IRAN AND THE WORLD IN THE SAFAVID AGE
Abstracts  

Gelashvili, Dr. Nana, Institute of Oriental Studies, Tbilisi, Iranian-Georgian Relations During the Reign of Rostom (1632-1658)

After the formation of the Safavid State in 1501, a new era in the long history of Iranian-Georgian relations begins.  The change in the relationship was dependent on the historical situation not only in Iran and Georgia, but also in the entire Near East.  From this point of view, special attention may be paid to the early thirties of the seventeenth century, when relations between Iran and Georgia entered a new phase, with ramifications in the political, economic and cultural spheres.  At the time Iran was ruled by Shah Safi I (1629-1642), who, with reference to Georgia, continued a policy of compromise, stemming from his grandfather Shah Abbas I (1587-1629).  This meant leaving the country's socio-economic system unaltered, with the Bagrationi in power as the rulers of Georgia and holding the title of vali, after converting to Islam.  This new form of relation found its expression during the reign in Kartli of Rostom, also known as Khosro-Mirza (1632-1658), who had been brought up in Iran as a Moslem.  Holding the post of Darugha of Isfahan, he played a decisive role in the enthronement of Safi.  According to historical sources, so boundless was the gratitude of the seventeen-year old Shah that he called Khosro Mirza father and solved state problems in accordance with his advice. Later the grateful Shah made him king of Kartli.  This was, to a certain extent, a response to a rebellion against Iranian rule organized in 1632 by Teimuraz I, king of Kakheti, and David Khan Undiladze.  It was Rostom who was in charge of putting down the rebellion and he succeeded in doing so, but he had to struggle against Teimuraz in defence of his own throne and they were engaged in warfare for a long time.

Rostom deserves special interest in connection with relations between Georgia and Iran.  Owing to his highly delicate and balanced policy, the internal and external situation of Georgia improved to a considerable extent.  Appointed by the Shah, Rostom remained loyal to him, firmly supporting his interests, without forgetting his native land.  As a result, Rostom demonstrated remarkable religious tolerance, laboured to renew Christian churches, launched building campaigns and gave his strong support to the activities of Catholic missionaries to serve the purposes of his policy.  Though, on the other hand, it was under Rostom's rule, that Qizilbash tradition, administrative offices etc. were introduced into Georgia.  These facts are amply confirmed in Georgian, Persian, Ottoman, Armenian, Russian and European sources.

Thanks to Rostom's high authority at the Iranian Court, even after he came to the throne of Kartli, and for the rest of his life, Rostom was considered to be Darugha of Isafahan.  He alone was responsible for appointing a Na'ib or Deputy to the position, while the Shah used to approve his Georgian candidates readily, but on condition that they adopted Islam.

    
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