Abstract
In response to Stephen Shoemaker’s recent publication of an English translation of the Georgian Life of the Virgin attributed to Maximus Confessor, this essay revisits some of the arguments which Shoemaker and Michel van Esbroeck have proposed in favour of the attribution. In addition to arguing that the original Greek text cannot come from Maximus’s pen, I also question the same scholars’ suggestion that the text was produced at the end of late antiquity, and moreover point to some of the problems evident in their approach to the Georgian translation, which has been conflated with the original Greek Life at the expense of other crucial witnesses to the lost Urtext.
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