonging to the same confession (Orthodox
Christianity), Georgian dignitaries did not trust blindly the others’ rules and wrote the statutes for
their monasteries with great responsibility and wisdom. Each monastery had its own statute. Only
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few, fragmented texts are maintained up to present. The only Georgian typicon maintained fully is
the statute of Petritsoni Georgian Monastery written by Grigol, son of Bakuriani, Georgian of Tao.
He was a great domestic of Byzantium.
In 2013, we have published all Georgian typicons of 8
th
– 13
th
cc., known to the scientific
circles; as well as unknown materials: the manuscript of 19
th
c. maintained with Korneli Kekelidze
National Center of Manuscripts – brief version of the monastic regulations, part three, implying as
such, that there were the first and second parts as well. The note in the end confirms that the third
part was the last one - “This book belongs to Gerasime of Savane, the monk”. Location of Monk
Gerasime is unknown - toponym “Savane” is quite frequent in Georgia. We are not aware as well,
whether this text was written in the 19
th
c. or it is the copy of earlier document made in 19
th
c.
The document consists of 20 chapters. According to the typicon, the monks’ primary obligation
is to make Commandment of Christ the essence of their lives and follow Christian religion.
The monk shall be silent in his cell, pray, read, work, never intervene into the others’ mistakes,
speak about religion only and be polite.
Accept the food silently and with gratitude and always remember the Lord’s sorrow.
The monk must always pray wholeheartedly, get up and go to bed praying to Guardian Angel.
This is the remedy against all sins.
The vows made shall never be broken, disobedience is unacceptable, monk must love his
superior as he loves his father, be obedient, patient and pray for others, believing that all members
of the brotherhood are better than he is.
Monastic life excludes any relations with the women, fury, gluttony, excessive drinking and bad
language. The monk’s mind shall be closed for bad intentions, his sight shall avoid all temptations,
his ears must never listen to vain and light talks, and he must never judge others.
The monk shall live for the Lord only. Only this is the way to peace, love, pray for the wrong-
doers. This is the substance of monastic life, generally, moral code of Christianity, permanent
commitment to excellence.
This typicon differs from the other Georgian typicons with its form and partially – with its
contents. Generally, it should be noted that irrespective of common monastic discipline rules in
Orthodox world, Georgian typicons are characterized with certain special features. Certainly, the
situation in the state, centuries-ling traditions and ethnical psychology have been influencing the
monastic life.
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