DOI: 10.55804/jtsuSPEKALI-17-16

The 12th-century manuscript codex (K14), which contains the Georgian translations of Saint Maximus the Confessor's works, is preserved at Kutaisi State Historical Museum. The manuscript comprises rich material and is of great interest from theological, philosophical, historical, linguistic, and other perspectives.

In the manuscript are found peculiar forms of the R-ta-d(a) (R-თა-დ(ა)) structure: გონიერთადა (goniertada), არსთადა (arstada), ყოველთადა (q̇oveltada), რომელთადა (romeltada), მოსწავლეთადა (mosc̣avletada), ქმართადა (kmartada), მღდელთადა (mġvdeltada), საუნჯეთად (saunǯetad), სხეულთად (sχeultad) ... We call them peculiar considering that such forms are rarely found in monuments of the ancient Georgian language. The article deals with (1) the syntactic function of the forms with the -da (-და) formant, confirmed in the manuscript, and (2) the issue of the case agreement of a modifier with the modified.

In the specialized literature, some scholars advocate the view that the adverbial case in Old Georgian was formed using the following: -a (-ა) and d (-დ) or both -ad (-ად) for the words with consonant-based stems; and –d (-დ) for the words with vowel-based stems (საბერძნეთ-ა (saberʒnet-a), ბეთლემ-დ (betlem-d), ძმა-დ (ʒma-d), კაც-ად (ḳac-ad)) [Chikobava, 1956:20]. V. Topuria adds the marker – da (-და) to the aforementioned formant [Topuria, 1956:32].

The suffix –da (-და) is used with former genitive pronouns having a destination function:

და ხიყო სიტყუაჲ უფლისაჲ ჩემდა (da χiq̇o sitq̇uay uflisai čemda) (Khanmeti polycephalon, 374) “And the word of the Lord was unto me”;

აღაპი განგჳწესებია მამისა იოანე სასიკონელისა და ძმათა მისთადა (aġaṗi gangvic̣esebia mamisa ioane sasiḳonelisa da ʒmata mistada) (Athos manuscripts, 2269) “Funeral feast and prayers were imposed to commemorate Father Ioane of Sasikoni and his brothers”;

ვქმნეთ აქა სამ ტალავარ: ერთი შენდა... (vkmen aka sam ṭalavar: erti šenda…) (M. 17, 4; C შენდად (šen-dad)) [Sharadzenidze, 1956:421-422] “Let's set up three tents: one for you…”;

რამეთუ დასაბამ სიხარულისა იქმნა ჩემდა ღამჱ ესე (rametu dasabam siχarulisa ikmna    čemda ġam(ē) ese) "For this night turned to be the beginning of my joy”;

უმჯობეჱს  არს ჩემდა ჴელთა მისთაგან სიკუდილი (umǯob(ē)s3 ars čemda qelta mistagan sikudili) "I'd rather die from his hands" [Mikeladze, 1956:407]. The adverbial form with a destination function is still preserved also in the Khevsurian dialect:  ამ დღისად (am dġisad) = for this day, თუშებისად (tušebisad) = for Tushians [ibid].

The forms with –da (-და) were active with pronouns. It is very rare in other cases. In the specialized literature, according to the material at our disposal, one example is found: გაეწესა მეტრაპეზისადა (gaecesa meṭraṗezisada) [Sharadzenidze, 1956:422].

It should be mentioned that –a (-ა) in the suffix –da (-და) is not an emphatic element. In Old Georgian, adverbial case did not include an emphatic element –a (-ა). Here, two formants of one function coincide [Sharadzenidze, 1956:422; Zurabishvili, 1956:224]. Hans Vogt also considered –a (-ა) to be a formant of the adverbial case in the segment –isa (-ისა) [Gigineishvili, Sarjveladze 1978:125].

The above-mentioned manuscript samples გონიერთადა (goniertada), არსთადა (arstada)... are similar in structure to ჩემდა (čemda), შენდა (šenda) type forms.  N. Marr in the 1^st and 2^nd person pronominal forms (ჩემდა (čemda), შენდა (šenda)) gives the element -da (-და) the qualification of the preposition, and in the forms of კაცად (ḳacad), ჴელად (qelad) -d (-დ) is the remaining element of the preposition -da (-და). According to N. Marr, the basis for the forms კაც-ა-დ (ḳac-a-d), and ჴელ-ა-დ (qel-a-d) is კაც-ა-და (ḳac-a-da), ჴელ-ა-და (qel-a-da) [Marr, 1925:28]. V. Topuria restored the –da (-და) suffix of the adverbial case in the forms მისა (misa) and მათა (mata) in which -d (-დ) is lost on the phonetic ground: მის-და > მის-ა, მათ-და > მათ-ა (mis-da> mis-a, mat-da> mat-a) [Topuria, 1956:32]. Arn. Chikobava points to the opposite process, namely, უანო -დ (uano –d) is the origin for –da (-და), not vice versa [Chikobava, 1956:21].

The situation is different at the synchronous level. In modern Georgian, the -d (-დ) formant of the adverbial case is often followed by the element –a (-ა), which is of the same as the -a (-ა) added in the dative, genitive and instrumental cases ძმა-ს-ა-ც, ძმ-ის-ა-ც, ძმ-ით-ა-ც (ʒma-s-a-c, ʒm-is-a-c, ʒm-it-a-c). This -a (-ა) always appears before the particle -c(a) -ც(ა) and is not part of the case marker. –d (-დ) should be considered as a case marker in the –da (-და) complex [Chikobava, 1956:20; Zurabishvili, 1956:227], although we cannot say that -a (-ა) is a form of extension in Old Georgian forms of ჩემ-და (čem-da) type.

To determine the syntactic function of forms containing the –da (-და) element, it is significant to consider the matching function of the Georgian forms that include the –da (-და) element in the original Ancient Greek texts (hereafter referred to as Greek). From the point of view of determining the syntactic function of this or that linguistic unit of the text, this is of crucial importance. From the point of view of determining the syntactic function of a particular linguistic unit in the text, this is of decisive importance. In this case, the issue of the exact formal matching of Greek and Georgian language units is not in the foreground. To adequately depict the semantics of the linguistic units of the text under translation and their function in the sentence, it is not necessary to have an unambiguous formal agreement between the case forms of the units of the two languages. In the process of translation, it is important not to translate any case with the same case form but to adequately convey the function of the case and the semantics of the source language. This is directly related to the definition of the syntactic function of language units. Let's discuss some examples: οἷς εἰκότως κατʹ ἀλήθειαν διʹ αὐτῶν τῶν ἔργων δέδοται τὸ θεῖον εὐαγγέλιον [Laga... 1980:73, 29-30 – 75, 31].

The highlighted unit is the dative form of the plural. Usually, the Greek dative in Georgian is rendered also by the dative case. The attested sentence construction is dativus possessivus. Consequently, the function of the noun in the dative form is to express destination (possession). In this case, as mentioned above, it is not necessary to render the Greek form (dative) in Georgian with exactly with the dative case. Semantics does not require formal agreement, but it is uncompromising in terms of semantic discordance. In this context, the Greek form can be translated into Georgian with a prepositional genitive, as it can express the function of possession/destination. However, functionally, it can also be replaced by the dative form. It is a matter of translation method and stylistics what choice the translator will make.

In the attested sample, the exact equivalent of the form οἷς is რომლებისთვის (რომელთათვის) (romlebistvis (romeltatvis)) (prepositional genitive), which is freely substituted by the dative case form რომლებსაც (რომელთაც) (romlebsac (romeltac)). The manuscript has t-suffix plural form with the added suffix –da (-და) რომელთადა (romeltada): რომელთადა სამართლად თჳთ მათ საქმეთა მიერ მიცემულ არს ჭეშმარიტებით საღმრთოჲ სახარებაჲ (romeltada samartlad tvit mat sakmeta mier micemul ars č̣ešmariṭebit saġmrtoy saχarebay) (K14, 15r) “Who, because of their truly righteous deeds, were gifted the divine gospel”. As it turned out, the Greek dativus possessivus was translated into Georgian as t-suffix plural form with –da (-და) formant, which also expresses possession (destination). In this case, a specific picture is created by translating the Greek dative into Georgian in the –da (-და) formant form. As mentioned above, the forms with the –da (-და) element have the destination function only in the first and second-person pronouns (ჩემდა, შენდა) (čemda, šenda). Such forms are not attested in other cases. Thus, the examples given in the manuscript are new material:

მასწავლელთაგან მიცემულსა მოსწავლეთადა (masc̣avleltagan micemulsa mosc̣avletada) [K14, 22v] τοῖς μανθάνουσι παρὰ τῶν διδασκόντων διδόμενον [Laga... 1980:109, 95-97] "Given to students by their teachers”;

შემსგავსებით მინიჭებასა არსთადა განღმრთობისასა (šemsgavsebit minič̣ebasa arstada ganġmrtobisasa) [K14, 28r] ἀναλόγως τοῖς οὖσι χαρίζεσθαι θέωσιν [Laga... 1980:141, 95-96] "Granting to all beings their proper divinity”;

და მხოლოჲსა სარწმუნოებისა მიერ ოდენ წარმართთადაცა სწორებით მიცემითა მადლსა ყოვლადწმიდისა სულისასა (da mχoloysa sarc̣munoebisa mier oden c̣armarttadaca sc̣orebit micemita madlsa q̇ovladc̣midisa sulisasa) [K14, 37r] διά τε τῆς ἴσως αὐτῷ κατὰ μόνην τὴν πίστιν δοθείσης καὶ τοῖς ἔθνεσι χάριτος τοῦ ἁγίου πνεύματος [Laga... 1980:191, 14-16] "By granting the Grace of the Holy Spirit equally to the pagans according to their deeds."

In the attested samples are used the –da (-და) formant forms of t-suffix plural having the destination function. Their equivalent in the Greek original is the dative form, which also has the destination (possession) function.

We can prove it by taking other examples:

ვითარ-ღა მერმე კუალად შემდგომად ამათსა გონიერთადა (vitar-ġa merme kualad šemdgomad amatsa goniertada) [K14, 5v]; πῶς τε αὖ, μετὰ τούτους πάλιν τοῖς νοητοῖς [Laga...1980: 27, 171-172] “Again, whoever will be wise after this”;

ყოველთადა შეტყუჱბად შემძლებელისაებრ აღყვანებისა (q̇oveltada šeṭq̇u(ē)bad šemʒlebelisaebr aġq̇vanebisa) [K14, 8v]; κατὰ τὴν πᾶσιν ἁρμόσαι δυναμένην ἀναγωγήν [Laga... 1980: 37, 350-351] "According to the spiritual definition available to everybody”;

მასწავლელთაგან მიცემულსა მოსწავლეთადა (masc̣avleltagan micemulsa mosc̣avletada) [K14, 22v]; τοῖς μανθάνουσι παρὰ τῶν διδασκόντων διδόμενον [Laga... 1980: 109, 95-97] "Given to students by their teachers”;

შემსგავსებით მინიჭებასა არსთადა განღმრთობისასა (šemsgavsebit minič̣ebasa arstada ganġmrtobisasa) [K14, 28r]; ἀναλόγως τοῖς οὖσι χαρίζεσθαι θέωσιν [Laga... 1980: 141, 94-96] "Granting to all beings their proper divinity”;

რომელთაცა, ვითარცა ქმართადა ზრახებულსა, არცა ერთისაგან აქუნდა ძე (romeltaca, vitarca kmardata zraχebulsa, arca ertisagan akunda ʒe) [K14, 49r]; οἷς ὡς ἀνδράσιν ὁμιλήσασα, παρʹ οὐδενὸς ἔσχεν υἱόν [Laga... 1980: 255, 15-16] "She had no son from any husband."

და მჴარი განნაჩინებისაჲ პატივად ღმრთისა განჩინებული მღდელთადა (da mqari gannačinebisay ṗaṭivad ġmrtisa gančinebuli mġvdeltada) [K14, 58r]; καὶ ὁ βραχίων τοῦ ἀφαιμέματος, εἰς τιμὴν θεοῦ τοῖς ἱερεῦσιν ἀφιερούμενον [Laga... 1980: 306, 2-4] “The arm that should be raised - as a sign of God's honor ordained for the priests”;

ღირსთადა გამოჩინებადისა პირმშოსახისა მორფისაჲ (ġirstada gamočinebadisa ṗirmšosaχisa morpisay) [K14, 58v]; ἐμφανισθῆναι τοῖς ἀξίοις πρωτοτύπου μορφῆς [Laga... 1980: 309, 10-12] "Seeing the Lord-like for the worthy ones”;

ხოლო შეწუხებაჲ, ვითარცა მრავალსა მიზეზსა დასამტკიცებელად ურწმუნოებისა მიმმადლებელთაგან იუდეანთადა (χolo šec̣uχebay, vitarca mravalsa mizezsa dasamṭḳiceblad urc̣munoebisa mimmadlebeltagan iudeantada) [K14, 73v]; λυπεῖσθαι δέ, ὡς πολλὰς εἰς βεβαίωσιν ἀπιστίας τοῖς Ἰουδαίοις ἀφορμὸς παρεχόντων [Laga... 1980: 381, 66-68] "It is a pity that there are many reasons to strengthen the unbelief of the Jews”;

ხოლო ლოცვა არს, თხოაჲ, რომელთა მომნიჭებელ არს ღმერთი კაცთადა საცხოვნებელად (χolo locva ars, tχoay, romelta momnič̣ebel ars ġmerti ḳactada sacχovnebelad) [K14, 74r]; προσευχὴ δέ ἐστιν αἴτησις ὧν πέφικε θεὸς ἀνθρώποις δωρεῖσθαι πρὸς σωτηρίαν [Laga... 1980: 383, 87-88] “Prayer is a request for kindness which God bestows upon men for salvation”;

ღმრთისაგან საცხოვნებელად კაცთადა მონიჭებადთა კეთილთა გამოთხოაჲ (ġvtisagan sacχovnebelad ḳactada monič̣ebadta ḳetilta gamotxovay) [K14, 74r]; τῶν ἐκ θεοῦ πρὸς σωτηρίαν χορηγουμένων τοῖς ἀνθρώποις ἀγαθῶν ἐξαίτησις [Laga... 1980: 383, 90-92] "Requesting God-granted kindness for people's salvation”;

ძღუნად იგინი ითქუმიან დანიშნვით, რომელნი უმოქენოთა შეეწირვოდინ, ხოლო საცემელად, მოქენეთადა მიცემულნი ... სახელ-სდვა ძღუნად (ʒġunad igini itkumian danišvnit, romelni umokenota šeec̣irvon, χolo sacemelad, mokenatada micemulni … saχel-sdga ʒġunad) [K14, 77r]; δῶρα σεσημειωμένως ἐκεῖνα λέγεται τὰ τοῖς ἀπροσδεέσιν εἰσκομιζόμενα, δόματα δὲ τὰ τοῖς δεομένοις διδόμενα ... προσηγόρευσε δῶρα [Laga... 1980: 397, 53-56] "A gift metaphorically signifies that what is given to people who need nothing, and a gift, that is given to the needy ... is called a gift”;

ვინაჲთგან ძღუენ არს კუალად, არარაჲს წინაშემომღებელთადა მიცემული (vinaytgan ʒġuen ars kualad, ararays c̣inašemomġebeltada micemuli) [K14, 77v]; ἐπειδὴ δῶρον πάλιν ἐστὶ τὸ τοῖς μηδὲν προεισενεγκοῦσι διδόμενον [Laga... 1980: 399, 72-73] “Also, a gift is to be given to those who have not brought anything before”;