Much of Kostanti-Kakhay's biography is known from the hagiographic work The Life and Passion of Kostanti-Kakhay, the full title of which is "the Life and Passion of the Holy Martyr Kostanti the Georgian, who was Martyred by Jafar, King of Babylonians". Its anonymous author, apparently a monk, identifies himself as a contemporary of Kostanti, saying that the martyr "lived during our time", when Theodora, the Byzantine empress who opposed iconoclasm, reigned as a "servant of God". In the same passage, the author also mentions Theodora's son Michael III. In general, the Life and Passion of Kostanti-Kakhay reflects the rise of Byzantine cultural and political influence and of Georgian nationalism. The text incorporates many other narratives and contains several biblical allusions. Its opening phrases are a literal translation from George of Alexandria's Life of Saint John Chrysostom, a text otherwise unknown in Georgian until 968. It also echoes several passages from the earlier pieces of Georgian hagiography – the anonymous Passion of Eustathius of Mtskheta and Ioane Sabanisdze's the Passion of Abo of Tbilisi. The earliest extant manuscript of the Life and Passion of Kostanti-Kakhay dates to the early 18th century. First published by Mikhail Sabinin in 1882, it has been translated into Latin, Russian, and English.
Biography
According to the Life and Passion of Kostanti-Kakhay, Kostanti-Kakhay was born of a noble family of Kartli in 768. "Kakhay" is the sobriquet, indicating his origin from Kakheti. Kostanti amassed a considerable wealth and publicly professed Christianity at the time when the Abbasid political hegemony was strongly felt in the Georgian lands and an Arab emir sat at Tbilisi, the erstwhile capital of Kartli. He was respected for his generosity and pilgrimage and donations to Jerusalem. He was 85, when he was seized, as "a leader and the most noble man in all of Kartli", by Bugha, the Turkic commander of the Abbasid army in the Caucasus, and sent to the court of the caliphAl-Mutawakkil in Samarra. The seasoned captive rejected both offers of wealth in return of apostasy to Islam and threats of torture, remaining steadfast. Two noblemen from Somkhiti, who had agreed to convert to Islam, visited Kostanti in prison, first to persuade him and a second time to behead him; in both cases they failed. Then the caliph sent his own servant who put the defiant prisoner to death. The Life and Passion of Kostanti-Kakhay ends with moralizing:
Kostanti's patristic biography is corroborated by a stone inscription in the Ateni Sioni church in Kartli, near Gori, which relates that "on August 5, a Saturday, in koronikon 73, the Islamic year 239, Bugha burnt the city of Tbilisi and captured the Emir Sahak and killed him. And also in August, on the 26th, on Saturday, Zirak took Kakha and his son Tarkhuji prisoner." The events described in this inscription were part of Bugha's Caucasian expedition, in the course of which he sacked Tbilisi and had its rebellious Muslim emir Ishaq ibn Isma'il executed. The Georgian nobles who sided with the emir were also punished in a series of reprisal raids commanded by Bugha and his lieutenant Zirak. Many captives were taken; some of them killed. The 9th-10th-century Armenian historian Tovma Artsruni, while recounting the same events in his History of the House of the Artsrunik', mentions the martyrdom of Kakhay, "of the upper land", and his companion Sevordi at the hands of the Muslims. Another Armenian historian of the early 10th century, Hovhannes Draskhanakertsi, refers to seven men martyred under Bugha in 302 of the Armenian era, which corresponds to the year of Kostanti's death.
