After the Flood multiplied mankind, according to the Holy Scriptures, there were no titles and tribes: “There was a whole earth and one tongue speaking in one language” (Gen. 11, I). Then the Lord God divided the humanity into ethnic groups, and the languages, the tribes, the nations. As the history of mankind indicates, these ethnic units are not constant and unchanged. The course of time has led many nations to become stronger; Then disbanded and shattered. The disappearance of the nation does not mean the physical destruction of people, in most cases the assimilation, from one ethnic group to another, is decarcated. For example, the Sumerians – the mediators of the Medias, the Persians, the Cappadocians – the Greeks. During this process, one nation’s representative uses the language of the other nation, the rules and practices of the children of other nation’s ethnic membership. The person becomes the kind of nationality he considers himself to be. What is the reason for the dissolution of the nations, what does this promote? Today the nation is called residents of a limited area, which has its own state. According to Saint Ilia the Righteous, “these single and homeless people are welcomed by the common history (see I. Chavchavadze, Op., 1984, pp. 716). The nation must have its own state. The nation loses the epoch. It is the nation that has lost statehood, or whose state is divided into parts that have lost political incompetence. The nation within the borders of a foreign state suffers from assimilation or denationalization not rapidly but gradually, gradually over the centuries.
There are certain exceptions to this rule, after the abolition of its national state, some ethnic groups, primarily for the establishment of ethno-religious communities and the establishment of national-cultural autonomy, in a foreign country also managed to maintain its own.
Georgian people are no exceptions from public policy. The disintegration of the Georgian state – divide the nation into ethnic groups, and the unification of the state supported the consolidation of the nation. For centuries Georgia’s Apostolic Church has been working towards unification of Georgia and has been working for the unity of the nation. Our mother church knew that division of Georgia and its parts in the sphere of influence of foreign countries was the main reason for the ethnic Georgian groups of ethnic Georgians (Kartli, Kakhetians, Imperials, Meskhs, Maghliani, Guruli etc.), and later Democratization – national degeneration. In the nineteenth century Ilia Chavchavadze demonstrated the horrors of the ethnic cleansing of the Georgians and the spirit of the national unity.
The old Georgian historians, mainly the Holy Fathers of our Church (Leonti Mroveli, Arseniy Beri and others), are planning to split the two states of the United States. The whole Kingdom of Georgia, founded by the King of Parnavaz, before the birth of Christ, kept the integrity of almost 800-900 years. At the end of the 6th century, it was disbanded during the descendants of Vakhtang Gorgasali and the state was abolished. VIII-IX cc Georgian national units (Tao-Klarjeti, Kakheti-Hereti and Abkhazian kingdoms) were formed in different regions of Georgia, which were united in the beginning of the XI and XI c. Which later became the Kingdom of the United Kingdom, in particular XV-XVI In the centuries it was still disintegrating. As it was noted, the consolidation of the Georgian nation was strengthened during the United Nations and, on the contrary, the formation of kinetic state units contributed to strengthening the core, tribal characteristics, dividing the nation into ethnic groups. Furthermore, the assimilation of the Georgians started in the parts of the borders of foreign states began with the foreign tribes, for instance, in the Meskhetian region of the Ottoman State, intensely followed by the Georgians’ humiliation, which subsequently partially altered their national consciousness. There were also other ethno-pioneers on religious grounds. Similar processes were followed in the eastern Kakheti and Kvemo Kartli regions of Georgia, where similar processes were followed by the North Caucasian tribes in Abkhazia and Shida Kartli – Georgians in foreign environments lost their nationality Ethnicity Ur groups merged.
Let’s discuss the issue of Georgians’ mischief. After the arrival of Constantinople, the Ottomans had not canceled the Greek Orthodox Patriarchate and, moreover, extended his rights, and the Patriarch imposed the functions of the Greek community ethnarch. Sultan had a claim to establish equilibrium and justice among Christians (see S. Lomsadze “Akhaltsikhe Chronicles”, pp. 23). The Ottomans were divided into two main groups of Christians living on the territory of Turkey and appointed Greek and Armenian Patriarchs in Constantinople as their spiritual leader. Greeks (so called orthodoxy) came under the influence of the Patriarchate: Greeks, Bulgarians, Serbs, Albanians, Valkhals, Moldavians, Croats, Syrians, Christian Arabs, Lazies (p. 25). After the entry into Meskhia, or after the entry into Southern Georgia into the Ottoman Empire, Georgians were added to them. “In 1476, according to Mehmet II issued by Canad-Mam, the status of a non-Muslim religious community was established in Constantinople and the Orthodox (Greek) and Armenian (Gregorian) patriarchs and the chief Rabbi of the Jews. All Orthodox Christians (Greeks, Bulgarians, Serbs, Albanians, Georgians, Valeklians and Moldavians) from this time were considered as one “Greek Community” (Greek Nation), which the Patriarch of Greece used as a church, as well as judicial power, even sent to Kavertour. Greek Patriarch and Bishops had control over schools and books of Orthodox nationals. They also had some personal privileges. The concept of “nation” in Ottomanism had religious content, All Muslims – Ottoman, all Catholics – French, all Orthodox – Greek, every Gregorian – was called Armenia. In the Ottoman Empire four “nation” lived; The four states (Ottoman, Greek, Armenian, French) recognized the existence of the state and the population (in fact, the number of ethnic groups, as well as the number of nations was mentioned, see A. A. Japaridze “History of the Apostolic Church” T. 4, pp 343).
What happened to the Georgians of Meskheti and Lazetians inside the Ottoman border? They became Ottoman subjects. The country’s law demanded that Orthodox Meskhetians and Lazas be subordinated to the Greek Patriarchate of Constantinople. The Georgians are the Armenian Patriarch. In the empire, the population of Meskheti (and Lazeti) was divided into four groups – Muslims (French), French, Armenians and Greeks, but all of them were Georgians. It is also noteworthy that a small number of Orthodox Christians living in the north of Meskheti, who did not fully conclude the secret union with the Patriarch of Mtskheta (Georgian) – “Georgians”.
The border of ethnic residents of the Georgians reached south to Euphrates. In the XVII c. Antiochical Patriarch Macari, who walked almost the entire Meskhetians, confirms that the southern boundary of Georgia before the Euphrates was also confirmed. The inhabitants of Arzrum have long retained the Georgian population. Archangelo Lambert writes that they had a Georgian bishop in Arzrum; XVII c. Gabashvili found the existence of Georgian churches in Gumushkane and also reminiscent of the population that it was previously considered to be Georgia (S. Lomsadze “Samtskhe-Javakheti” p. This fact is also interesting that in today’s Georgia the Greek population moved from Gumishkhane and Arzumi in XIX century, but he could resettle in Greece in agreement with Russia and Turkey, but did not want to go to Greece and decided to settle in Shida Kartli (Tsalka and elsewhere).
As it was said, the Balkan Peninsula in the Ottoman Empire, as well as the Orthodox population of Pontus and Meskheti, were in jurisdiction of the Constantinople Patriarchate. This jurisdiction was not only a clergy but also a secular character. Greek Patriarch, its Metropolitans and Bishops had court and taxation to all Orthodox Christians regardless of their nationality. All schools were dependent on the Patriarch of Constantinople, teaching in school, as a rule, in Greek. The Greek language was fulfilled in the Greek language. The Greek Patriarchate in every way contradicted the development of other national cultures. For this reason, the Greek language in the Ottoman Empire was widely spread among Orthodox Christians. This led to the study of “education” and the “eenizism” of the Church and the economic needs (see Bitcoin: “Ethno-Religious Processes in Anatolia” 1988 pp. 40-41). As seen from the Byzantine Empire, the Greek Church has adopted the right of all Orthodox nationals living in the Ottoman Empire under its jurisdiction, which led to the spread of the Greek language and the spread of some ethnic groups. As it was noted, the Patriarch of Constantinople was sent to the Greek priest of the newly attached Arabic parish. The priest, according to the laws in the Ottoman State, had indefinite rights on his flock, the priest was not only a cleric but a judge and a judge. He could even send the offender to the catore. In the parish, the priest was at the same time judges, mamasakhaslis, teachers, tax payers, all-round trustees and supervisors in all spheres of public life.
The Georgians of Meskheti and Lazeti, which were found in the borders of the Ottoman State as a result of conquest, were divided into layers of faith.
Vakhushti writes: “There was a whole Muslim formulation, rule and law. And the mosques shall be built. But the peasants of the field were left, even as they were cattle. “(” Georgians “, T. 4, pp. 729).
Approximately 1659, the population of Meskheti was divided into two layers: the highest layer was received by the Muslim and the peasants remained Christians, but without the leaders. The Georgian clergy did not serve the Georgian peasantry as the Georgian Church was deprived of material-financial grounds and the nobility did not care for the church anymore. Without the Georgian Church, as Vakhushti writes, the peasants left unchallenged as “cattle,” the Greek, the Armenian and the Catholic churches, have been divided among the Ottoman Empire by state authorities (recognized by the authorities), and part of the peasants have been blessed with the nobility. It should also be noted that the Georgian Church was fiercely persecuted in the Ottoman Empire, because in the view of the Ottoman authorities the state of Georgia was going to rule the Russian state with the will of the Georgian Church in Transcaucasia. Russia was a fighter against the Ottoman Empire. The Georgian peasants living in Meskheti and Lazeti, who maintained Orthodox faith as mentioned above, became the parish of the Greek Patriarch of Constantinople in accordance with the laws of the Ottoman State.
A similar process is taking place in every nation. The state of the nation that can not see the high level of self-awareness can not keep itself and is part of another nation. There is no exception to the Georgians, therefore St. Ilia the Righteous said: “Woe to the people who have broken the common vial. It is a great idea that we all should see in Georgian, the name that everybody has broken out of our minds, “he said.
The low level of national self-consciousness was the main reason for the Georgians to become Greeks, Tatars, Armenians and Ossetians!
Due to the political situation, the Georgian nation was separated from the united body of Georgians who were unwilling to leave our mother, the Georgian Apostolic Church and become the parish of foreign churches.