The Unknown Factors: Evidence from the Cave Monasteries and the Significance of Georgian Vernacular Religion as a Relic of Earlier Ritual Practices

Any research question as complex as trying to unravel the level of cultural interaction between Syria and Georgia in late antiquity is bound to have many facets to it, particularlywhen the problem is approached in an interdisciplinary manner. Although the previous chapters have largely revealed the same pattern of evidence, with the archaeological, art historical, liturgical and historical data seeming generally to point in the same direction, there are two outstanding issues that have not been resolved and, in both cases, it seems that future research is necessary. The first of these issues is the question of cave monasticism. It will be remembered that the only definitively Syrian early Christian artefact excavated thus far in Kartli or Kakheti was the Symeon Stylites medallion discovered at Davit Gareja in Kakheti.1 For this reason alone it would seem sensible to look at the relationship between this complex and Syria, but as will be outlined below, there are a number of other reasons why it is desirable to undertake a comparative study of cave monasticism across the wider region. Secondly there is the tantalising echo of the Syrian bema liturgy in the use of pre-altar crosses in the Georgian highlands (and previously elsewhere as well) as well as the use of the tau-shaped drosha offering a possibility of interplay between early Christian rituals and vernacular beliefs.2 Accordingly this chapter will offer some context to these two outstanding questions and discuss why these topics appear fruitful areas of future research in the hope of stimulating more interest and debate.