Among other uses of Syriac script for non-Syriac languages, we know well of Garšūnī (or Syro-Arabic) and even Syro-Armenian and Syro-Kurdish (especially the Lawij of Basilios Šemʕon al-Ṭūrānī), but I was surprised to find in my recent cataloging work a small example of Georgian written in Syriac script.* The text, which follows several pages of a grammatical list, is on one page of CCM 10 (olim Mardin 81) and it was not noted by Addai Scher, who cataloged the collection in the early twentieth century. It’s the trisagion (vel sim.: the Latin may be a garbled version of lines from this Easter hymn) in eight languages: Latin, Greek, Armenian, Georgian, Persian, Turkish, Arabic, and finally, Syriac. Much might be said about how these languages are represented in this short text, but here I’m only considering the Georgian part, lines 13-14 below.
The Georgian trisagion (words, transliteration, and ET here) is:
There are many recordings available of the hymn: here is one:
The noun “God” and the adjectives are all in the vocative case, and in the last line we have the verb შეწყალება, which might be analyzed as
There are several occurrences of the imperative ἐλέησον (with first or third person objects) in the Gospels, and so we can look among the Old Georgian versions to see how else the phrase is translated. Here are a few, all from the Adishi version:
- Mt 9:27, 20:30 მიწყალენ ჩუენ
- Mt 15:22 შემიწყალე მე
- Mt 17:15 შეიწყალე ძჱ ჩემი
- Mt 20:31 გჳწყალენ ჩუენ
- Lk 17:13 შეგჳწყალენ ჩუენ
The last one, also with 1pl object, is different from the trisagion form only in orthography. The form from Mt 9:27 and 20:30 is built on the same root, but without the preverb შე- and with the 1st person marker მ- instead of გუ- (or variations thereof). The form in Mt 20:31 also has no preverb, but (allowing for the slight orthographic difference) it has the same 1pl markers as in the triasagion form. Finally, those in Mt 15:22 and 17:15 do have the preverb, and given their objects — 1sg and the 3rd person object “my son”, respectively — these forms look exactly as we would expect, the objects marked by -მ- in the first case and -∅- in the second, and naturally without the final -ნ to mark a plural object.
If we compare this Georgian text with the Syriac script above, we find the latter to be muddled. Recognizable to some degree are წმინდაო (Syr. zmyndʔ), ღმერთო (ʔwmrtw), ძლიერო (zryzw), and უკვდავო (ʔwkwdš), but that’s all I can see. While the Syriac letters are hardly as fitting for Georgian as the Georgian alphabet itself is, even with Syriac one might have gotten closer than the orthography in this example. What is the source of the confusion? Did this scribe write these lines from something he heard or knew himself? Did he copy from another written source also in Syriac letters?
I would be happy to hear about any other examples of Georgian written in Syriac letters, but I suspect it is a rare phenomenon.
* Thanks for their comments to Hidemi Takahashi and Nathan Chase, with whom I discussed this text a little.