In the history of Georgia, the 18^th century was the period of a political diversity and dramatism. During searching for an ideologically like-minded partner (the so-called strategic partner), a small country divided into kingdoms faced a lot of misunderstandings and difficulties.  A political friend was sought everywhere – in the west, in the east, in the north. The population waited for a saviour from the rest of the world. However, only a small number of inhabitants guessed that there was no friendship between states without a concrete agreement.

The ideology of a country is a basis of a state. The ideology must rely of the originality as well as on the traditional and cultural values of the nation. The ideology is created by culture, education and science. For this reason, if the representatives of the Georgian political and intellectual elite were not able to unite the state or reach a political stability, they tried hard to develop a scientific-educational hearth. This fact is proved by the opening of the printing house in Tbilisi in 1709 and by the existence of Gareja Literary School, which was a big scientific hearth having significant infrastructure and figures: calligraphers, translators, painters, scientists. The existence of such scientific structure was the luxury for a feeble country. Creation of a manuscript needed big financial and intellectual resources. Despite this fact, the majority of the preserved manuscripts were rewritten and restored in the Middle Ages. They are distinguished with their thematic diversity and literary value. Besarion Orbelishvili-Baratashvili played the greatest role in this work. He worked in Gareja. This fact is proved by the note of Manuscript A-624: “We came to Monastery of St. John the Baptist. We were well met by leader Kharoton, Svimon Orbelishvili and Besarion Orbelishvili. They were the first-comers and the builders of Monastery of St. John the Baptist” [A-624]. In 1886 M. Khelashvili mentioned in the article published in the newspaper “Iveria”: “Catholicos Besarion Takaltoiani (Baratashvili) renovated the monastery and enriched it with the treasure (He gathered nuns in the monastery)” [ Newspaper “Iveria”, 1878, #208: 3].  

  His biography is interesting. Besarion Orbelishvili was a prelate of Georgia’s church and a great erudite: 1. He was an author of the original compositions (He wrote the anti-Catholic polemic composition “Grdemli” and such hagiographic works as “Martyrdom of Razhden the Protomartyr”, “Martyrdom of King Archil”, “The life of Ise Tsilkneli”, “Martyrdom of King Luarsab”, “Martyrdom of Bidzina, Shalva and Elizbar”. He also wrote the following  liturgical compositions: “The begging rule of Christ’s tunic”, “The chanting rule of Razhden the Protomartyr”, “The rule of the tunic”. 2. Besarion was a rewriter. This is proved by the testament-notes of manuscripts. He rewrote the following handwritten books: 1. A-59, the collection. Besarion Orbelishvili’ authorship is proved by the note of the manuscript “Catholicos Patriarch Besarion blessing all Georgia gifted this manuscript to you, Nikoloz Magaladze, to forgive our souls, on (1) January, Great Indiction okg (65r). Different scientists assume that this manuscript presents the book of holy day readings created according to the Russian rule [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V 1-I, 1974: 207]; 2. A-105, the collection. It was rewritten by Besarion Orbelishvili in Gareja Monastery in 1697. Earlier it belonged to Mravalmta Desert of St. John the Baptist: “St Svimeon Wonderful, forgive wretch and witless writer Besarion” (309r) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 25];  3. A-121, Grigol, Pope of the Romans, Dialogoni. 1715. Besarion and Iob are assumed as the rewriters. However, according to one of the notes, Besarion should be a rewriter and a customer: “Saint fathers and brothers serving in David Gareja Monastery of St John the Baptist, remember me, wretch sinful leader Iob, who described a part of the book enlightening souls according to Besarion’s order and obedience. The purpose was the remembrance of my hard-working soul by your deacon. The writing is finished on kg (23) November, Great Indiction, og (73)” (235v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 25]; 4. A-178, the collection with a spiritual content. It was rewritten by Besarion Orbelishvili. However, its certain passages were corrected by a different hand. This fact is proved by the testament of the manuscript: “Christ, forgive sinful Besarion and Otar, former John” (2r) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 289]; 5. A-196, the collection with a spiritual content. It was rewritten by Besarion Orbelishvili. The testament of the manuscript states: “Christ, forgive unworthy Besarion, who unworthily started writing this” (105r) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 337]; 6. A-198, prayers, 1696. It was rewritten by Besarion Orbelishvili in David Gareja Monastery of St John the Baptist. This fact is proved by the testament of the manuscript: “Our Lord, may worthy Archbishop St Maxime use peacefully this book worthily restored and enriched by wretch and unworthy monastic priest Besarion in Gareja desert, in Monastery of St John the Baptist, Great Indiction, tpd (384)” (149v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 340]; 7. S-3269, the collection with a spiritual content. It was rewritten by several scribes  -  among them are Iob and Philippe. It was copied in Gareja Mravalmta Church. An exact date is unknown. This manuscript consists of the extended version of “Grdemli” and the hagiographic compositions written by Besarion. M. Kavtaria believes that Besartion Orbelishvili was a scribe of the hagiographic compositions, because he wrote with rounded and slightly bent Nuskhuri. The given compositions were created via such calligraphy and Besarion’s stylistic language. “Grdemli” should be copied by priest Philippe. This fact is proved by  the rewriter’s note presented at the end of the 35^th and the 36^th chapters: “God, forgive sinful Philippe” [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection S), V. V, 1967: 17].  8. Q-814, the 18^th century collection with a spiritual content. It was written via Nuskhuri and Mkhedruli. Besarion was assumed as a rewriter. Supposedly, it was Besarion Orbelishvili. This fact may be proved by “Besarion” (29v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection Q), V. II, 1958: 234] written with  twisted Asomtavruli  similar to Besarion’s handwriting.

  Besarion Orbelishvili was also a customer. According to the descriptions, he ordered copying of the following manuscripts: 1. A-100, Basili Didi, Itika. 1713. The rewriters:  priest-monk Ioseb, the son of Aragvi Duke (150r-v, 208v, 275v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-I, 1974: 492];  The customer: Besarion Orbelis Dze (150r-v, 275v); The place of copying is Gareja Desert, Monastery of St John the Baptist (150r-v).  This fact is proved by the testaments of the manuscript: “I, sinful monk Ioseb, wrote under our father Besarion’s order” (275v); 2. A-103, the collection with a spiritual content. It was rewritten by monk Ioane and Nikoloz. The manuscript was restored in Telavi by priest Bakuridze under the order of Catholicos Besarion. This fact is proved by the testaments of the manuscript: “God, forgive rewriter priest Bakuridze from Imereti, his spouse and parents. As the indiction was over in the printed Book of Hours, I worked under the order of God and Catholicos Besarion. I put the old indiction and calculated six weeks. Firstly, I corrected the old indiction, afterwards it and put as the original. … was written with God’s help during Teimuraz’s reign in Kakheti’s village Telavi. Glory to God. Amin” (93v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 11-12]; 3. A-130, the collection with a spiritual content. 1713. It was rewritten by Gabriel Saginashvili. The customer was Besarion Orbelishvili. The place of copying was David Gareja Monastery of St John the Baptist. In the testaments of the manuscript, the scribe treats Besarion Orbelishvili as his priest and teacher: “I, worthless priest-monk Gabriel Saginashvili, started the description of this holy book in Gareja Desert in Mravalmta Monastery of St John the Baptist during the reign of Vakhtang. His brother Domenti was Catholicos of Patriarchate. He gathered this scattered book, while I lived in the above-mentioned monastery and served as a spiritual father together with St Onopre (this name was later written with different ink by Besarion), Father Khariton and my priest and teacher Besarion Orbelidze. Under his order and prayer, I took this book, obeyed his order and finished it with God’s help. I donated it to the same monastery for forgiving my sins” (332r-v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 144-145]; 4. H-1557 [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. IV, 1950: 46], the life of Ioane Zarzmeli, 1713. It was rewritten by Gabriel Saginashvili. The place of copying was Mravalmta Monastery of St John the Baptist in Gareja Desert. The testament of the manuscript (p. 11r-v) repeats A-130 testament, which was rewritten by Gabriel Saginashvili in 1713. The place of copying was Gareja Mravalmta Monastery (for this reason, I do not write the testament) 5. Q-85, the Four Gospels. 1719. The winners: Father Khariton and Besarion Orbelis Dze  (171v). It was rewritten by Gabriel Saginashvili. The place of copying was Gareja Monastery of St John the Baptist (171v).  The testament of the scribe: “I, Gabriel Saginashvili, the most sinful and unworthy of being a priest, left a secular life because of my sins and went to Monastery of St John the Baptist located in Gareja Desert. I felt the greatest regret. I described this Holy Gospel enlightening souls and the Acts of the Apostles under the order of Father Khariton and my priest and teacher Besarion Orbelidze” (171v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection Q), V. I, 1957: 98].

The testament-notes presented in the manuscripts indicate that Besarion Orbelishvili was a teacher. For this reason, during the analysis of Besarion Orbelishvili’s oeuvre and public work, K. Kekelidze resumes that his original or rewritten works may not be fully preserved.

  Firstly, it is interesting to acquire the following information about Besarion Orbelishvili: When was he born? Who were his parents? When did he become a prelate of Georgia’s church? When did he die? The sources present only scarce notes about Besarion Orbelishvili. From the testament of one of the manuscripts rewritten by him, we find out that Besarion’s parents were called Bezhan and Mariam. The manuscript was rewritten in 1697 i.e. he served in Gareja at this period: “…I, Gabriel, the most sinful and unworthy priest-monk among human beings, related to Baratashvili, Orbelishvili according to the kin, became worthy to describe this holy book “Clemaksi”, the life of St Timote Miracle-working and the life of St Svimeon in Monastery of St John the Baptist located in Gareja Desert. I was in this monastery and granted this book to it. This holy book was written in 1697, Great Indiction, tpe (385). I put it in Monastery of St John the Baptist for the relief of my soul and for the remembrance of my parents’ – Bejan’s and Mariam’s – souls” (417v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-II, 1976: 25-26]. There are no other notes about his parents. According to P. Karbelashvili’s note, he could settle Gareja in 1680: “Besarion. 1728-1735. Orbeliani had brought up in the desert of St John the Baptist since 1680. He worked hard on the behalf of the renovation of David Gareja Desert. He was assisted by his brother Svimon and gathered priests and monks” [The Hierarchy of Georgia’s Church, Catholicoses and Bishops, 1900:139]. This passage reveals that brother Svimon worked together with Besarion. There are no notes regarding his other siblings.

   Different notes are preserved regarding Besarion Orbelishvili’s consecration and the date of his death. It is known that he became Catholicos after Catholicos Domenti’s travel to the Ottoman Empire. The manuscript S-2938 [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection S), V. IV, 1965: 221], which presents the list of Georgia’s Catholicoses is preserved in the National Centre of Manuscripts. It dates back to the 19^th century. In this list, Besarion is No 53. The year of his consecration is 1724. Catholicos Domenti is No 51. The year of his consecration is 1705. T. Jordania wrote in the square brackets 1741. The reason is unclear, because  No 53 is Nikolaos. The year of his consecration is 1741. T. Jordania wrote in the square brackets the year of death - 1744. Almost the same information is presented in document Sd-2351 [The Fund of K. Kekelidze Institute of Manuscripts, Sd-2351  1r]. The difference is in the numeration. Besarion is No 66, Domenti is No 65, while Nikolaos is No 67. In the book “Hierarchy in Georgia’s Church”, Polievktos Karbelashvili indicates 1704-1724 and 1738-1742 as the periods of Domenti’s enthroning, while Besarion was enthroned in 1728-1735. However, Karbelashvili names no Catholicoses during 1724-1728. After Besarion the prelate of Georgia’s church was Domenti, who had returned from the Ottoman Empire. Only afterwards - in 1742-1744 – ruled Nikoloz X (pp. 131-140). Babilina Lominadze relies on two data presented in Georgia’s Antiquity V. III, 194 and Ad-142 [The Fund of K. Kekelidze Institute of Manuscripts, Ad-142  1r] while naming Catholicos Dometi as a predecessor of Besarion (1705-1725 (till 21 February)). Afterwards, ruled Besarion  -  from March of 1725 till his death in 1737. After 1737 until 1739 the prelate of Georgia’s church was Kirile (pp. 69-71). An interesting information is presented in manuscript H-1362 (the collection), which dates back to the 19^th century. On 31r of this manuscript there is a pale note ,,1726-1738 kzi Besarion. Выписать Грдемли #422“ [The Fund of K. Kekelidze Institute of Manuscripts, H-1362, 31r]. It is difficult to read the note and determine who was its author and what was the reason of its writing. While commenting on the above mentioned Testament A-105 in “Chronicles” (V. 2), T. Jordania wrote the note about the enthroning of Besarion: “Besarion became Catholicos in 1724 and † 1735 “[ T. Jordania, V. 3:116]. Georgia’s Central Achieve presents the document  (P.1448. Geo.#955) regarding gifting the land, which was issued by Catholicos Besarion on 4 April 1723. Besarion is mentioned as Catholicos in it.

  Different ideas have been expressed regarding the death of Besarion. He died in Mtskheta and was buried in Svetitskhoveli. The stone of the grave indicates 1735 as the date of his death. The same date is presented in the note A-16 (The collection by Grigol Gvtismetkveli; The life and work of Grigol Gvtismetkveli) of 1793: “In 1735 Tamaz-Khan came to Kartli and the greatest suffering, a lot of captivities and refugees appeared in Georgia and Kakheti. Kakheti Catholicos St Besarion died in the same year” (232r-v) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection A), V. 1-I, 1974: 54]. However, the testament of Manuscript H-2077 preserved at the National Center of Manuscripts presents different information: “This book was written in 1716, Great Indiction okg (424), during the ruling of Catholicos Besarion and the reign of King Alexander, the son of Kakheti’s ruler Imankul (334sv) [The description of Georgian manuscripts of K. Kekelidze Institute of Manuscripts (Collection H), V. V, 1949: 47]. According to this testament, in 1736 Besarion was still alive and occupied the position of a prelate. This opinion was shared by Vakhushti, who considered 1737 as the date of Besarion’s death. He believed that there were different imprecisions on Mtskheta graves.

It is interesting to review the information regarding Besarion Orbelishvili’s worldview, which is presented in the sources.  In the small epistolic heritage preserved until the present day, a special attention must be paid to Mamia Gurieli and Catholicos Besarion’s correspondence considering the non-selling of slaves. During priesthood in Gareja, Besarion visited Mamia Gurieli regarding the solution of this problem. Their alliance continued afterwards. However, at that period of time it was difficult to solve this large-scale problem: “We promised not to sell everything used as goods and provisions. We will not break the promise or we will suffer as the sinful before God and a master. The ruling of Sultan and vizier will start, because the enemy must not oppress us. We promise regarding enslavement that we will never sell a citizen, our wife or child, brother or serf abroad and we will not take a bribe for selling captives.  It is noteworthy that this letter was presented by T. Jordania in “Chronicles”, where he wrote on the top of the copy: ,,Гуриел Мамиа IV занимав. Гур. Владения с 1726-го г. “This year Besarion was not Catholicos”.

  It is interesting to review Besarion Orbelishvili’s letter written to Vakhtang VI in 1733(Sd-2939), when the Kakhetian’s ruler Konstantine died: “Whom are you leaving this country? Such time for serving the country has never been. Our predecessor kings, fathers and grandfathers could wish during dreaming, but who would give them the time and work that you possess now? If you wish, you will be able to return Karti and the old borders. No one seems to oppose. God knows that those, whom you left the country can do nothing. If you leave the country in such condition and do not worry, your neighbours will occupy it. The Georgians do not worry, because of the hatred. God knows that the Georgians need your assistance. They are not reproachful to each other and are loyal to you. Even in case of willing, no one can oppose you. Only your attempt and courage are needed and everyone will stand by you. Requiring three or four regiments will be enough, but if you stay there, do not blame anyone for the ending. You will not be able to answer God or a man. God will see the blood and ruining of this country. Even a grandchild will  not find a place here. Why don’t you see this? It will be worth then the past.  If they occupy this mountains without you, if they wish,  they will occupy.  This is an appropriate time. No kings had such times. Stand up, stand up, do not delay, it is better, come both of you or send your child. No one opposes. Occupy the mountains. The mountain and the valley will be yours. Neither Khan nor Sultan will damage you. They will back you. This is the time. Authoritative Amilakhvari wants heartily. If you dispel thoughts about the estate, they want greatly to take this place away. This is our report. If you do nothing, we are innocent and do not worry… If you do not manage, cut my head… This is the time. Stand up! Otherwise, you will not find a better time” [The Fund of K. Kekelidze Institute of Manuscripts, Sd-2939  1r-v ].  

  It is known that Besarion Orbelishvili and Vakhtang VI had different political views. This letter proves that his personal relationship did not hinder him in thinking stately and in perceiving the king’s function. For this reason, Ioane Batonishvili (in “Kalmasoba” – a worthy  prelate, King Leon’s son, Catholicos Besarion Bagrationi was a wise monk and a preacher like Apostle Pavle. He wrote about the life and history of Georgian saints. He wrote the book “Grdemli”, which opposed the Latin’s  religion and entrusted himself to God with a kind life” [I. Batonishvili, 1948: 166]) and Anton Bagrationi (in “Tskobilsitkvaoba”  - Besarion, a man of a high mind, ruled Christ’s church correctly via a monk’s work and a wolfish word” [A. Bagrationi, 1980: 155-156]) evaluated and valued Besarion Orbelishvili’s work in such a way.