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A ELBAKIDZE IN IRMA RATIANI, DRŽAVNA UNIVERZA IVANA JAVAKIŠVILIJA V
TBILISIJU, GRUZIJA
RUSTAVELIJEV NAZOR IN KRŠČANSKA TEOLOGIJA
V svoji pesnitvi Vitez v panterjevi koži (Vepkhistqaosani) (1189–1207) se gruzijski pesnik Šota Rustaveli nikoli
ni eksplicitno opredeljeval niti glede religioznih preferenc, prav tako v pesnitvi ni posebej poudarjeno
krščansko obredje. Zato ne preseneča, da je bil v povezavi s svojo pesnitvijo opredeljen kot pripadnik skoraj
vseh mogočih religioznih sistemov, obstoječih v Mali Aziji. V prvi polovici prejšnjega stoletja so nastale
številne hipoteze in teorije, ki so Rustaveliju pripisovale svetovnonazorska prepričanja, kot so muslimansko,
manihejsko, panteistično in celo solaristično. Namen tovrstnih hipotez je bil v glavnem zanikanje teze o
Rustaveliju, ki jo je prvi zapisal gruzijski kralj Vakhtang VI. (1675–1737), ko je leta 1721 poskrbel za prvi natis
Viteza v panterjevi koži. Interpretacijo, ki je v Rustavelijevi pesnitvi videla izraz krščanske vere, so nadaljevali
tudi drugi razlagalci, celo pod ideološkim pritiskom sovjetske kulturne politike. Avtorji, kot so Kornelij Keklidze,
Kalistrat Cincadze, Viktor Nozadze, Solomon Jordanšvili in Akakij Gacereli, so jasno izpostavili intertekstualna
razmerja Viteza v panterjevi koži z Biblijo, prav tako so njihove študije izpostavile tipične motive in teme, ki jih
lahko pripišemo krščanski teologiji, kot so dualnost dobrega in zlega ter fizičnega in onstranskega, motiva
ljubezni in (božanske) skrbi pa tudi tipične fraze, povezane zlasti s t. i. estetiko luči. Na drugi strani v pesnitvi
lahko zaznamo tudi dialog s klasično grško filozofijo (Platon, Aristotel) pa tudi z neoplatonizmom Dionizija
Areopagita. Teme, ki jih odpira Rustaveli, so tako povezane s srednjim vekom, a že odpirajo tudi možnost
prehoda v renesanso.
Ključne besede: Vepkhistkaosani, Rustavelijev svetovni nazor, krščanska teologija, sovjetska ideologija
MAKA ELBAKIDZE AND IRMA RATIANI, IVANE JAVAKHISHVILI TBILISI STATE UNIVERSITY,
GEORGIA
RUSTAVELI’S WORLDVIEW AND CHRISTIAN THEOLOGY
In his romance, “The Knight in the Panther’s skin” (Vepkhistqaosani) (1189-1207) Georgian poet Rustaveli is
quite reserved in religious issues and the ritual side of Christianity is not emphasized. Accordingly, there
hardly remained any historically known religious system in Asia Minor, as an adherent and representative
of which the author of Vepkhistqaosani was not declared. In the first half of the last century many pseudo-
scholarly theories were created concerning the religious belief and worldview of Rustaveli (the theories
of Mohammedanism, Manichaeism, Solarism, Pantheism etc). These theories had one purpose – to deny the
traditional and fundamental thesis regarding the Christian faith of Rustaveli, the foundation for which was laid
as early as in 1721, when Georgian King Vakhtang VI (1675–1737) published the Vepkhistqaosani. The tradition
of Christian reading of Rustaveli’s poem which continued even under the severe pressure of the Soviet
ideology was most clearly revealed in finding intertextual relations of Vepkhistqaosani with the Bible (the
works by Korneli Kekelidze, Kalistrate Tsintsadze, Viktor Nozadze, Solomon Iordanishvili and Akaki Gatserelia).
The studies of the main objective-thematic motifs of Vepkhistqaosani (concepts of the good and the evil, love
and Providence, the physical world and the otherwordly), as well as terms and phrases (the names of the
Supreme Being used by Rustaveli, aesthetics of the light) has shown that Rustaveli’s world outlook is based on
Christian theology, as well as on classical Greek philosophy (both Plato and Aristotle) and Areopagite Neo-
Platonism. Correspondingly, philosophic problems raised by Rustaveli are linked to the late Middle Ages and
his approach to the resolution of these problems raises him to the thinking of the renaissance era.
Key words: Vepkhistkaosani, Rustaveli’s worldview, Christian theology, Soviet ideology.
13
TBILISIJU, GRUZIJA
RUSTAVELIJEV NAZOR IN KRŠČANSKA TEOLOGIJA
V svoji pesnitvi Vitez v panterjevi koži (Vepkhistqaosani) (1189–1207) se gruzijski pesnik Šota Rustaveli nikoli
ni eksplicitno opredeljeval niti glede religioznih preferenc, prav tako v pesnitvi ni posebej poudarjeno
krščansko obredje. Zato ne preseneča, da je bil v povezavi s svojo pesnitvijo opredeljen kot pripadnik skoraj
vseh mogočih religioznih sistemov, obstoječih v Mali Aziji. V prvi polovici prejšnjega stoletja so nastale
številne hipoteze in teorije, ki so Rustaveliju pripisovale svetovnonazorska prepričanja, kot so muslimansko,
manihejsko, panteistično in celo solaristično. Namen tovrstnih hipotez je bil v glavnem zanikanje teze o
Rustaveliju, ki jo je prvi zapisal gruzijski kralj Vakhtang VI. (1675–1737), ko je leta 1721 poskrbel za prvi natis
Viteza v panterjevi koži. Interpretacijo, ki je v Rustavelijevi pesnitvi videla izraz krščanske vere, so nadaljevali
tudi drugi razlagalci, celo pod ideološkim pritiskom sovjetske kulturne politike. Avtorji, kot so Kornelij Keklidze,
Kalistrat Cincadze, Viktor Nozadze, Solomon Jordanšvili in Akakij Gacereli, so jasno izpostavili intertekstualna
razmerja Viteza v panterjevi koži z Biblijo, prav tako so njihove študije izpostavile tipične motive in teme, ki jih
lahko pripišemo krščanski teologiji, kot so dualnost dobrega in zlega ter fizičnega in onstranskega, motiva
ljubezni in (božanske) skrbi pa tudi tipične fraze, povezane zlasti s t. i. estetiko luči. Na drugi strani v pesnitvi
lahko zaznamo tudi dialog s klasično grško filozofijo (Platon, Aristotel) pa tudi z neoplatonizmom Dionizija
Areopagita. Teme, ki jih odpira Rustaveli, so tako povezane s srednjim vekom, a že odpirajo tudi možnost
prehoda v renesanso.
Ključne besede: Vepkhistkaosani, Rustavelijev svetovni nazor, krščanska teologija, sovjetska ideologija
MAKA ELBAKIDZE AND IRMA RATIANI, IVANE JAVAKHISHVILI TBILISI STATE UNIVERSITY,
GEORGIA
RUSTAVELI’S WORLDVIEW AND CHRISTIAN THEOLOGY
In his romance, “The Knight in the Panther’s skin” (Vepkhistqaosani) (1189-1207) Georgian poet Rustaveli is
quite reserved in religious issues and the ritual side of Christianity is not emphasized. Accordingly, there
hardly remained any historically known religious system in Asia Minor, as an adherent and representative
of which the author of Vepkhistqaosani was not declared. In the first half of the last century many pseudo-
scholarly theories were created concerning the religious belief and worldview of Rustaveli (the theories
of Mohammedanism, Manichaeism, Solarism, Pantheism etc). These theories had one purpose – to deny the
traditional and fundamental thesis regarding the Christian faith of Rustaveli, the foundation for which was laid
as early as in 1721, when Georgian King Vakhtang VI (1675–1737) published the Vepkhistqaosani. The tradition
of Christian reading of Rustaveli’s poem which continued even under the severe pressure of the Soviet
ideology was most clearly revealed in finding intertextual relations of Vepkhistqaosani with the Bible (the
works by Korneli Kekelidze, Kalistrate Tsintsadze, Viktor Nozadze, Solomon Iordanishvili and Akaki Gatserelia).
The studies of the main objective-thematic motifs of Vepkhistqaosani (concepts of the good and the evil, love
and Providence, the physical world and the otherwordly), as well as terms and phrases (the names of the
Supreme Being used by Rustaveli, aesthetics of the light) has shown that Rustaveli’s world outlook is based on
Christian theology, as well as on classical Greek philosophy (both Plato and Aristotle) and Areopagite Neo-
Platonism. Correspondingly, philosophic problems raised by Rustaveli are linked to the late Middle Ages and
his approach to the resolution of these problems raises him to the thinking of the renaissance era.
Key words: Vepkhistkaosani, Rustaveli’s worldview, Christian theology, Soviet ideology.
13
