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კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

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<!9:151)&# "&$3!)#5& *#>&$,!'!'&4; *#=+, &+#9! +!.* #$ +,&40,3*, $#/ +&*& #5#+&#-1$&
#$*!','&*43&* #$&* #1/&)!'!)&. +#6$#+ #$/ *1)&!$& +0#$!# 5#3&8=!'1)&. 41
,$4,5,%*& %$&*.&#-& "+#+#, ;3!-,<&" <!*40,3* :+!$4*, -1 <!&=3#-* 6#-*#/5!)<& 5# &0*-#*
',$,.&*#6#-, @3#$&* =+# *#=+,<& 6#+,+1<#3!'1)& .!$+&-,),6&&4 #+#*3! <!*40,3*:
"5#:&$!'1)* +#$D! #0D#5&5&, 6#5#165&5&, %3!/$&!)-+&8$&!) 5#1)#6+&5&"
[*#5&5!')!'&, 1998:25], "+#/&)&* *#%+! !:&$!',5!4 +4&*#5 5# '#$#5, +#/&)* 5##<,$&5&"
[*#5&5!')!'& 1998:27]. =+# 6#+*>3#)1)&# &+&* <!6-!'&4, $,+ &6& "#*10&*+6!'!)&# #$#
+0,),5 4#3&*& *#=+,* +7#$3!)& :34&*<3&)&* 8&-#<!, #$#+!5 *03# :34&*<3&)4# 8&-#<!/,
$#56#- &*&-& =3!)#-&, $,6,$/ !$4& +#+&* – +,$&6! :+!$4&* - <3&)!'&, !$4 *#2+,*
<!#56!-!-: "*03#-& :34&*<3&)-& 41 $#* 18=$!',5-!-, +#5) 0,!<#-& 5#140,3!"

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

[*#5&5!')!'& 1998:27]. *#=+, #:3*&)&# &+!5&4, $,+ +,$&6! :+!$4&*6#- 6#5+,+#3#)&


8=#),'# 5# +#5)& 6#5##+!.!'* +&* /,53!'* 5# &/&*, $,+ +$#3#)*&.=3#,'&4 #$ &9,+!'#
8=#),'# 5# +#5)&, 5# $,+ /,53# #5#+&#-1$&# 5# #$*!','* <!-5,'#: "$#*#/ +! ;!+ !-#-
"&$&4 D*!-!'# - 5&5!'#* 5#6#()!'4, 4%3!- 4%3!- 8=#),'#* -1 5##()!'4" [*#5&5!')!'&
1998:26], "41 $#* <#6/,53#- #- 1:&$*),'&4, #- 1+!/#$,'&4, #- "&$&* %#$&4, #- 7!D&*
-#)&4, =+# <#18=!-&, '#.,- <#1-5,'#$& #$ &%-!'&*" [*#5&5!')!'& 1998:33]. "%$&*.&#-,'#*
&;!+!'!-" - #+ <!7#*!'&* 0#$&*0&, 41 $#+5!-#5 <!!*#.=3&*!'# %$&*.&#-#5 =,7-&* 43&4$8+!-#
#-1 $#* &;!+!'!- 70,3!)4# 5:!3#-5!)& +!+(3&5$!-& #+ +&8#9!, <!63&2)&# 01/,'&* 5#*#8=&*&
7$#9!'&4 <!3#+,8+,4:

"2-2#/" <'#$%!", '"21- <'#$%!"! 2-2#/" 2<#! 2<#!-)2#1!"4, $@01!


3$-!8-")%"!"4, !"'"$%"1! <4%-!"!"4, '7#!"4, '7-!':+1! ")6#1+7!"4! 2-2#/"
2-2! *4-$"#!"4, '"<1-! <4%-! '+*"$4#!"! <4%-!"6") 6"'"$@4#/" &#)2", 6-+$6-
)"<4"$&0#)-#$+..." [!"2-2#/1#/- 1998:23].

"5&5!'# :+!$4*#" 5# "$@1)* %$&*.&#-4#*" - #+ ,$ +&+#$43#<& *#=+, 01/!*&* "&$&4


#5#*.1$!'* $8+!-#*, $,+ #$*!','* !$4& :+!$4& 5# %$&*.&#-4# $@1)&, #$*!','*
"%$&*.&#-,'&* 6#+;!- :+!$4&" [*#5&5!'!)& 1998:19] 5# *#%$&*.&#-,, $,+!)*#/ 4#3#5
!(143-&* 5# &03!8!'#: "-1 +#&21)!' %$&*.&#- 0#)0*" [*#5&5!')!'& 1998:27].

!"#$%&#'%&

1. /"$2"4#1-5# 1938: "<'+!"41#% !"3"$%4#1+! 3"$%4#1- '%-#1#/-! !"!01-#$+


8#3!8#/-, '"!"1#/- !"3"$%4#1+! #%)+6$",--!"%4-! I, 8,-1-!-, 1938.
2. /"$2"4#1-5# 1974: 4#$" /"$2"4#1-5#, "<'+!"41#% !"3"$%4#1+! '%-")#%-!
8$"2-(-01- !"7+6"2+#/$-4 - !"*018+ 5#61#/-, 8+'- I, ,&"4-, "'#()-#$#/"",
%/., 1974.
3. 6"'$#*#1- 1973: 4.6"'$#*#1-, 7.(3-8-&4-1-, 1970 91-! 5 "B$-1-!
2#'+6$",-01- )0!.", '"()#, -!8+$--! !#$-", 1, 1973.
4. 4".0&8-: 3"$%1-! (.+4$#/" IV, /"8+)-&4-1- 4".0&8-, "<9#$" !"'#,+!"
!"3"%4#1+!", "!"/>+%" !"3"$%4#1+", %/., 1973.
5. *"1'"!+/" II: *"1'"!+/", 8+'- '#+$#, *.*#*#1-5-!" 2" "1./"$"'-5-! $#2"3(--%,
"!".#16"'-", %/., 1948.
6. *#*#1-5# 1956: #8-02#/- 54#1- 3"$%01- 1-8#$"80$-! -!8+$--2") I, %/.,
1956.
7. *4-B$#1-: "1#3!")2$# *4-B$#1-! 3$+)-*", 8#3!8- 6"'+!"(#'"2 '+"'7"2"...
%"'-1" '6"1+/1-&4-1'", "'#()-#$#/"", %/-1-!-, 1978.
8. *0$%.#4")-: 2-2)- *0$%.#4")-, 6"'+!"(#'"2 '+"'7"2", 6"'+*41#4" 2"
!3+1-+#/- 2"0$%+ #2-&#$ >#1-5#' I, %/., 2002.
9. 1#4--!8$+!- 1985: Леви-Стросс, Понятие архаизма в этнологии: Структкрная антропология, М.,
1985.
10. 1#*-"&4-1- 1986: ")2$+ 1#*-"&4-1-, *4-$-" - '"(.+4"$-, ')"%+/-, N11, 1986.
11. 1#*-"&4-1- 1987: ")2$+ 1#*-"&4-1-, "<'+!"41#% !"3"$%4#1+! '%-#1%"
%#+)-'--2"): <4%"#/" *4-$-"! !".#1#/- 2" #B-%#8#/-, '"!"1#/- !"3"$%4#1+!
#%)+6$",--!"%4-! XXII, "'#()-#$#/"", %/., 1987.
12. '"*"1"%-" 1935: !#$6- '"*"1"%-", .#4!0$#%-, 8,-1-!-, 1935.
13. '"*"1"%-" 1987: !#$6- '"*"1"%-", '%-! $">", ")"*"201-", %/., 1987.
14. !"2-2#/1#/- 1998: @4"$-."8%" !"2-2#/1#/-, 8#3!8#/- &#*$-/#!, &#!"4"1-,
1#3!-*+)- 2" !"5-#/1#/- 2"0$%#! 70$"/ *-*)"5#', .4%-!+ '"'-!-'#2-&4-1'"
2" 8$-!8") '"."0$'", ")#*#$-", 1998.
15. 3"$%1-! (.+4$#/" I: 3"$%1-! (.+4$#/", 8#3!8- 2"26#)-1- :4#1" 5-$-%"2-
.#1)"9#$-! '-.#24-% !.:"0.;-&4-1-! '-#$, 8.I, !".#16"'-, %/., 1955.

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ზ.კიკნაძე - აღმოსავლეთ საქართველოს მთიანეთის რელიგიური სისტემის ქრისტიანული სუბსტრატი 2017-04-06 14:40

16. 3.B 1992: 3"$%01- ."1.0$- B+#7-", *$#/01- &#"26-)#! 70$"/ *-*)"5#' 2"
8$-!8") '"."0$'", %!0 6"'+'(#'1+/", 1992.
17. 5#61#/- I: 54#1- 3"$%01- "6-+6$",-01- 1-8#$"80$-! 5#61#/- 9-6)- I (V-X
!!), "'#()-#$#/"", %/., 1964
18. ;-!8+4- 1975: К.В.Чистов, Традиционные и «вторичные» формы культуры, Расы и народы,
Ежегодник, 5. 1975.
19. &")-5# 1931: "*"*- &")-5#, 3"$%01- ."1.0$- B+#7-" I, .#4!0$01-, 8,-1-!-,
1931.

Zurab Kiknadze
Christian Substrate of the Religious System
of the Eastern Georgian Mountaineers
(Summary)
The socio-religious essence of the communities of the Northeast Georgian mountain region is absolutely
unknown to the historical sources of the period when they led full-blooded life. Modern ethnographic scholarship
can say only that they are survivals of archaic societies, though assignment of a place to them in the historical
time is problematic. However, the truth is that the saqmos (congregation of shrine worshippers) of the East-
Georgian mountain region are living organisms to present day, and it is hard to determine the archaism of which
period is implied under them by modern ethnography… Is it feasible, Levi-Strauss asks, to distinguish genuine
archaism from pseudoarchaism when we have no material to compare? In his words, an ethnographer or
ethnologist who studies modern societies should not forget before these societies became what they are now,
the must have existed for a long time and must therefore changed. And the features, even the entire structure,
that resembles archaism may well be of secondary provenance. In other words, what shows itself as archaic
may be the result of the change or transformation of some existing form. How should we conceptualize that
archaic relations, generally, archaic system have been brought to the present period by living men, and are
continuing to carry them. Along with archaism, ethnographers see paganism in these societies. Archaism and
paganism – these two dimensions determine from the beginning our conceptions of the traditional social and
religious life of these regions of Georgia. Both archaism and especially paganism are indeterminate terms and
they need to be made more precise, which is not done when operating with them. We note that historical
paganism, i.e. classical paganism, in particular the one that existed before the Christianization of Kartli and for a
certain time after too, is one thing, and paganism that arisen spontaneously in any period, if/when conditions
are created for it come into being is different thing. In the Christian period every deviation from church service
may be qualified as paganism, but we cannot speak as survivals of classical paganism or of its restoration, or
of its adaptation to Christianity for that matter. The only term that can we apply to this phenomenon is a
paganization or secondary paganism (analogously to the folklorization of a literary work). Facts of the so-called
secondary phenomena from different (social, religious etc.) spheres are attested in ethnological literature. In
particular, this refers to the return to life of folklore plots, a large family, outmoded artefacts, and so on.
Especially interesting for my topic is the restoration of archaic forms if clan-tribal military organization among
Yugospavia’s Chernogorians that fled to the Upper Zet mountains to continue fight against the Turks.
Paganization is a bark under which we can see Christian content. The situation is paradoxical as it were: the
deeper we go, the more we confirm the trace of Christianity, which means that the Christian layer is older than
the pagan elements. It is a substrate layer is older than the pagan element. It is a substrate layer rather than
superlayers of later times. If we must use the concept of ‘pagan’ in reference to the religious life of these
societies, its content will by be conventional. Not a single feature of paganism is confirmed in these societies.
The religious consciousness of mountain society does not know polytheism; the word ‘god’ in the plural is
unimaginable, it does not know either the image of a female deity as spouse of male god, and so on any feature
of real paganism. Lastly, the subject of my observation here involves the oral cultic texts more or less preserved
in the societies of the mountain region of Eastern Georgia (Khevsureti, Pshavi, Gudamaqari, Mtiuleti, Khevi and
Tusheti), pronounced to the present day by the minister of the cult at various religious festivals. Both the
designation of the ministers of cult (xhucesi – presbyter, dekanozi – protoiereus) and ritual terms (sephiskveri –
oblation, bardzimi – chalice, zhamistsirva – divine liturgie etc.) are basically of Christian origin; the fabric of the
texts also reveal a Christian substrate.

'%#(&)&*+& (# ,&!+-.&/#
,#!*)2&*%- ,'#'&*+& !&"-.-6&#0*

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