A Lecture delivered at the L. Meskhishvili Drama Theater in Kutaisi , 20 May 1990

Dear friends, even in extreme political turmoil, our ancestors were not oblivious of science, poetry, knowledge. Even in times of war they cared for the development of spiritual culture. This was Georgian history. To excuse ourselves today from a similar concern by reference to our being engaged in political struggle, with no spare time for science and culture, would indeed amount to a betrayal of our historical traditions.

I wish to illustrate this by the example of the person to whom I am dedicating this lecture and whose service to the Georgian state and nation is incalculable. What is most important, he was himself a paragon of all this, setting up from his capital city, Kutaisi, the great spiritual center of Gelati. The person I refer to should today serve as an example for us, for he combined the struggle with Georgia's foes and the building of the Georgian state with an extensive religious, philosophical, and scholarly activity that is truly astonishing. The man I am speaking of is David the Builder. We have no other example in our history of a king and commander-in-chief being such an outstandingly erudite scholar, as well as a poet arid creator of spiritual culture. And our ideal today too should be such activity. Our great kings followed this tradition not only when Georgia was felicitous, free and powerful but in the dark periods of her history as well. Take the king-poet Vakhtang VI, who was a scholar, commenting on and publishing The Knight in the Panther's Skin. In other words, even in times of extreme historical adversity the interest in scholarship and spiritual culture never cooled down. Neither should we forget this today, when Georgia is swept by the national-liberation movement.. Let us recall how David the Builder during his campaigns, mounted on his horse, carried with him books by Gregory of Nazianzus, Gregory of Nyssa, the writings of philosophers, and - fully armed - read them in his ambush, holding his bow in one hand and a pen in the other A case is on record when the enemy all but overrun his hideout and the king slew one of them on the spot.

The situation is almost the same today, when we have to struggle for the freedom of Georgia and revival of her statehood. During this time we must not be oblivious of religion, culture, philosophy, science and scholarship. Only in this way we can be victorious and preserve the image the nation had from prehistoric through historical times. As you know, Colchis was a seat of ancient culture and wisdom. Hellenic culture may be said to have been a superstructure built on Colchian culture, the for-mer arising front the latter. This is seen clearly from the myth of the Argonauts. What is the Golden Fleece? It is a symbol of ancient, mysterious wisdom that had been preserved only in Colchis at the time. Cold is a symbol of the highest spirituality and purity, while the ram is also a symbol of supreme purity of thought, reasoning and culture, and the Golden Fleece is to be found in the country which possesses this wisdom. It is suspended from an oak, the latter being an embodiment of an ancient cult which started in Colchis and then spread worldwide, Greece included. As you know, the cult of the oak occurs in Europe too, and later in Greece. However, it began from Colchis, and the first oak - the first didi chqoni, i.e. "Great Oak" (the designation of the institution of Chqondideli being related to it) was that ancient Colchian oak on which the Golden Fleece was hung and for the acquisition of which the greatest Greek hero Jason had to undergo many stages of. self-development and purification. He did all this in order to acquire the wisdom symbolically embodied in the Golden Fleece. The sages of ancient Greece expressed their purport symbolically or allegorically, never conveying their wisdom directly. Thus, the great oak, the Golden Fleece, and the trials the Greek hero Jason underwent in order to acquire the Golden Fleece are all symbolic. What did he find in Colchis? He found a world of ancient wisdom, prehistoric wisdom - it may be said - the earliest wisdom of mankind. At that time, all this had been lost in Greece, for the country was then at a much lower cultural and developmental level than Colchis. But the fact that Jason was introduced to Colchian mystery, that he was put through certain tests by being confronted with warriors, the dragon and fire-breathing oxen - all this shows that ancient Colchians nurtured Greece, i.e. Hellenic culture.

But the Colchians were only a pad of a large group of other Kartvelian peoples, for at that early time the Georgian ethnos was lo-cated not only in the Caucasus but extended from the Pyrenees to India; this ancient Kartvelian or Iberian race had several distinct branches. These were the world of the Pyrenees, the Mediterranean world, the Minoan world, the Trojan world and Pelasgian world, the last two constituting the primordial population of Hellas or modern Greece.

This was the population found by the Vedic Greeks arriving in Hellas, the culture of the indigenous population being higher than that of the newly arrived Greeks, as expressed in. the myth of Prometheus. Prometheus symbolically embodies the wisdom of the ancient Kartvelian or Pelasgian tribes, which formed a single world, a part of which was Colchis. That is to say, Colchis was not the only seal of this culture: it was a culture - let me re-peal - diffused from the Pyrenees to the Mediterranean and Aegean worlds, and to Asia Minor where later we find the Cappadocian and Meskhian or Moschian tribes mentioned in the Bible.

The alchemists were the ancient sages of the Caucasus, the priests of the mysteries. Guardians of mysterious wisdom, the alchemists brought the practice of that wisdom into the Middle Ages. Alchemy involved the obtaining not only of physical gold but of spiritual gold as well. It had the ideal of the golden stone. This philosophers' stone was the same Golden Fleece, sought in that pagan period by Greek sages and medieval alchemists.- Hermetic alchemists. (It was called the Hermetic way be-cause it stemmed from the wisdom of Hermes Trisgemistus, a legendary author.) The Caucasus was called "the mountain of philosophers" where - in their symbolic language - was located the ore of heavenly faith or the Golden Fleece. In other words, in the Middle Ages the Caucasus was considered a land of heavenly wisdom, for it possessed the ore of heavenly faith. The ore - symbolically, of course - indicated this wisdom, that is to say, the wisdom of ancient Colchian mysteries, or the wisdom of the Golden Fleece. The expedition of the Greeks against Troy - that proto-Kartvelian, proto-Georgian, or Colchian world - had the objective of carrying away the wisdom that the Greeks lacked. This wisdom being symbolically embodied in the Palladium or a statue of Pallas Athena, which was preserved only in Troy, and not to be found in Greece. This is how Georgia, the Georgian world, and the ancient Colchian world were represented in Classical mythos arid poems. As you know, in his wanderings Odysseus comes to visit Circe, the sister of Aeetes, and the son of Circe and Odysseus was Latinus the progenitor of the Latins or Romans. Symbolically, this means that the Latins and Romans too are of semi-Georgian descent, for the Colchian Circe - the aunt of Medea and sister of Acetes - was the mother of Litmus the eponym of the Latins.

Consider too Theseus' visit to the kingdom of Minos in Crete. He slew the monster Minotaur confined in tie labyrinth; and then escaped from the labyrinth with the help of the thread given to him by Ariadne. As is known, Minas was Aeetes' brother in law: Aeetes’ sister Pasiphae was the wife of Minos - a situation that suggests the very close relationship of the various cultures of that period. The ancient Minoan culture, dating from the third millennium B.C., is of the same age as Colchian. The determination of the age of Kutaisi, the seat of Colchian culture, at approximately 3000 years (some mention 2500) is a puerile mistake. Although it is not possible to determine the precise age of Kutaisi, it surely is a much older city and is, in my view, at least 4000 or 5,000 years old. The first name of Kutaisi, as you well know was Aea. The name is symbolic of the culture of mysteries, for the sounds of the word expressed ancient mysteries. In ancient mysteries a sound combination called Aeo expressed definite wisdom and the character of mysteries. Aea was an ancient seat of mysteries or centers of wisdom. The origin of Colchis and its capital should be sought many millennia earlier, whereas the creation of the myth of the Golden Fleece may be said to date from a much later pe-riod, when that wisdom was on the decline and that culture was no longer at its highest level. Of course, it was even then at a much higher level than that of the contemporary Greek culture. In other words, these Colchian mysteries and the city of Aea were already on the wane when Aea was visited by Jason. The two stems - Cut and Aea merged, forming the name Cutaia. Thus, the ancient Colchian capital city appears to have been on this spot.

As you know; the location of Phasis is a subject of much controversy in scholarship. Today it is not possible to. establish its exact location be-cause of the change of the sea. However, archaeological excavations permit us to determine its location near Vani - in the vicinity of Nokalakevi, Vani and Kutaisi. This area was the center of the ancient Colchian culture, and Phasis seems to have been located in this zone rather than near the present-day coastline. This later Phasis was in a different location than the ancient, prehistoric Phasis, the change in lo-cation being the result of the change in the coastline. Authors of the first and second centuries, of course, speak of the Phasis that was situated in the vicinity of modern Poti. An ancient city site has been discovered at the bottom of lake Paliastomi, but the earliest Phasis was approximately to the right of the present railway; the sea must have been to the left of the railway, while land started on its right side. It was in this area that Phasis and other Colchian settlements, the centers of the ancient culture, began. This was the situation in the prehistoric period. As I have noted, the tradition of locating Phasis here continued into the Middle Ages. It was known in the ancient world that Colchis was the land of the Golden Fleece and ancient mysteries, the country of King Aeetes and Medea. She was tile founder of the first mysterious science that served as the basis of medicine. (The word medicine is related to Medea ) Of course, at that time medicine was at the level of treatment with herbs, a treat-ment that had attained its peak precisely here in Colchis.

It was here that the Argonauts found the herb - 'blood of Prometheus' - with which Medea treated the sick; here was the garden or Hecate, the most ancient garden of medicinal plants into which Mdea led the Argonauts and in which she introduced them to the knowledge of the medicinal wisdom that existed in Colchis. And it was precisely from here that this ancient medicinal wisdom spread throughout the world, in the same way as the culture of metallurgy diffused from Colchis arid the Tubals, Kartvelian tribes of Asia Minor, the tradition continuing into the Middle Ages. Thus, just as in the early world there was knowledge of Colchis being the homeland of the primary rnysterious wisdom, so too ii the Middle Ages the Caucasus, as noted above, was called the Mountain of Philosophers- the repository of the ore of heavenly faith and the home-land of the philosophers' stone or Mons philosophorum.

In the Christian movement in Europe, this philosophers' stone was otherwise called the Grail, the two words being semantically identical. Traditionally the Grail is the sacred cup used by the Savior at the Last Supper. The cup had wine in it and taking the cup, He addressed his disciples: "Drink front it, all of you. For this is my Blood, the blood of the covenant, shed for many for the forgiveness of sins" (Matthew. 26:28) Then, according to one tradition, when he raised the cup for his disciples to see, it was not an ordinary cup but one of precious jasper. After the. crucifixion of Christ, his secret disciple, Joseph of Arimathaea, indeed filled that cup with the Saviour's blood. Present at the crucifixion were not only the other disciples and the women-anointers, but also Joseph, referred to in the Gospel as the secret disciple of the Savior. In Georgian frescoes and icons Joseph of Arimathaea is depicted with a cup in his hand (this motif is frequent in our chased art as well), filling it with the Savior’s blood. Subsequently, according to tradition, Joseph of Arirnathaea took the cup to Ireland. Later, in medieval Europe, this cup was traditionally in possession of European knights - the knights of the Round Table and those of the Grail. Following the start of the Crusades, European knights. arriving to Jerusalem, absorbed the Eastern wisdom and thus, these two knowledge - European-Christian and Eastern - had merged.. Approaching the Caucasus as well, the Crusaders established close contacts with David the Builder's Georgia. It was through this relationship that these two wisdom fused: Georgian arid European. It was in the Caucasus, the Mountain of Philosophers, the seat of the ore of heavenly faith, that the two movements merged, as recorded in the Chronicles of the Crusaders and in the work of the twelfth-century German poet Wolfram von Eschenbach.

The Grail, used by the Savior at the Last Supper, was brought to Georgia in the reign of David the Builder, as we learn from Von Eschenbach's poem, in which David the Builder is referred to as King-Priest John. Wolfram von Esehenbach's Parzival is a work in which events are described symbolically, with no real names of countries given. Instead of direct reference to countries, we have legendary or mythical lands figuring in the poem. Georgia is, of course, not mentioned directly, but it is suggested as a country adjoining the Caucasus Range. Here is the beginning of spiritual wisdom, the beginning of everything that later developed in Europe and in the world at large. It is also indicated in the poem that it is here that the Grail is - this highest symbol of Christianity - in this country over which King-Priest John reigns combining king and priest in his person.What does the combination of king and priest mean? Let us recall David the Builder holding a church in his hand in the Gelati fresco: Why is he holding a church in his hand? Because he was an equally great statesman as he was a church-man; he was an equally great king as he was a theologian. Although we have no official evidence of his ecclesiastical rank (this seems to have been kept secret), that he had such rank is intimated in the Crusaders' Chronicles, where he is called King-Priest John. In those days there existed a tradition of secret priesthood and monkhood. Kings often became monks in secret, assuming confidential names. David the Builder appears to have had such a name, for the Crusaders unanimously refer to him as John and King-Priest John. The implication is that he was both a mainstay of religion and of the state and the political life of Georgia, combining these two principles in himself.

But David the Builder had a preceptor- a leading personality - so to speak, father of the king and of the state. That was the Bishop of Chqondidi. Why was his name given to the institution uniting ecclesiastical and political power, the institution that was actually the supreme authority in the Georgia of the period? To be sure the king was an absolute monarch, but the Chqondideli was the symbol of supreme authority, hence the saying at the Court that the Chqondideli was the king’s father, and the same appellation is used in reference to him by the historian of David the Builder. This much we know from history, and that is why in Christian Georgia this institution was given the name Chqondidi, i.e. the name of the cult of the 'great oak' (chqoni meaning 'oak') and didi ('great'), This was because in ancient Georgia - that is Colchi's - the worship of this great oak had survived, while in the Christian period the name was given to an eparchy. The name 'Chqondideli' was preserved to express the traditional unity existing between the wisdom of the pagan period and that of the Christian era. This unity might have been given the name of Martvili or some other Christian name, but Chqondideli was retained. Priority was given to this name, I believe, to indicate the importance of David the Builder's role in the coming together of the two wisdom. It does not indicate the superiority of pagan wisdom. But it does indicate the key role David the Builder personally played in the merger. He is depicted in the Gelati fresco upholding a church. No other king was accorded this honor, as a glance at the royal images in frescoes will show You cannot find a single other Georgian king holding a church in his hand, because we have had no other king who combined in his person Church and secular wisdom. And it was at Gelati that this merger took place - the merging of the ancient wisdom given in the myth of the Golden Fleece and the history of Colchis with biblical and Christian wisdom.

I linked this lecture to Gelati to let the residents of Kutaisi know what city they are living in and what place Gelati is. I can state with full re-sponsibility that the world has not had a similar center of medieval wis-dom and education, and this is recognized not only by Georgian scholars but by foreigners as well. I shall read to you the unprecedented view of the greatest modern Russian scholar, Academician Losev, on Gelati and Georgian Neoplatonism. This aged man visited Gelati, at which time I met him for a talk, and he later published an article in a Georgian journal. I want to introduce you to it, but, before I do, let me tell you that there was nowhere in Europe a cultural seat like Gelati, not even in Byzantium. There was at that time in Europe the Platonic Academy in Chartres which was comparable to Gelati, but neither that Academy nor any other seat of culture in that epoch could boast of a philosopher of the calibre of Ioane Petritsi. Here is what David the Builder's historian has to say:

"In that place he assembled men of upright life adorned with every virtue,. not only those who could be found in his own kingdom: whenever he heard about someone of special piety and goodness, with perfection and abundance of spiritual and bodily virtues, in any part of the world, he sought that person out, made extensive inquires and had him brought to that place and allowed him to settle there… They were assured of a living free from want. Indeed. there is now a second Jerusalem of all the East for learning of all that is of value, for the teaching of knowledge - a second Athens, far excelling the first in divine law." (Kartlis Tskhovreba, vol. 1, pp. 33O-331)

In short, Gelati was the kind of religious and spiritual center that Jerusalem was in Christian culture, and, in addition, it was a seat of Classical Greek wisdom, similar to the Greek capital Athens but far ex-celling it because the pagan wisdom was enriched by the wisdom of Christianity. In other words Gelati was Athens at Christian level.

What was taught at Gelati and wherein lay the greatness of this cul-tural centre? As you know, mediaeval - particularly Western - Christian-ity obscured everything that was humanistic, being opposed to whatever was thought to be worldly; only the divine side was pushed to the fore, while humanistic wisdom was relegated to the background. Classical wis-dom was generally declared unlawful, though the great Christian Fa-thers, e.g. Basil the Great, insisted on the study of Classical wisdom, saying that wisdom that could help in the salvation of the soul could be gleaned from ancient books too. Justin the philosopher, the first Chris-tian Father, said that Socrates and Plato were the same servants of Logos or Christ as were the Fathers. However, since these early Greek philosophers lived in the pagan period, they had only a partial opportu-nity to serve Logos. Justin's view was opposed by the Byzantine Church, but at the time of the emergence of Gelati, this opposition had already been overcome in Byzantium and the interest in ancient Greek wisdom or philosophy was so great that the dogmatic representatives of the Church were unable to suppress it. But although the study of Classical philosophy had commenced in Byzantine theological academies, the level of such study at Gelati was much higher than in Byzantium and Europe, for the whole or Classical Greek wisdom was taught here, as seen in Petritsi's works.

And it was not only ancient Greek wisdom that was revived here but also Chaldean, Egyptian, and that of all the other cultural seats of the ancient world. The philosophers at Gelati integrated all this organically into Christianity and the Bible. For them biblical wisdom was insepara-ble from ancient Greek wisdom. This is why this "new Athens far excelled the first", as stated by David the Builder's historian.

Now I shall quote Academician Losev's words on Gelati.

"Georgian Neoplatonism is anthropocentric. Here man is the basis of everything, but there is a great difference between Georgian Neoplatonism and German Neoplatonism - between Eastern and Western Neoplatonism. The Neoplatonism followed by the representatives of the Georgian Renaissance* - Ioane Petritsi and Rustaveli - is anthropocentric. However, it is an anthropocentrism that does not abolish respect for nature - the nature worshipped by the ancients, particularly. the stars and their regular revolution. This anthropocentrism does not destroy nature, as was the case in the West, nature became enriched by man coming to it with his subjective needs and by turning into personality desirous of sensing and reshaping everything. Individual studies of Neoplatonism had been carried out but none with such a deep insight into this philosophical teaching.".(*and, by the way. Losev shares Acad. Shalva Nutsubidze’s views that the Renaissance commenced in Georgia much earlier than in Europe - at the end of the eleventh century instead of, as in Europe, the end of the 13th century)

I shall now speak at length about the disciplines taught at Gelati Academy and about why we can assert that this seat of wisdom and scholarship was unique in the medieval world. Here the seven liberal arts consisting of trivium and quadrivium, were taught, just as they were in the rest of the medieval world, including Byzantium and Western Europe. Ieurope. The trivium consisted of grammar, rhetoric, and logic; the quadrivium - of arithmetic, music, geometry, and astronomy. These branches of knowledge were taught at Gelati at a level unsurpassed any-where else. This was due to the fact that the great and wise king David the Builder brought together the greatest scholars and sages of the time and appointed Ioane Petritsi - that luminary of world philosophy and science - as their teacher. Incidentally, when Acad. Losev visited Tbilisi in my conversation with him I expressed my great admiration and re-spect for the Russian philosopher Solovyov. He was a great nineteenth century Orthodox Christian philosopher and theologian, unequaled in his day. Losev smiled and said: Why do you talk about him when you have Petritsi in your background? I was fully conscious of Petritsi' greatness but refrained from comment out of politeness. It was Losev who took the initiative, saying that the day before he had visited the Academy at Gelati where he had knelt and prayed (incidentally, he was a profoundly religious man) to the reverend Father Ioane to intercede for -him. He had come to Gelati specifically to pray to the soul of Ioane Petritsi and to see the place where that great man had flourished. By the way, the publication in Russian of Proclus' Elements with Petritsi' commentaries is credited to Acad. Losev. Unfortunately, the translation is not without flaws, but this can be remedied. It should be said, however, that study of Petritsi has barely commenced, for he can be likened to a great sphinx into whose world we have so far gained but little insight. Regrettably, at this time we have not yet determined the purport of some of Petritsi's terms or statements, and not yet risen to his level of thinking.

The seven liberal arts were taught here then as they were in other schools at that time. But in the Academy an emphasis was given to the human personality and its faculties that was quite unlike the practice elsewhere. Medieval scholastic Christianity typically focused only or God and was oblivious to the human personality. In a sense, medieval Scholasticism tended toward Monophysitism. But interest in God alone is not full Christianity; since complete Christianity calls for the union of God and man, for our Savior Jesus Christ was not only God but God and man. Both sides are essential to Christian wisdom and both were give due attention in Gelati. This approach results in genuine, Dyophysitism a way of thinking that considers the divine and human as an harmonious whole.

The emphasis given at this academy to the human personality is testified to by the presence of the great Rustaveli - as great, it may be said, as Petritsi. The human .personality is central to Rustaveli. In fact, in that the emphasis on the human personality and human wisdom is the essence of the Renaissance, one can argue that the Renaissance began precisely here with Rustaveli and Petritsi, and developed in Europe only later.

Not only were the seven liberal arts taught, under the direction of Petrilsi, in the context of harmonic study of God and man but another element was added: a study of the universe. Just as the cognition of God and man are indivisible, so are these inseparable from a cognition of the universe. A study of the universe, which, as you know, really be-gan in Europe only in the 16th - 17th centuries, flourished at Gelati in the 12th century. Petritsi's works exhibit a high level of study of the uni-verse and of the stars. Petritsi also speaks of the wisdom of the Chaldeans and of Abraham, which was stellar wisdom. Setting the Gelati Academy the task of studying this wisdom, he states that Chaldean wis-dom does not contradict the Bible, for the Bible - especially in the Psalms - refers to celestial bodies that are endowed with reason and soul, and that the "sun recognized its time of setting", and that if it rec-ognized the time of its setting it would not lack knowledge of its rise. In other words, the sun and the stars are intelligent beings. This does not contradict Christian, biblical wisdom. Petritsi quotes from the Psalms: "The heavens tell out the glory of God" (19) against those who believed (apparently for certain dogmatic reasons) that astrology or stellar wis-dom was unacceptable and should be rejected. To be sure, astrology was unacceptable to Christianity, but astrosophy or stellar wisdom was legalized in Georgia and Christianity did not oppose it. Father Ioane was not only a philosopher and teacher but also a preceptor, ecclesiastic, and a dogmatic Christian, in the best sense of the term. Dogmatism should not be taken inevitably as something negative. There can be a narrow dogmatism, but respect for dogma is not a negative phenomenon, and Petritsi's dogmatism was certainly not negative. He used it in his role as teacher, to reconcile human and divine wisdom, calling at the same time for the study of the Classical world and its mythology and wisdom in or-der to integrate mankind's wisdom. Here are several passages from Petritsi's works that illustrate his willingness to use in his studies all as-pects of human and divine knowledge. In one of his commentaries Petritsi speaks of ancient Greek, or Orphic, mysteries. The word Orphic is derived from the name Orpheus. And who is Orpheus? He is an ancient Greek hero closely related to ancient Colchis, that is, to ancient Georgia or the Kartvelian world.

But before I say more about Orpheus and his role in Petritsi's inte-gration of all parts of human knowledge, let me point out a fact that the scholarly community is not well aware of: - that the ancient Greek culture, mythology, and mysteries presumably derived from the proto-Greek or Pelasgian world was in reality a product of the Kartvelian world. The gods of the ancient Greek pantheon were the same as the gods of Kartvelian or Pelasgian provenance, and all ancient Greek heroes are related to prehistoric Georgia. Heracles was connected with prehistoric. Iberia; he goes to the Pyrenees to bring back the apples from the garden of the Hesperides, this being the symbol of supreme wisdom. Theseus goes to the selfsame Kartvelian world - that of Minos in Crete - in order to gain possession of that wisdom in the form of the labyrinth. Jason and other Greek heroes come to Colchis to gain this wisdom.

Now Orpheus is another Greek hero closely associated with ancient Colchis, also called Egros. The father of Orpheus is referred to as Egros or Egri. Orpheus' purpose was to revive that ancient Pelasgian or proto--Georgian wisdom, to convey it to Greece and to integrate it with the more primitive Greek culture. Hence this great artist of antiquity appealed to Petritsi who advocated the merger of Orphic and Christian wisdom. Petritsi used 'my Orpheus' in reference to the Apostle Paul. At that time such a reference was shocking because of the condemnation of everything pagan by the Church. However, such great ecclesiastics as Petritsi managed to revive Classical, pagan wisdom and adapt it to Christianity, in the same way as they sought to adapt the pagan philoso-phy of Neoplatonism to Christianity and to give it a Christian interpre-tation. In speaking of the benefit to Christians of praying for example, Petrilsi associates Orpheus with Christ: "Now let us speak of this spiri-tual organ (i.e. prayer), for from it stems the Orphic book and the good conveyed in it, coming from the super-powerful (mind) as it were". In other words, Petritsi stresses the great good to be found in Orpheus' book.

Let me give you another example of Petritsi's practice of relating the Classical, pagan world to Christianity. In considering the Divine Spirit's choice of Iese's son David to be the creator of the Psalter, Petritsi writes "And in this man and king he excited the musical power of his strings so as to adorn the path of souls to the father of souls in this book". Then he goes on to mention the "supreme wisdom" of Abraham and the Chaldeans. Finally, says he, the Apostle Paul, the preceptor of our Church, preached "the Divine wisdom hidden in mystery - the wisdom ordained by God from the beginning for our eternal glory, and which none of the rulers of the world had perceived." . In other words, according to Paul, this wisdom existed from the beginning of the world, but it was hidden. Far front rejecting this wisdom, one should revive it. This original wisdom is found riot only in the Old Testament but Classical pagan wisdom, Orphism, the teaching of the Chaldeans, Platonism, and Neoplatonism. Paul, says Petrilsi, "illumines these intelligent towers with a single light." We can also add that the Gelati Academy, and preeminently the person of Petritsi, shed great light upon the wisdom of the ancients and performed a great service in uniting it with Christian wisdom.

Now, how does Petritsi use the names and characters of Classical mythos? As noted above, his purpose was to create wisdom about man, and this wisdom is presented not in the dry terms employed in modern science, i.e. in figures and formulae, but in mythological names or corre-spondences. Petritsi points out the need for the disciplines taught to prove the existence of God and of the Trinity. In those times geometry was not studied in the same way as we study it today, - dryly, by for-mulae and drawings. For Petritsi the purpose of geometry was to prove the existence of God. How did geometry achieve this? Petritsi cites the example of the sphere which has three elements: center, radius and circumference. The center is God the Father, the radius is the Son, and the circle is the Holy Spirit. In actuality, this entire sphere is a unity of this Trinitv. That is why it is said that the Tnnity is one, of single essence, even though it has three elements. The Trinity is not three Gods but one, appearing in different modes or hypostases. Thus does geometry prove the existence of the Trinity, for space does not exist without a center, nor does the extension of a point exist without a radius; neither does space exist without the volume of this sphere. Trinity is that which is given in the relationship of the center, radius, and circle. This suggests that the world has a beginning, that this beginning is threefold, and that the Trinity is the basis of the world. Were the ma-terialist and atheist assertion true, there would exist neither the center, nor the radius, or the sphere, arid all would be nothingness.

How was arithmetic taught in Gelati? Not by dry addition and sub-traction, Are the first three figures the basis of all other numbers? Imagine a figure, a possible figure in the world, that does not involve one, two, and three. Is not one the basis of everything, and two derived from it? From two is derived three, and from three are derived all the numbers. That is to say, the entire universe of numbers is derived from these three elements, one, two, and three. In the same way are all things derived from the Father, Son, and Holy Spirit. The Trinity here is one, two, and three, as the basis of all numbers or of the world. Today's sci-ence - physics and mathematics - has arrived at the conclusion that only numbers are real in the world, that the entire constellation - the planets and galaxies - can be expressed numerically. Everything has its number, every atom has its number, the whole composition of matter, of the uni-verse is a number, and the only reality is number. Everything else may disappear - matter, the universe, the galaxy - but number will never dis-appear; it cannot disappear because number is eternal. The first three numbers are the eternal principle, and this is the Trinity. The arithmeti-cal or mathematical exposition of the Trinity and its role in the creation of the universe is the basis of Petritsian arithmetic.

How was music taught at Gelati Academy? Petritsi mentions three voices: "mzakh", "zhir" and "bam". "Zhir" is an ancient Colchian root denoting two or the second voice. In old Georgian the second voice in music was called zhir. The first voice mzakh, and the third bam or ban. Can there be a music without three voices or parts? These three voices form the ba-sis of all music. Thus, what is in geometry the point, radius and circle, or in arithmetic the numbers 1, 2, and 3, is in music the three voices or parts: rnzakh, zhir, and bam, this serving to prove that the Trinity is the basis of music too. Thus, these three sciences suggest the existence of God.

Further, Petritsi tells us how grammar relates to the existence of God. Incidentally, grammar was not taught then as it is today, i.e. as a series of grammatical laws and rules. Its study dealt with the depth of the word - its primary meaning or essence. Grammar embraced everything that can be related to word and speech, the Divine word being the primary basis of everything. Every word - like every number - has its basis or primary word. All words were born of the first word, and it was this first word that emerges, according to the Gospel of St. John, as Christ, the Word, God, '"When all things began, the Word already was. The Word dwelt with God, and what God was, the Word was" (John, 1.1-2). It was this that Grammar argued.

What did philosophy or dialectic seek to prove? Again and again the existence of God. What was the ultimate purpose of rhetoric? To demonstrate the exis-tence of Cod and to arouse in man the divine principle and spark. And finally, the most important branch of learning - astronomy. Its purpose was not the creation of a dry mathematical study but of a spiri-tual one. It was actually not astronomy but astrosophy. You all re-member that in The Knight in the Panther's Skin Rustaveli addresses the heavenly bodies as living beings, that in his letters Avtandil (hero of this poem) speaks to the planets as alive creatures or souls that must help him on the road of life. He addresses the sun as the supreme luminary - however, it is not the sun visible to the eye but the spiritual sun, i.e. Christ who is the creator of the world and the beginning of everything. This was the kind of astronomy that was taught in Gelati in that period. Through the exis-tence of the planets it demonstrated the existence of God, arguing that this vast intelligent world or cosmos cannot be irrational and devoid of a guide; it must have a rational basis, and be ruled by intelligence. This was the purpose of the study of astronomy in Gelati.

Much more could be said about the wisdom that flourished in Gelati and, as I have said, this had no precedent. Neither did the world at that time have a monarch to match David the Builder in education, knowledge and erudition. The fact that he combined in himself two supreme authorities - ecclesiastical and secular - also makes him stand out from other rulers. In Western Europe of his time we find monarchs who were barely literate. The single exception was the English King Alfred the Great, who alone is at all comparable to David the Builder. Alfred too was a scholar and translator, but as a thinker, philosopher and commentator of Scripture he was certainly not on a par with David.

All this was reflected, as I have said, in the Chronicles of the Cru-sades and in Western romances of the period, in which works David the Builder is referred to as King-Priest John. The bringing of the Grail to Georgia is a fact and I assume Gelati must have been where it was brought to rest, When the scaffoldings are removed after this current renovation is completed, you may go up and see that each mural ensemble is connected with that cup. The archangels hold the cup; the apostles hold the cup, and all the motifs seem connected with this cup. Christ, held by the Mother of God, has a cup drawn on his forehead. This is precisely the Grail; it is a representation of the cup which was doubtless brought here, as indicated in Western romances and the Chronicles of the Crusades. The presence of the cup here points to Gelati as the principal center of Christian culture in the Middle Ages. It was a major seat of Church and secular education. Let me repeat that Church and secular were not separated, so that here one received both secular and theological knowledge - as a harmonious whole. This is what I wished to tell you about Gelati.

A Lecture Delivered at the Idriart Festival in Tbilisi Philharmonic House. 2 May, 1990, Tbilisi

Dear friends: As it is quite impossible to do justice to such a complex theme in a single lecture, my address will inevitably be in the nature of an overview. I shall try to give a general outline of the problems upon which I and my friends have reflected over the past years, I shall also touch upon the results of separate studies carried out in Georgia as well as in the West.

The plan of the lecture will be as follows: I shall first speak about the ethnogeny of the Georgians. As I am aware that our Western guests are particularly interested in this topic, I shall treat of such aspects that may not be known to them and are given scant attention in present-day Western scholarship. Furthermore, during the long period of Soviet ideological dictatorship much in the history of Georgian culture has been hushed, distorted, and tabooed. This field of knowledge had been placed under a kind of ban, which regrettably, continues to the present day for it is not so easy to shake oneself free of the effects of the hypnosis of that notorious period. Many issues have been falsified and usurped by Soviet imperial scholarship and subjected to its interests. Unfortunately, Georgian scholars too have come under this influence. I do not want to name them personally; they still do not dare to carry on research along lines that would shed light on these issues. All this was being done with momentous and far-reaching objectives in mind. In this connection, a major campaign was launched against the Georgian scholars Ivane Javakhishvili and Niko Marr. The studies of such major scholars as Wil-helm Humboldt and others in the sphere of the ethnogeny of the Iberi-ans were shelved. This was being done with the purpose of instilling an inferiority complex in the Georgian nation. Soviet scholarship, particularly the classics of Marxism-Leninism founded a theory (see Stalin's theory in this connection) according to which the Georgian nation allegedly took shape in the nineteenth century; prior to the indicated period - this theory would have us believe - it was neither a nation nor did it exist; the advent of capitalism in Georgia in the past century determined according to this theory, the development of the Georgian people into a nation. This is a Marxist theory which prevails to the present day and which some of our scholars cannot get rid of, continuing to labor under it. All this had far-reaching implications.

What is the actual situation with regard to the Georgian ethnogeny? In the twentieth century, the leading Georgian scholars Acad. Ivane Javakhishvili and N. Marr made a study of the genetic roots of the Georgian nation, but their conclusions were bitterly opposed by orthodox Soviet scholarship. At the same time, as noted above, the studies, of the great German scholar Wilhelm Humboldt were passed over in silence. Wherein lay the essence of these studies, why have they been taboo to the present day, and why is modern ethnological and linguistic research not developing in this direction?

To begin with, Humboldt's research into the Basque language and the ancient population of the Iberian peninsula led him to the conclusion that the primary, autochthonous population of Southern Europe, viz. the Iberian peninsula, Italy, and the Mediterranean islands, was Iberian. This population was called proto-Iberian, the later European population stemming from it. The term Mediterranean race (or people) is also used in scholarship. In order to refer to the people of the Caucasian race use is also made of the terms palaeo-Caucasian or ancient Caucasian race and ancient-Mediterranean race, the terms being interchangeable. I am referring to the population diffused from the Iberian peninsula, into the Mediterranean and Aegean basins, the Balkans, into modern Greece, the Caucasus, and the territory of modern India as well as into Asia Minor and Palestine. This is the area of diffusion of the proto-Iberian people which, according to Humboldt, had many offshoots. These people had a single basic language with many dialectal branches, and even if these di-alects assumed the character of separate languages, they remained kin-dred and developed as mutually related languages. That is why the term proto-Iberian gained currency, to which - as I have just said - the an-cient population of the Iberian peninsula and Italy, in particular, Basque, Lusitanian, Etruscan, Pelasgian, etc. is linked. Further, Marr studied the language of the Sumerians, the ancient Iberian tribes of Asia Minor and Mesopotamia, while the eminent Georgian scholar Mikheil Tsereteli re-searched the genetic relationship of Sumerian and modern Georgian.

Marr's studies, as well as those carried out by objective representa-tives of Armenian scholars (e.g. Ghapantsian), have shown that a con-siderable part of the Asia Minor population belonged to the proto-Iberian race, represented by the Meskhians or Moschoi, Cappadocians, Colchi-ans, Taochoi, and others. Thus, there are different branches of one and the same people referred to in scholarship as Kartvelian or proto-Iberian while Georgia or the Georgian nation proper - located in the Caucasus - is linked to - the Iberian-Caucasian branch. Of the numerous branches of Iberian, at present Pyrenean (Spanish) Iberian or Basque and Caucasian Iberian or Georgian (with its related tribes in the Northern Caucasus) have survived. The rest have already been assimilated into the Indo-Eu-ropean part of mankind. The Indo-Europeans seem to have arrived in Europe later, viz. after the second millennium B.C., whereas the proto--Iberian or palaeo-Mediterranean and palaeo-Caucasian population is be-lieved to have been on the upgrade from earliest times to the third mil-lennium B.C. The decline of these people, i. e. their numerical diminishment and assimilation by the newly arriving Indo-Europeans, commenced in the third millennium.

From this lime and later, the Hittite and Ancient Greek or Hellenic worlds come to the fore. But there oc-curred a synthesis of cultures: the primary cultures of Minos, the Aegean cultures, and Colchian (Ancient Colchian) cultures, the latter being closely connected with Minoan, became linked to the Mediterranean or proto-Iberian people. Subsequently - from the second millennium B.C. - the Hittite world, which was already Indo-European, began to advance to the foreground, along with the ancient Greek world, stemming from the Vedic Greek tribe that had come to the territory on which later arose the ancient Greek world with its culture. On the basis of the evidence of Greek historians the primordial populalion of ancient Greece is defined as Pelasgic or proto-Iberian. The Pelasgians formed a branch of the proto-Iberians, similarly to the Etruscans, the Colchians, and other peo-ples. The Colchian, Pelasgian, Trojan, and Minoan were closely related worlds, and for practical purposes of study can be considered as consti-tuting one single world, a world reflected in the great epic of Homer. Modern scholarship's serious studies of this civilization have not been given adequate publicity. In the West, the well-known scholar Furnee is engaged in research along these lines; he has published a significant study of pre-Greek, or Pelasgic and Kartvelian. In Georgia, Professor Rismag Gordeziani is doing fruitful work in this direction; he too has made important inferences in studying the ethnogeny of the tribes men-tioned in the Iliad, as. well as the role of Kartvelian or proto-Georgian tribes in the Trojan War. Light has been shed in his studies on the ge-netic relation of the Georgian language to Etruscan and of Kartvelian tribes to the Lycians, Carians, and the entire world of Asia Minor and the Aegean - primarily to Troy. The Trojan world was older than the Hellenic, for the Greeks fought in Troy in order to secure the sacred, mysterious wisdom of the Palladium. Troy is the same Colchian world, for in the dispute of the Achaeans with the Trojans the latter explain the abduction of Helen as a kind of revenge for the earlier carrying off of Medea by the Achaeans. The Trojans remonstrate with the Achaeans saying that inasmuch as earlier they had been deprived of a woman i.e. Medea, now Helen had been carried off in retaliation; thus, The Colchians appear in the role of the abductors. The Trojans and the Colchians are a people of the same stock as that which constitutes the population of the entire Mediterranean Basin and the bulk of the popu-lation of Asia Minor. Such are the far-reaching findings of modern schol-arship but, as noted above, all this is passed over in silence and instead the role of the Indo-Europeans in that archaic period is being boosted. Yet, as is known, the Indo-European people largely gained ascendancy from the second millennium, and the Trojan War, described in the Illiad, actually occurred at a time when the Indo-Europeans had already gained the upper hand both in Asia Minor and in Greece, while the Pelasgian people were threatened with a decline, though Achilles, the greatest hero of the Trojan War, is of Pelasgic origin, i.e. a representative of the Kartvelian people, while Agamemnon and Menelaus are of purely Hel-lenic extraction, representing the Hellenic world. Here we are dealing with an obvious conflict between the Hellenic and proto-Georgian worlds: Troy is the proto-Georgian world, whereas the Achaeans represent its Hellenic counterpart. One of the main objectives of the campaign1 one that stands out in the conflict, is to carry off the Palladium, which is symbolically effected through the Trojan horse. True, symbolically we here have the motif of the abduction of a woman, but Helen is the sym-bol of the ancient pagan Sophia (the abduction of Wisdom or Sophia, and its subsequent retrieval is a widespread motif in classical poems), while the horse is known to have been the symbol of intelligence in ancient epic poetry and myths. The Achaean Greek mission of developing intelligence was already a new stage of consciousness, while ancient Colchian, Trojan, Pelasgic culture was a clairvoyant one which preceded intellectual, reasoning culture. Ancient Greek myths was in reality not Greek but Pelasgic, as noted by the eminent German philosopher Schelling, who defined the Pelasgic period in the development of Greece as Sabism, i.e. the period of clairvoyant wisdom. From Greek mythology of the subsequent period we learn that Perseus and other heroes transferred the clairvoyant, Pelasgic culture to a reasoning culture, viz. intellectual, Greek culture.

The Promethean myth is also related to the foregoing. who was Prometheus? Generally speaking, mythos and mythology are not identi-cal notions. Mythos is the universe of myths, while mythology is the in-terpretation, meaning, or logos of this universe of myths, i.e. the logos or reason of mythos. Thus, the Greek myths were created by the Pelas-gians while the Hellenes systematized and interpreted them. Homer and Hesiod were not the creators of Greek myths but the systematizers and interpreters of the mythos of the Pelasgic period. They were mythologiz-ers while the names of the mythographers of the Pelasgic period have not come down to us, but the gods - personages of mythos - have sur-vived The principal gods of the ancient Greek pantheon are of Pelasgic origin, including Zeus. A Pelasgic chthonic Zeus whose cult is connected with the oak is known to have existed; Hera was an ancient Pelasgic--Iberian goddess, also Demeter, in connection with whose stem Acad. I. Javakhishvili pointed out that the stem de is absolutely alien to the an-cient Greek language. To be sure, meter does mean mother, but de is a stem of purely Iberian origin, de or deda denoting mother-goddess. Thus, Demeter is the image in which the ancient Colchian or Pelasgian mother-goddess became fused with the ancient Greek goddess. This is how the ancient Greek pantheon became grafted, as it were, on the proto-Georgian, proto-Iberian, or Pelasgic pantheon.

To return to Prometheus, the myth of Prometheus is most important from the viewpoint of the evolution of humankind as well as of the ethnogeny of the Georgians, for the myth in question is known to be linked to the Caucasus, and hence it is not fortuitous that the basic de-velopments of the Creek mythos are connected with the Caucasus. Let us recall the expedition of the Argonauts and the chaining of Prometheus to the Caucasus Range - both major events in Creek mythology. The mis-sion of the personages of mythos - their spiritual identity - was always defined by their names. The names of the personages of mythos (as you are aware, myths were created in ancient mysteries by the priests, devotes, and adepts), as well as the names of gods, demigods, titans, and heroes were directly related to their essential function. Thus, Prometheus [Pro-metheia, pro-metheo] in Greek means prophetic thinking, foresight, forethought, while Epimetheus, his brother's name, means deliberative thinking or afterthought: What does Prometheus stand for? He is a representative of the mankind that must develop prophetic or intuitive thinking, while Epimetheus is to develop reasoning or intellec-tual thought. Prometheus is the son of Iapetus. The latter name is de-fined by Zeno of Rica as the upper spiritual world - Iapetus, i.e. what strives upward, to the spiritual world.

Thus, Prometheus is the son of the upper or spiritual world, in other words, of prophetic thinking. As observed by Plutarch, ancient Greeck myths - as well as all myths in general - could be interpreted at twelve different levels. One of the prin-cipal interpretations of the Prometheus myths in the evolution of mankind is the stage at which thinking becomes chained to man’s physi-cal body with the descent of his soul into it, thus becoming trapped in this physical body. Now, the liberation of Prometheus who is chained to the Caucasus is the liberation of this thinking from the bodily principle. The liberated Prometheus is liberated prophetic thinking, while the chained Prometheus is thinking chained to man's physical body. This is the stage in mankind's evolution known as sinking of human essence or soul into the physical body; subsequently, the soul is liber-ated from matter. This is one - the spiritual, philosophical - aspect of the Prometheus myth.

The second aspect is ethnological, namely that Prometheus is the symbol of the ethnos or people that is to develop a culture of mysteries, with all its consequences; viz. of spiritual development , initiation and spiritual thinking. Such is this people, whereas Zeus - viewed from this angle - embodies a people that came to Greece later, established its cult by force, and chained Prometheus to the Caucasus; What was the cause of this punishment? It was the meeting of the representatives of two cultures or peoples in Corinth, one aligned to Prometheus, and the other to Zeus. This was a symbolic reflection of the coming together of two cultures or peoples one was the indigenous, primordial Creek popu-lation and the other, newly come, Indo-European or Hellenic. At this meeting, Prometheus and his attendant priests cheat Zeus and his friends in sharing the sacrificial ox. The deception of Zeus’ priests was made possible because the intellect and thinking of Prometheus' priests were more advanced. It is symbolic of the superior intellectual development of the indigenous people: in other words. Pelasgic culture that the newly come Indo-Europeans found in Greece was superior to theirs. The cul-ture of thought was correspondingly higher; subsequently the Indo-Eu-ropeans raised the Greek culture of thought to the highest stage of de-velopment. However, this was still the period of the first confrontation of the two peoples, when Prometheus' priests divide the ox in such a way that the bones and fat fall to Zeus, and the best parts of the animal to themselves. This too is symbolic, for there we are dealing with a dual in-terpretation of the offering, Zeus' priests pretending to have deliberately allowed themselves to be cheated. Then Zeus addresses Prometheus:

- The son of Iapetus, the noblest of all rulers, the greatest seer of the future, friend, why did you share the ox thus?

Zeus is late in perceiving what Prometheus has done. Having under-stood Prometheus' quality, Zeus refuses to give fire to mankind and chains Prometheus to the Caucasus as a punishment for his hav-ing provided men with it. Here fire is a symbol of man's self. As you know, among the four elements (fire, water, earth and air) it is fire that corresponds to man's self or identity. Zeus' refusal to give mankind its identity, which it therefore lacks, and Prometheus' provision of men with fire, i.e. their identity, reflects a definite stage in the development of mysterious culture when men received the self by descending into the physical body; now the chaining of Prometheus is precisely the stage at which man's soul and his self descend from the spiritual world into the physical body and man becomes aware of his self. (Incidentally, the burial of the Titans in Tartarus following their struggle with the gods has the same implication). This is the consequence of Prometheus' provi-sion of mankind with fire, for all culture comes from self, in the same way as civilization follows from the use of fire. We learn from such sym-bols that Prometheus reflects the culture of mysteries that was primor-dial in ancient Greece and later became located in the Caucasus. which is reflected symbolically in the chaining of Prometheus to the Caucasus.

Prometheus is tormented by Zeus' eagle. On the one hand, the eagle is a symbol of spiritual flight upward and cognition, and on the other, it symbolizes imperial power and violence that torments Prometheus. Prometheus chained to a rock, or thought chained to the physical body, was released by Heracles.

What does Heracles represent? He represents a new culture of initia-tion - volitional, heroic initiation - a prototype of Christian initiation. In general, the ancient Greek mysteries were prophetic in character. The central mysteries of ancient Greece were mysteries of "Eloizis". This is an ancient Greek word and means a future event, what is to come to pass, prophecy. The image of Heracles is a prototype of Christian initia-tion, linked to volition, the activity of the soul and particularly to what is called taking of the Kingdom of Heaven by force in Christianity, for the essence of the Christian initiation is interpreted by Christ as the taking of the Kingdom of Heaven by force ("The Kingdom of Heaven is taken by the power of will"). Thus the feats of Heracles should be understood symbolically as the various stages of initiation of the different levels of spiritual development, culminating in the liberation of Prometheus, or the liberation of thought from the captivity of the physical body, and the redemption of mankind.

The foregoing interpretation of myths has ethnological implications, mythology and ethnology being closely related. The myths suggest the liberation of the people that had been chained or relegated to the Cau-casus by Zeus or an Indo-European people. Thu the past and the future of the proto-Georgian or proto-Iberian people found reflection in the myth of Prometheus. Heracles - as already observed - is a symbolic ex-pression of a new initiatory culture, viz. Christian culture, and by the way, this is so not only in modern spiritual science but in medieval the-ology as well. Even in Byzantine theology we come across writings hinting at Heracles being a prototype of Christ. For example, Heracles' causing water to gush from a rock with his wand is considered a proto-type of Christianity. The voyage of the Argonauts is also a prototype of Christian initiation; nor is it accidental that the Golden Fleece is re-ferred to in spiritual science as the classical Grail. The Golden Fleece in the Classical period was the same as the Grail and the philosophers' stone in the Middle Ages, the two being identical notions. Search for the philosophers’ stone is not only a search for physical gold but also a search for spiritual initiation for god, and for a definite developmental level of spiritual consciousness conveyed in Classical Greek mysteries as a quest for the Golden Fleece. The latter, as you are well aware, was preserved in Colchis, the golden ram having flown to Colchis from Greece/ But this was a period when Pelasgic culture was flourishing in Greece, namely the Pelasgic culture of Argos. It is not fortuitous that the ship was called Argo, for the. stem of the word is of Colchian provenance; note the Georgian place names Argo, Argveti, Egrisi, containing the Colchian stem gr. The expedition to Colchis was symbolically or imagi-nativelv undertaken in quest of mysterious wisdom which at the time was preserved in Colchis alone, no longer existing in the territory of Greece or in the countries of the Mediterranean basin. Consider also Theseus' travel to Crete - again to acquire the wisdom that no longer existed in Classical Greece.

Note that the greatest heroes of Greece, Theseus, Heracles, and Jason (incidentally, Heracles too was on board the Argo), set out in quest of spiritual or mysterious wisdom in countries of proto-Georgian, proto--Iberian origin. Minoan Crete was one such country (incidentally Minos means a bearer of reason, a thinker); Theseus' arrival in Crete, his en-trance of the labyrinth; slaying of the Minotaur, and coming out pur-ported the adoption of the Minoan cultute that was older than and superior to ancient Greek culture.

The same refers to ancient Colchian culture which was at the time at a higher level than its Greek counterpart. (It is not accidental that Aeetes' sister Pasiphae was Minos' wife). Thus, the expeditions of these heroes were invariably directed to Kartvelian countries. Heracles too goes to the Garden of the Hesperides in Spanish Iberia to fetch the apples.

The myth of Orpheus, too, gives his main objective as the revival of the cult of his Pelasgian ancestors. Orpheus was of Pelasgian origin, the son of Oeagrus (incidentally, the name of Orpheus' father directly coin-cides with the name of Colchis: Egrisi, Egri). His purpose was to breathe new life into Pelasgian culture that had declined in the Hellenic period.

As for the voyage of the Argonauts, as noted above, it deals with dif-ferent stages of ancient Greek, specifically Doric, initiation, and it is no mere chance that Doric - active - initiation is. related to the Colchian world. Now, in medieval Byzantine theology, Germanus the Patriarch of Constantinople wrote his Miracles of the Archangels describing the voy-age of the Argonauts to Colchis; the expedition is under the patronage of the Christian Archangel Michael. The Archangel, "a terrible power sent from heaven" reveals himself to the Argonauts, predicting their future success. You will have noted the peculiar interpretation of the pagan myth by Germanus - at first sight a representative of the exoteric Church: the "terrible power sent from heaven" is the Archangel Michael, and the voyage of the Argonauts is linked to the mission of Michael - the principal solar archangel of Christianity - power of God, as he is de-fined. (Significantly enough, Gernianus the Patriarch was of Colchian origin - a Laz).

Such are the links between pagan and Christian initiation, connected with proto-Georgian mysterious centers.

In Pindar's Fourth Ode, Jason - as a figure and hero - is referred to as panther-skinned; he is not only the procurer of the Golden Fleece but a panther-skin hero as well. In general, panther-skin heroes are related to the proto-Georgian world. However, panther-skin priests occur in Egyptian mysteries too. Incidentally, the Trojan Paris also wears a pan-ther skin, as do other Trojan heroes. The Dionysiac processions too were led by a panther, Dionysus himself wearing a panther's skin. Thus the skin of a panther is an ancient totemic image of Japhetic mankind or the Caucasian race.
Now, I should like to go back to the discussion of the ancient, proto--Iberian race. It will be recalled that Acad. Marr's terms Japhetic race and Japhetic language have gained ground in scholarship. What does this imply?

You are aware of the existence of the notion of Semitic peoples and languages, as well as of Hamitic peoples related to ancient Egypt, and generally Africa. There is also the Japhetie race. The three Biblical brothers symbolically reflect branches of humankind, viz. Noah reflects the Atlantic or pre-Flood humanity i.e. the developmental stage of mankind before Atlantis was swallowed up by the sea, while his children were representatives of the post-Atlantis human race. Japhetic is one of their branches and incidentally, the Japheth of the Old Testament is re-lated to the Iapetus of ancient Greek mythology. It is not fortuitous that Iapetus was Prometheus' father; Japheth is identical to Iapetus, as is also the planet Jupiter and Jupiter's race, white race. As is known, in esoterism the races are related to the planets: the White race to Jupiter, the Black to Mercury, the Red to Venus, and the Yellow or Mongolian to Mars. The first substrate of Jupiter's race is precisely this Japhetic, proto-European or proto-Iberian mankind. This is how the mission of the proto-European, palaeo-Caucasian and Mediterranean people is linked to that of Jupiter's race. So much for the Classical, pagan period.

Now apropos of the Christian period. The advent of Christianity in Georgia is connected with the opening centuries of our era. The presence of two Apostles Andrew and Simon the Cananaian - in Georgia is not accidental; these were the first and the last apostles. Andrew was the first called, while Simon was the last to come to Christ, this being the symbol of their representing the alpha and omega; i.e. the beginning and the end. What part did the Kartvelian peoples play in the development of Christianity, in particular of Christianity propounded by the Archangel Michael, and why is the land called Georgia?

As you know, the Archangel Michael had prototypes in the Classical, i.e. pre-Christian, period. This was a being that appeared in the shape of gods protecting fertility, as gods of the weather or thunderstorms, such as Indra in ancient India, Marduk in the Mesopotamian world, Tarhu in the palaeo-Caucasian world - a panther skin god of thunderstorm. In caves, this god was always depicted as attired in the panther's skin. The panther skin is an attribute of a being known in antiquity under the name of Indra, Marduk, Tarhu, and in the Christian period as Michael and Saint George. Saint George is the earthly aspect of Michael. Michael represents the spiritual world, i.e. the mental aspect, whereas St. George is Michael's aspect on the historical plane, i.e. in the physical world. But how did the name George become linked to our country?

Already the ancient Greeks called the Georgian georgoi because of the advancement of agriculture in this country. Georgos means "a tiller of the ground" but, at the same time, the cult of St. George is connected with fanning, particularly with the control of fertility, weather, atmospheric phenomena. This was the case in early Georgia - hence the Georgian national deity: White George. Now, the Christian St. George was a historical figure, being at the same time the earthly image of the spiritual Archangel Michael, both slayers of the dragon. This image and its worship were most congenial to the Georgian people, hence Chris-tianity in Georgia acquired the worship of St. George. Christianity in its pure form existed for the clergy, the feudal class and the royal court, but. popular Christianity in Georgia may be said to have merged with the worship of St. George. However, this does not mean that the cult of George eclipsed Christianity. In George the Georgians perceived not only a Cappadocian saint but a Christian God as well, seeing God in the combative, dragon-slaying image of St. George. Thus Michael's spiritual aspect of Christianity was the closest to Georgia. The name of the coun-try became linked to George, who later became not only the principal saint of the Georgian nation but also the image of a Christian God. It should be noted that theology knows of different images and aspects of God. Even in the Apocalypse, the Messiah, God, or Christ is represented as a heavenly rider on a white horse (Rev. 19, 11-15). The familiar traditional images of Christ do not exhaust His essence. There is also another image - a fighting, dragon-slaying one - as found in the Revelation. This is precisely the prototype of St. George that proved most con-genial to the Georgians. By the way, the eminent Georgian scholar Ivane Javakhishvili noted that the cult of St. George in Georgia was an un-precedented phenomenon. Cases are on record of the festivals of the Trinity, Christmas and Easter being "absorbed" by the - festival of St. George, and of churches built in the name of the festivals just cited being identified with St. George; Thus, St. George is identified with God, for he is an image not only of a particular saint but of God as well.
Incidentally, the American scholar Jobes observes that St. George holds the same position in Georgia as Christ does. But this is wrong, for we are dealing not with the similarity of positions but with Christianity in Georgia being imaginatively or symbolically presented in a militant aspect. Essentially, Georgian Christianity may be said to be militant Christianity. It is a Christianity of knights, fighters, and it may be said also that Georgia was a single spiritual Order of St. George, and it was perceived as such by the Crusaders and by foreign visitors of the country, this leading to the establishment of the designation Georgia, which of course comes from the pagan period.

It was only foreigners that per-ceived the Georgians in this way. True, the Georgians did not use the word Georgian as a self-designation, but we are all well aware of the level of the cult of St. George in Georgia, and of the role this saint and its image plays in Georgian history. There is no other image that would express the national character more adequately. Here we should recall the principal monuments of Georgian literature and their relation to Michael's Christianity - the worship of St. George. The Second aspect of Christian Georgia's mission is linked to Georgia being a country fallen by lot to the Mother of God. Why is Georgia assigned to the Mother of God? This is because the principal divinity of the Japhetid or Kartvelian people was Mother-Goddess appearing in various aspects in different branches of this people, hence her name myrionym, i.e. with myriad names. This was the central mother-goddess found by the Greek colonists in Phasis, her large statue standing at the entrance to Phasis. In this country it is known as "mother-goddess" or "mother of the place" represented as Demeter or Hera in proto-Kartvelian countries. The cult of Artemis stems from this goddess, a parallel cult existing in Svaneti as the cult of Dali. As you know, the cult of Asia Minor god-desses is related to this ancient Japhetic mother-goddess. Now, the Mother of God of the Christian period is the Christian aspect of the same goddess - the Christian image of the being that was closest to this people and herein lies the mystic predetermination. When the Apostles cast lots to determine the country in which each should preach, Georgia fell to the Mother of God because the country was traditionally linked most to the mission of the mother of God, which is the same as that of the Holy Spirit.

As you know, the Trinity, i.e. Father, Son, and Holy Spirit, is char-acterized by many aspects or multiformity. The hypostasis of the son, i.e. the second mode, is manifested in the Divine-majusculine aspect of the Trinity, whereas the Holy Spirit is revealed in the feminine aspect or in the Mother of God. In his writings, Gregory of Nyssa states that the Holy Spirit is manifested in the Mother of God, the latter being the earthly embodiment and action of the Holy Spirit. The mission of the latter is directly related to that of the Mother of God. What is this mis-sion? It is one of sanctification, i.e. the purification of humankind and, at the same time exposure to be effected by this principle, similar to the mission of Michael-George, viz., the development of spiritual thinking and the crushing of the universal serpent or dragon of materialism of universal evil, saving mankind thereby.

It is these two aspects that are linked closest to Georgia's spiritual mission. Michael's Christianity and St. George's Christianity are two aspects of the same phenomenon, on the one hand, and Sophian Christianity or Christianity connected with the Mother of God, on the other, is the aspect of Christianity which is manifested in the Mother of God or Sophia. In Classical times this being emerged as the goddess of fertility, mother goddess, or earth, while in Christianity it is manifested as Sophia or divine, cosmic wisdom. Sophia is one of the designations of the Mother of God - an image of the Mother of God or the Holy Spirit. Wisdom emanating from the Holy Spirit is expressed in Sophia. These two aspects are basic to Georgia's spiritual mission, being reflected in Georgian theology, art, and litera-ture.

Before passing on to other problems, I shall briefly touch on Svetit-skhoveli. I know that today our guests visited Svetitskhoveli, in Mtskheta. Svetitslhoveli is the church in which Georgia's mission, Georgian spiri-tuality, and Georgian Christianity have found most profound and all-round reflection. You are aware of the uniqueness of this church. for, as far as I know, in no other Christian church can one find a cult pillar. A pillar, more precisely two pillars, did exist in the temple built by Solomon in Jerusalem, while here a Christian temple has been built around a pillar. The pillar was the initial foundation of this church. The story of its construction is linked to that of the raising of the pillar, the latter symbolically embodying the Tree of Life. Historically, too, a cedar, which is a symbol of the tree of life, had grown at the site. The cedar was cut down and, by the prayers of St. Nino, the Angels raised it and the first church of St. Nino was constructed on the spot. Svetitskhoveii was built later at the same site. It is an allegorical church, similar to the house of the Lord built by Solomon. In what sense is the latter allegorical?

Two pillars were erected by Solomon in the temple, one embodying the tree of life and the other the tree of knowledge. Now, in Svetitskhov-eli we have a single pillar. The question may be asked as to the reason for this difference. It is because Solomon's temple was connected with the Old Testament, i.e. esoteric Judaism, when the tree of life and the tree of knowledge were still separate, whereas the mission of Christian initiation is a harmonic merger of the tree of life and the tree of knowledge into an integral whole, hence the single pillar in Svetitskhoveli in contrast to the two of Solomon's edifice. This also points to the unity of esoteric Judaism and esoteric Christianity. As is known, there was a Jewish community in Mtskheta that adopted Christianity at an early date, for they saw the unity between esoteric Judaism and Christianity.

One representative of the Mtskhetan Jews was present at the crucifixion of Christ. Our Lord's tunic falling to him by lot, the man brought it to Mtskheta where it was buried under the pillar, together with his sister Sidonia. The lord's tunic is a symbol of cosmic ether that envelops Christ, and the tree of life, which rises above the place where the tunic is buried, is connected with it. Merged in this tree of life is also the tree of knowledge which stood separate at the pre-Christian stage; here is given the ideal of the future - the mission of future Christianity. Other symbols of Svetitskhoveli also point to the extensive development of esoteric Christianity in Georgia Thus, on the southern wall of Svetitskhov-eli we see St. George with a lion and a panther. Let us recall the struggle or the principal character of The Man in the Panther's Skin with a lion and a panther. I should note at this point that in some Georgian bas-re-liefs, e.g. the Mravaldzali one, St. George is slaying a panther rather than a dragon. The panther is identified with the dragon slain by St. George, i.e. a symbol of the base instincts that are defeated by the human self in the process of initiation. This is what we perceive on the southern wall of Svetitskhoveli. On the political level this a symbol of fighting Georgia, of fighting Orthodox Christian Georgia that van-quishes political Islam - the panther or Turkey, and the lion or Iran. This bas-relief is amenable to such an interpretation too. On the inner southern wall of Svetitskhoveli we find the depiction of an apocalyptic Judgment Day, featuring many symbols interesting from the esoteric point of view, including an image of a panther as an apocalyptic beast. In this fresco the beast is depicted as a spotted panther. In general, the panther in Rustaveli's poem is spotted. Such esoteric symbols are numerous in Georgian churches, calling for a special study and interpretation. I shall merely observe that the motifs of the Grail are very frequent in Georgian frescoes. Such motifs occur in Gelati which, as is known, was an Orthodox Montsalvat, the seat of the culture of the Grail in Georgia - the Grail Christianity was blended with the Orthodox Church in Georgia.

In the West the exoteric or Catholic Church was separated from its esoteric counterpart, a Crusade being declared against the latter. In Georgia, however, the two formed a unity, on account of which David the Builder was called King-Priest John. What does King-Priest John mean and how should we define the period in the evolution of mankind that is linked to King-Priest John? In this connection we must recall Wolfram von Eschenbach's poem Parziwal. King-Priest John is the son of Parzival's half brother Feirefiz.

Now, Feirefiz means a "black-and-white son". What is the significance of black-and-white? It is well known that in medieval chivalrous romances and poems the characters symbolically embody some path or idea, in other words these characters are personifications. Parzival, in particular, is the personification of the initiatory path of the West; he sets out in quest of the Grail and finds it. Feirefiz represents the integration of the Eastern and Western paths. That is why he is black-and-white, i.e. a blend of the white race with a darker one. He is black-and-white for the additional reason that in him Western Christian wisdom is blended with Arabic wisdom, as is the case with the Templars. The movement of the Templars was the Western path of initi-ation transferred to the East where it absorbed the oriental wisdom, namely Arabic-Persian, yielding a hybrid - the black-and-white Feirefiz, an embodiment of oriental Templar movement with its oriental coloring. Old Georgian chivalry was connected with this Templar order, primarily David the Builder, the Georgia of Queen Tamar's epoch, and Shota Rustaveli. The Templar movement is not only a Western phenomenon, for we have evidence of the closest links between Georgian knights and the Templars. It was a movement that united Western and Eastern wisdom, Western and Eastern initiation. This is why King-Priest John is the son of the black-and-white half brother of Parzival. In the Chronicles of the Crusades King-Priest John is identified with David the Builder; however, this is not only a symbol of the person of David the Builder but in general a symbol of the totality of wisdom that was born in the West and later fused with oriental wisdom. The Tabronit or the Caucasian Uplands, mentioned in Wolfram von Eschenbach's Parzival, is the offspring culture of this synthesized wisdom. As the poem is allegorical, Georgia is not referred to directly in it. Not a single historically known country or person is mentioned in Eschenbach's poem; it contains only symbolic and allegorical names of countries and personages, the personifications of this or that movement or path of initiation being represented by various characters; thus Parzival's father Gahmuret is a symbol of the stage when the movement of the Grail had not yet taken shape and the Grail Christianity had not appeared on the scene. Parzival is a symbol of the Grail movement itself, while Feirefiz - as already noted - is the symbol of the Grail or Templar movement transferred to the East; Eschenbach directly points to Tauronit or Georgia as the source of all this. Georgia's pseudonym, as it were, in the work under discussion is Tauronit or Tabronit. This is because the word is related to Taurus or the culture of the bull; as you know, the culture of the Bull in the proto-Georgian or proto-Iberian world was the leading one while, cosmically, the period of the bull reigned.

Recall the Cretan-Minoan cult of the Bull, the cult of the Minotaur, the struggle with it, and so on. In this connection Eschenbach refers to it as the source of the culture of mysteries. It is to this Caucasian mountain range, this Tauronit, this fabulous land where King-Priest John reigns, that Eschenbach points to as the source of everything, viz. mysterious wisdom and mysterious culture. This is hinted at in Eschenbach's Parzival which, as you know, is not easy to decipher and interpret. Researchers are confronted with a number of difficulties when trying to conjecture the intent of the ciphered proper names or geographical designations. But we are more or less able to draw conclusions, for the poet points particularly to the Caucasian mountains and a land adjacent to the Caucasus as the source of the mysterious culture and the abode of King-Priest John in whose realm is the seat of spiritual wisdom. Incidentally, the Crusaders referred to the land as spiritual India as well; this was because in the Middle Ages India was not only a geographical term but was often used in the spiritual sense too as the homeland of spiritual, mysterious culture. India is mentioned similarly in The Man in the Panther's Skin, but without reference to geographical or historical India. The same is the reference to India in Nizami Ganjevi's Iskander-namah, implying a world of mysteries. Hence the coincidences between the Georgian and Western cultures. Regrettably, history has not preserved much about the relationships between countries in the period under discussion, and whatever has survived still awaits study. Nevertheless, such creations as The Man in the Panther's Skin, Odes, the chivalrous romances of the West, and Wolfram von Eschenbach's Parzival, give indications of the intensive relations existing at the time between Georgia and the Western countries. Take, for instance, the striking kinship of The Man in the Panther's Skin and Amiran-Darejaniani with the Western chivalrous romances, though the former have their own highly peculiar specificity. Here too is the mission of Georgian culture highlighted. The traditions of Oriental and Western literature are given in these works as a single whole. From the cultural viewpoint, Georgia's mission is to synthesize the Western and Oriental cultures, presenting them as an integral whole. This is why The Man in the Panther's Skin can be considered equally the possession both of Western and of Oriental literature. No division or separation is possible here. That is why, Pitareti - that major monument of Georgian archi-tecture - may be classified as an example of Christian architecture as well as that of Eastern architecture. Here elements of Western and East-em cultures always merged.

This is our vision of Georgia's cultural mission. Unfortunately, many topics have remained outside of our discussion, for it is impossible to cover everything in one lecture. We shall probably have some more lec-tures and talks, and it is desirable to provide information about this to the West, for much there remains unknown about Georgian culture and Georgia's spiritual path. Regrettably coverage hitherto has been given rather to the external aspects of our history and culture, and meetings like this should facilitate further mutual understanding and exchange of knowledge and information.


Q&A

If the audience wishes I can answer questions. This may render the discussion more interesting. I shall welcome questions around the topics of my talk. Today we shall devote our time to a discussion. of questions dealing only with the present theme.

Question: What is the difference between Georgian (Kartuli) and Kartvelian (Kartveluri)?

As I noted at the beginning, these two terms should be differentiated. To be sure, the difference between Georgian and Kartvelian is not es-sential, yet there is a difference in shade. Georgian refers to Georgia proper, to everything related to Georgia's history and language - all that we know from our history and which is within this geographical area. Kartvelian is a much broader and comprehensive notion. Kartvelian are tribes that are not Karts, nor Kartvels (Georgians) proper, but of Kartvelian stock. This may be compared to the relationship of the Semites and Hebrews. Kartvelian is an ethnic conception, being more comprehensive than national. There is Georgian nationality, but Kartvelian people or ethnos, another name for which is Japhetic. It is rather these palaeo-Caucasian or Japhetic peoples that may be said to constitute the ethnos. As there exists a Semitic people, so is there a Japhetic one.

This Japhetic people is Kartvelian. The Kartvelian lan-guages stem precisely from this primary Japhetic language which we call proto-Georgian. The separation of the Kartve]ian languages from this Japhetic language is assumed to have occurred from the third millennium B.C., as we learn from the book of Gamkrelidze and Ivanov, as well as from Marr's studies. I shall probably devote a separate lecture to the book just mentioned, but here I should like to note its clear tendency to belittle the role the proto-Georgian world played historically, and which has been dealt with in the studies of a number of scholars. All this is relegated to the background in the book in question, while Indo-Euro-pean is given prominence. However, the positive side of the book is the dating of the disintegration of the proto-Georgian parent language into separate languages and dialects in the third millennium which, according to my own theory, is related to Ioane-Zosime's Praise and Glorification of the Georgian Language, which stales that the Georgian people or the Georgian language (language in Ioane-Zosime's work implies the people as well) "has been dead four days" and "one day totals one thousand years" The death of this language began four days or four thousand years ago, i.e. in the third millennium B.C. Ioane-Zosime uses "death" because the language had lost its old area of diffusion and significance.

This was followed by a Lazarus-like rising from the dead of these people and language, as Ioane-Zosime relates. In his work these people are compared symbolically to Lazarus. It may be said that here is implied not only Georgia but the entire Kartvelian ethnos; to this is related that proto-Georgian or proto-Iberian world which extended from the Iberian Peninsula to India, and - as hypothesized by N. Marr and H. Johnstone - there existed a primordial Basque-Caucasian-Dravidian language - older than the Hamitic parent Language, and the basis of all languages, this being a glottogonic or language-forming phenomenon; it was the primary language of the priests, and in general, the beginning of languages.

Such is Marr's theory, for which Stalin rebuked him; Marr's theory was anathematized because it gave an objective interpretation of the prehistoric period and the origin of the Georgian language. Our national movement too has some criticism to level against Marr. True, he did make anti-Georgian statements dictated by political considerations of the day, but his elucidation of the prehistoric period of development of the Georgian language and the Georgian people was very objective and profound. That is why he was denounced in Soviet scholarship under Stalin's leadership.

Question: What is the role of the peoples of the Kartvelian stock in the development of Christianity?

The peoples of the Kartvelian stock play a major role in the development of Christianity. The Semitic peoples played the principal role in paving the way for Christianity in the period of the Old Testament, while in Christianity proper - in its development Kartvelian and Indo--European peoples play the main part. The ancient Greeks are related, as you know, to peoples of Indo-European origin. Ioane-Zosime's Praise -and Glorification, tells us that the two sisters - Mary and Martha - may be compared to Nino and Queen Helen. Nino is a symbol of the Kartvelian people and of Georgian Christianity, whereas Helen is a sym-bol of Greek Christianity, the relationship of Mary to Nino being the same as that of Martha to Helen. As you know, Mary is a symbol of mystic contemplation - a symbol of mystic theology, or esoteric Chris-tianity, whereas Martha is a symbol of the intellectual, rational path - a symbol of dogmatic Christianity which developed rather in Greece; In other words, representatives of the Georgian ethnos in Christianity tend to follow the path of mysticism and esoteric theology. Take, for example, Dionysius the Areopagite, or Peter the Iberian, Saint Nicholas Thau-maturge, and Saint George himself - all are representatives of the Kartvelian ethnos. This is how Lazarus becomes linked, as a symbol, to the Georgian people. As we know, Lazarus is John not only in spiritual science, but a number of Western exegetes identify Lazarus with John. Incidentally, this identification is clearly seen in Georgian folklore too; there exists here a folk cult of Lazarus which is the god of rain, the same as Elijah; thus Georgian folklore identifies Elijah with Lazarus.

John-Lazarus is the symbol of the Georgian language, the Georgian people that must rise after this four-day death-like sleep. This is Ioane--Zosime's message in his Praise and Glorification of the Georgian Lan-guage.

Question: What is, in your opinion, the relationship between Kartlos and Haos?

It should be said, inter alia, that Leonti Mroveli's work, as well as others of the kind, reflect profound esoteric wisdom. He states that both Kartlos and Haos are descendants of Japheth, that they had one progen-itor, and that the Japhetic people are the ancestors of Haos or the pri-mary ethnos from which the present-day Armenian nation stems.

The latter ethnos was very closely related to the primary Georgian ethnos, hence comes the story of the brotherhood of Haos and Kartlos. I do not think that we are here dealing with seniority, for this is a very ancient epoch, and it is extremely difficult to determine the period when the Armenian ethnos took shape as a separate nation. In this connection, the seventh-sixth centuries B.C. are named as the time of the advent of the Armens in Hayasa. This is the first country very closely related to the Colchian world; thus, it is well known from the specialist literature that Old Armenian or Grabar has preserved Laz and proto-Georgian roots, and that proto-Georgian played a major role in the development of this language. This is noted, e.g. by the well-known Armenian scholar C. Toumanoff. Hence Marr believed Armenian to be a semi-Japhetic and semi-Indo-European language because it contains elements of both. This gives rise to the idea of the ancient kinship and unity, as found in Leonti Mroveli.

Question What is the relationship of the Basque and Georgian worlds?

About Basque and Georgian I can say that Basque is - like Georgian - a proto-Iberian language, but they have been separated from each other for great periods of time and have been developing separately so long as to render the establishment of their genetic relationship difficult. This relationship is being established rather by means of place names, sepa-rate phrases, and forms, as well as by the cultural-historical comparative method. Today Basque and Georgian do not scorn to be genetically re-lated languages; however, this does not mean that the Basque and Geor-gian worlds did not form a single whole in antiquity. As I have said, this was one people, one race, and one language, but later Basque assumed such individuality that today scholars even find it hard to establish ge-netic relationship. There exists a different approach, based as I have said - on Humboldt's well-known work on Basque. The work has not been translated into Georgian and, by the way, it is being boycotted; for definite reasons the study has always been ignored, but it is our task to have it translated into Georgian and circulated in the country, so that the Georgians might learn of their real origin. As you know, Western science has no greater authority than Humboldt; however, according to the latest studies of modern Kartvelologists (Jan Braun, and others), the view is gaining ground on Basque being a fourth Kartvelian language.

Question: What relation is there between Lazarus and the Georgian language?

In Ioane-Zosime the raising of Lazarus implies the raising of the Georgian nation, and not only of the Georgian people but of the entire Georgian ethnos in its distribution in the prehistoric period, i.e. to the time of Lazarus' falling asleep, or the third millennium B.C., when this ethnos diminished, being decimated by the Indo-Europeans; it survived only in the Iberian peninsula, Asia Minor, and the Caucasus. The rais-ing will again revive this nation, when it will regain the position it held in the prehistoric period - a leading position, the position of mankind's spiritual teacher. This is implied in Ioane-Zosime's statement to the ef-fect that on the Judgment Day God will judge all the languages through this language. And this means that the Georgian people will be the chief bearer of spirituality, i.e., Christianity, and that it will judge the sinful humankind.

Question: What relation is there between Prometheus and Amirani?

Amirani must be a later name of Prometheus. We lack evidence to prove that in prehistoric times Prometheus was called Amirani. In Geor-gia, Amirani ('Amir') is related to the advent of Persian culture in Geor-gia. Amiran Darejanisdze (Amir andare jehan - "ruler of the country") is a Persian term.

In general, the extant version of the folk legend on Amirani must be of later origin. The prehistoric myth of Amirani found reflection in the Georgian folk tradition, but the name is altered. The name Amirani is obviously of Persian provenance, and it does not seem to reflect the identity of this character. In the proto-historic period the hero must have had an older, proto-Georgian correspondence. Generally speaking, it was not only such personages that had proto-Georgian correspondences. Take, e.g. the derivation of the eponym "Kardu" of the Georgians. It is the name of the mountain that was called Kardu - the name of a Baby-lonian god. Mountains were given the names of gods, Kardu being the name of Ararat, called Nisir in the Sumerian period. Neither these place names nor characters bear old names any longer. And I am convinced, this hero referred to as Prometheus, was not called Amirani; the latter name must have been given to him in the Middle Ages.

Question: What could you say about the relationship of the Abkhazian and Georgian languages?

As you know Adyghe and other Caucasian languages are of Iberian - -Caucasian origin; there is a genetic relationship between those languages and Georgian, there also is a genetic relationship between the Karvelian languages too. The Abkhazians fail to understand this, hence this ethnic strife. Their origin is indeed Ibero-Caucasian, and had they knowledge of their descent they might have never started such conflicts with their kindred nation. In general, the peoples of the Northern Caucasus are genetically related, and so are heir languages. This has been thoroughly researched by our celebrated scholar Arnold Chikobava, and Iberian--Caucasian linguistics and Ibero-Caucasian peoples were his favourite terms. By the way, this means that Ibero-Caucasian is not exclusive in the Iberian world; there is, e.g. Iberian of the Pyrenees, and so on; thus, lberian-Caucasian is only one part of the Iberian world that comprises the North-Caucasian peoples too.

Question: In what relation is Mazdeanism to the Georgian spiritual world?

Historically, the Georgian nation has been in contact with many cul-tures and religions, and there are indications that at a definite period the Mazdeanic cult was practised here: the cult of the goddess Anahita, and many other cults. However, this was not leading or essential in our spiritual culture. Thus, it is still problematic whether the Armazian cul-ture was Zoroastrian, and whether it had anything in common with Zoroastrian culture and Mazdeanisrn. Nor has the kinship of Ahura Mazda and Armazi been demonstrated.

Question: What is anthroposophy?

Anthroposophy is a spiritual science in modern Europe - a science of the spirit, spread in Western countries. As I have said, it is a Christian movement, viz. Michael's Christianity. I should note, however, that some people erroneously take anthroposophy for a religion. It is not a religion or confession but a cognitive trend. Hence the opposition - heard occa-sionally - of Orthodoxy to anthroposophy is wrong. This is the same as opposing Orthodoxy to a follower of Hegel. The point is that anthro-posophy has no confessional claims; it is a cognitive path.

True, in the West there does exist a religious community - its outgrowth; but Rudolf Steiner, the founder of anthroposophy, was not a creator of a new reli-gion or confession. He was a follower of Christ and Christianity, and the creator of a new cognitive form of Christianity. So there should not be a confusion of terms here. As I mentioned above, there are many branches of anthroposophic science: anthroposophic medicine, biology, pedagogy. In particular, anthroposophic medicine played an outstanding role here in the treatment of those poisoned on 9 April when these patients failed to respond to the treatment prescribed by traditional physicians and to drags, representatives of anthroposophic medicine arrived with remedies, developed in their school, which saved many persons.

I should like to add also that in one of his lectures R Steiner ranks the Orthodox cult much higher than its Catholic counterpart. I can cite the relevant passage from the lecture. In general, Steiner was closely connected with Orthodox philosophy, particularly with the philosophy of Vladimir Solovyov, considering him - an Orthodox philosopher - as one of his forerunners. In his cycle of lectures, read in 1922 and entitled. "Super-sensible Influences in the History of Mankind", Steiner says: "In the Catholic church the cult and ritual are rather of the character of symbols to be viewed by the eye, whereas in the Eastern Orthodox church it is something that reaches the soul with the profoundest reverence". Thus, he sharply differentiates these two cults from each other, himself tending rather to the Orthodox cult as being more conge-nial to him. This is seen also from the lectures he delivered at Oxford, in which he speaks of the profound esoterism in the Eastern Church, or the mysterious doctrine owned by the Church. As I noted earlier, in the East esoterism was not divorced from exoterism, whereas in the West it was, with attendant conflicts and persecution of exoterism - something never occurring in the Eastern Orthodox world.

Question. What is the origin of the Grail?

The etymology of the Grail stems from old Provencal, and probably, by its root from the Cappadocian term gratsal; and generally speaking, the Grail movement was also the creation of the Kartvelian ethnos. The Cappadocian ethnos, which was the same as Kartvelian or proto-Iberian ethnos, was the principal founder of the Grail movement. Titurel - the first owner of the Grail, was a Cappadocian by nationality, i. e. of Kartvelian origin.

The mention of the Cappadocians on Pentecost, the day of the descent of the Holy Spirit (Acts of the Apostles 2.10), is far from accidental. The Cappadocians were present at the descent of the Holy Spirit, and the mission of the Grail is that of the Holy Spirit - a symbol of the Mother of God; the owner of the Holy Spirit. The Grail is a bearer of the Holy Spirit and the Grail is one imbued with the grace of the Holy Spirit, The Grail movement or the Grail Christianity was created precisely by the Iberian peoples. It was created first in Cappado-cia, and later in Provence and Languedoc, populated largely by peoples of Iberian and Celt-Iberian race. The Celt-Iberians were the same Iberians by origin, with whom the Celts merged at a later period. The migration of the Celts began in the third century B.C., continuing later too. The Celtiberian ethnos took shape later, yet it was of Iberian origin. The Celtiberian people too were linked to Cappadocia, and it was from Cap-padocia - this Meskhian or Moschian, and Zan land - that the Grail Christianity and movement came. Incidentally, in Kartli there is a village named Grakali. Inasmuch as the initial name of this bowl was ratsal, Grakali and ratsal are obviously related words, and this place must be connected with the Grail. I am deeply convinced of the reference to the Grail in Shavteli's Odes, in which it is defined as "a bowl of graces, for the purification of the people".

As you know, the Grail is a bowl; it is mentioned in Georgian folklore, namely in Connection with the campaign of Saint George hero of Georgian folklore - in Kajaveti together with Kopala and Iakhsar; from there St. George brings back a howl which, I am fully convinced, is the Grail. Thus, the descent of St. George into the nether world is connected with the bringing back of the Grail; in other words, this is a symbol of initiation. It is in this way that the Grail be-came linked to Georgian culture, folklore, and history. The principal motifs of the Gelati mural paintings are connected with the Grail. The child Jesus, held by the Gelati Virgin, bears an imprint of the Grail on his forehead, pointing to the closest link of the Grail with Georgian cul-ture. As for The Man In the Panther's Skin, it may be said to be a poem of the Grail because the Grail's symbols are synonyms treasure, pre-cious stones and pearls, philosophers' stone and a virgin, i.e. the rescu-ing of a virgin from captivity in the nether world is the same as retriev-ing the Grail. In this case, the maiden embodies the anima or the soul and the release of the anima from the dragon's captivity is precisely the aim of initiation. This is given in The Man In the Panther's Skin, for in it is depicted the path of heroic initiation. Allegorically, chivalry is in general related to initiation, being its institution; hence its principal aim was the descent into the nether world and the retrieval of the Grail, or the rescuing of the holy principle from the bondage of evil powers.

Question: How is it proved that the Pelasgians and the Sumerians were not Indo-Europeans?

This is proved by linguistic evidence. In the first place, the eminent Georgian scholar M. Tsereteli has demonstrated that the Sumerians were not Indo-Europeans, and that today only Kartvelian languages are re-lated to Sumerian. The Indo-European languages are not related to these languages. As far the Pelasgians, Herodotus and other Greek histodans point out directly that they were Iberians.

Question: What relation was there between the Irish and Georgian Iberi-ans?

The relationship of the Irish Iberians and the Georgian Iberians was very strong. In his work, Humboldt speaks of the migration of the Iberi-ans to Ireland, and Northern Europe. He clearly distinguishes them from the southern Iberians who were autochthons, whereas there took place a migration to the North - Ireland, Britain, and elsewhere, with the estab-lishment or Colonies. The Picts - the earliest population of Ireland de-scended from the Iberians.

Question: Who were the Albanians?

It appears from Kartlis Tskhovreba ("History of Georgia") that the Caucasian Albanians too were Kartvelian tribes. They are the ‘Berda’ in Nizami Ganjevi's works... By the way, it is not accidental that Nizami linked the image or Queen Tamar with Berda…

Question. Is there any link between Lazia and Lazarus?

It can only be hypothesized that the stems are related; Lazarus and Laz, lapis lazuli, denoting azure; azure and blue are the color of Ioane--Lazarus; in general all this may be in some relationship... The murals of Betania Church of Tamar's time, dedicated to Lazarus, are done in blue colors, which cannot but have a profound esoteric meaning.

Question: What have the Hittites to do with Georgia?

There are place names related to the Hittites in Georgia. This means that the homeland of the Hittites was here. There were migrations of peoples, hence the numerous related place names. In general, the Hittiles were Indo-Europeans, not belonging to peoples of Kartvelian prove-nance.

Question: What can you tell us about Niko Marr and The Man in the Panther's Skin?

Marr entertained very contradictory views on The Man in the Pan-ther's Skin; and, in general, great men occasionally commit great errors. He erred with regard to The Man in the Panther's Skin, but then he cor-rected his errors, and advanced highly significant views regarding the poem. Initially believing it to be a translated work, he intended to dis-cover the original in the British Museum; failing in this, he later changed his view. Most importantly, Marr was the first to demonstrate the exis-tence of an organic relationship between the world of The Man in the Panther's Skin and that of the Western chivalrous romance - and in gen-eral Western courtly poetry. He also pointed out the similarity of The Man in the Panther's Skin to the troubadours of Provence and other monuments of chivalrous culture in general. Giving a strong indication of this, Marr left behind a highly valuable study entitled: The Cut of Woman in the Man in the Panther's Skin. As for the idea of Rustaveli having been a Muslim, for some time Marr did entertain it, but this was because he failed to explain Rustaveli's supra-religious occumenism. Rustaveli unites, as it were, all cults and religions in his poem. Generally speaking, The Man in the Panther's Skin is a syncretic work - not eclectic, that is bringing different elements together without connection, but syncretic, giving various elements in unity. The poem in question is a synthesis of Classical and Christian wisdom, a synthesis of esoteric wisdom; a new synthesis of the paths of Classical and Christian initiation is presented in the language of a new literary mythos. That is why many researchers perceived separate doctrines or confessions in it, which subsequently failed to be substantiated. Today the view prevails which holds that it is a Christian work and the author was a Christian - a Christian in a broad sense who occumenically unites the achievement of different religions in his Weitanschauung.

Thus, the poem contains astrological and astrosophical ideas, ideas of Classical mysteries, a quatrain on the "sunny night", and so on. All this suggests that Rustaveli had a profound knowledge of the ancient culture of mysteries, synthesizing it in his work. Initially, Marr failed to see this. He considered Rustaveli a Muslim because the Koran figures in the poem, and the characters swear their oaths on the Koran. But this was because the action of the poem was conventionally transferred to the Oriental, Muslim world, where no other book than the Koran could be mentioned. However, Avtandil's prayer is Christian, although he seems to pray in a mosque. Similarly, in their actions and character the personages are Christians representatives of the Christian world. 'Arab' and 'Indian' do not refer to nationality in the poem, the usage being symbolic. The countries in The Man in the Panther's Skin do not constitute geographical or historical reality. Here we are dealing with allegorical geography and history.

The Franco-Georgian Diplomatic Relationship
From the Letters of the King of Imereti Solomon II
to The Emperor Napoleon I, 1810-1811


Part I:  Bonaparte and Georgia Meet in Egpyt

By Alexander Mikaberidze, Chairman of the Napoleonic Society of Georgia

The Kingdom of Georgia occupied the center and the west of Transcaucasia,  forming a zone where the Russo-Turkish, Russo-Persian and Turco-Persian frontiers overlapped, a conjunction that has made this area an arena of constant political and military struggle. By the beginning of the 19th century, Georgia was uneasily divided between the Turkish and Persian spheres of influence. At the same time the advancing power of Russia and France revived Georgians’ hopes of support in their continuing fight for independence and self-preservation.


Medieval Beginnings of a Relationship

Relations between Georgia and France had a long history that could be traced back for several centuries. They were established in early middle ages and strengthened during the Crusades, which found Georgians fighting alongside French knights. Some 300 French knights took part in the great battle of Didgori on 12 August, 1121.[1] In the following centuries, the relationship between two states was interrupted by the Mongols invasion of Georgia in 1235 and by later wars. By the 18th century, Georgia was engaged against two mighty empires – that of the Ottomans and of Persia and, unable to resist to them, was looking for a potential ally in Europe. Considering France as the most powerful state in Europe, the Georgian king, Vakhtang IV, sent his envoy, Sulkhan-Saba Orbeliani, to King Louis XIV in 1714-1717. The French court at first lent a favorable ear to Orbeliani’s petition to support Georgia, but a Persian ambassador, sent to execute the Franco-Persian Treaty of 1708, was at this moment reported to have arrived in Constantinople on his way to France. This news changed the French policy towards Georgia. It was realized that negotiations with Georgia, nominally a vassal of the Shah, would jeopardize the French interests in the Middle East. Georgia was left to her own devices and, as a result, Western Georgia was forced to recognize the supremacy of Ottomans, while eastern part became under influence of Shah of Persia. Meanwhile, another great power appeared on the scene of European politics: Russia. Georgian monarchs established relations with Russia back in the 15th century, when it was only the principality of Moscow, but now observing the increasing power of the Russian empire they appealed for support against Persia and Turkey.[2]

A new phase in Franco-Georgian relations began with the Egyptian campaign of General Napoleon Bonaparte. The Orient always fascinated Napoleon. Alexander the Great was his hero and great conquests fired his imagination. Some scholars still argue that his expedition to Egypt was a result of this drive to the East. But this supposition is of course one sided. Napoleon’s vision of campaigning in the East coincided with French Foreign policy of opposing English dominance in this part of the world. Realizing that it was virtually impossible to invade Britain due to the inferiority of the French navy, Napoleon decided to defeat France's principal enemy by directing his attack to the East. In 1798 he took his army to Levant, intending to proceed to India. And it was natural that this expedition entailed a renewal of relations between France and Georgia. The Egyptian campaign offered Napoleon the opportunity to meet Georgians both as adversaries and allies.


Egypt’s Georgian Mamluks

Napoleon’s major foe in Egypt was the Mamluks[3], the majority of whom in the 19th century were originally from Georgia and Circassia. In the 11th century, Muslim sovereigns began purchasing white slaves to create a special elite force. In 1250, after a coup d’etat, Mamluks overthrew the Ayyubid dynasty and seized power. In 1250-1517 two Mamluk dynasties ruled over Egypt, the Bahriyya (“Bahri”) Mameluks (1250-1382), mostly of Turkish origin, and Burji ("Burgites") Mameluks (1382-1517, in fact, until 1811), mostly composed of Georgians and Circassians.

A remarkable feature of the Mamluks was that they were an institution of one-generation nobility. The sons of the Mamluks were excluded from it for a number of reasons. The main reason was that in the environment of ease and comfort in which Mamluks lived, in the belief that their children would be unable to preserve the military qualities of their parents. Also, it was also feared that Mamluks would intervene on behalf of their children and facilitate their promotion. This meant that the Mamluk system had to be fed by a constant stream of fresh recruits from their countries of origin. Being mostly of Caucasian origin, the Mamluks endeavored to strengthen their position by retaining the “pureness of the race” and buying thousands of infants from the homeland.[4] They were taken from their homelands at or near the age of puberty and converted to Islam. They were first taught the basics of Islam and later received the best military training of the time. When a Mamluk completed the period of Islamic studies and military training, he was usually manumitted. There were probably 60,000-65,000 Mamluks living in Egypt at the time of Napoleon, of which some 15,000-17,000 composed the Mamluk cavalry, which was justly considered as one of the best Eastern armies of the time. Actual power rested with Divan, a council of seven Mamluk Beys, which had the power to veto decisions of the pasha. Executive (and real) power was in the hands of two Mamluk Beys, the Amir al-Bilad (Commander of the Land), who was responsible for civil order and police powers, and the Amir al-Hajj (Commander of the Pilgrimage to Mecca) who acted as a political and military counterweight to the Amir al-Bilad. At the time of the French invasion, the Amir al-Bilad was Murad Bey (born in Tbilisi, Georgia), and the Amir al-Hajj was Ibrahim Bey (real name: Sinjikashvili, born in the little village Martkopi, near Tbilisi).[5]


Early Georgian Overtures to France

Unlike their compatriots in Egypt, the Georgians showed a vivid interest in Napoleon’s campaign in Egypt. They hoped that the success of the French army would enable them to regain lost territories and become independent from the Turkey and Persia. Napoleon was, therefore, popular among Georgians, who knew not only about his great military skills and successes, but also of his distinguished personal attributes. Petre Laradze, a contemporary Georgian scholar, wrote on 3 September, 1799, “as for the French, their commander in chief is Buonaparte, who is 3 “chareqs” tall (local measure of length) and sleeps only for 2 hours per day and is very moderate in food. He captured Alexandria, then occupied whole Egypt, Jerusalem . . .  and I suppose within 2 months [he] will capture Constantinople, that will be of great benefit for us  . . ..”[6]

But Napoleon’s dreams of a successful campaign, and with them Georgian hopes, were broken at St. Jean d’Acre, where the French spent 64 days in an unsuccessful attempt to capture the city. As a result they were repulsed and forced to withdraw to Egypt. But while campaigning in Syria, Napoleon did make an attempt to win over King George XII. In early 1799, he sent an envoy to the king. Unfortunately, the emissary was captured by Suleyman, Pasha of Akhaltsikhe, and beheaded. Hence, the contents of Napoleon’s message to George XII remained unknown. On 15 April 1799 Prince David wrote a letter to archbishop of Armenia, Joseph Arguneli, saying that “the French General Bonaparte sent an envoy to my father [King George XII]…he [the emissary] crossed the Turkish provinces and having reached Akaltsikhe, was caught by the local Pasha. He was beheaded and his dispatches burnt…. It is said that the French captured a number of cities in Egypt and intend to expand their territories….”[7] Hence, Napoleon’s attempt to establish communication with the Georgians failed. Although neither side abandoned hope of cooperation. After 18 Brumaire (9 November) 1799, when Napoleon seized the power and became the First Consul, Prince David Bagration decided to travel to France and appeal to Napoleon to support the Bagration dynasty. Contemporaries recalled that Prince David admired and praised the French First Consul, often saying that “he successfully accomplished the revolution…”[8]

Since Napoleon did not give up his idea to campaign to India or of making a decisive assault on Great Britain, Georgia still could hope to take its place in his strategy. But facing internal conflicts, along with an increasing pressure from a new conqueror, the Russian Empire, Georgian kings were unable to establish relations with France.

 
Notes:

[1] For additional information see, Ivane Javakhishvili, Kartveli Eris istoria [History of Georgian Nation], Tbilisi, 1954, Z. Avalishvili, Jvarosanta epokidan [From the times of Crusades, Tbilisi, 1994; Allen, David, A History of the Georgian People from the Beginning dwon to the Russianconquest in the 19th century, London, 1932

[2] M. Efremidze, Safrangetis-sakartvelos urtiertobis satskisebtan [The origin of relationship between France and Georgia], (Gori, 1965); also, I. Tabagoua, Pour l’Histoire des rapports franco-georgiens, France-URSS Magazine, 1969, Novembre, N20 (277); I. Tabagoua, La Georgie dans les plans de Napoleon, (Paris, 1972)

[3] The literal meaning of the word “Mamluk” is “one owned by another”, a “bondsman”.

[4]Napoleon's famous bodyguard Roustan was Armenian from Tbilisi, and his real name was Rostom Raza. In his memoirs Rustam wrote that he was born in Tiflis (an old name of Tbilisi), and his father Rustam Unan was a merchant. Being born in Tbilisi, Roustan was often considered as Georgian.

[5] Napoleon was well aware of the origins of the Mamluks. In his proclamation, he addressed the people of Egypt, “for too many years, that gang of slaves, purchased in Georgia and the Caucasus have tyrannized the most beautiful region of the world….”[5]  At the battle of Pyramids, Proclamation to the People of Egypt, 2 July 1798, Napoleon Bonaparte, Correspondence de Napoleon Ier publiee par ordre de l’Empereur Napoleon III, (Paris 1868), No. 2723, IV, 191-192; also, Abdul al’Rahman al-Jabarti, Chronicle of the First Seven months of the French Occupation of Egypt (Princeton, 1993) 25-27.

For additional information, see Janelidze, D. Kartveli Mamlukebi egviptesa da erakshi [The Georgian Mamluks in Egypt and Iraq], (Tbilisi, 1967); Silagadze, B. Kartveli mamlukebi egviptis damoukideblobisatvis brdzolashi, 1798-1807 [Georgian Mamluks in the War of Independence of Egypt, 1798-1807], (Tbilisi, 1984).

[6]Sh. Khantabadze, An interesting Georgian note on Napoleon Bonaparte, Drosha, 1958, N 9

[7] Tsagareli, A, Gramoty I drugie istoricheskie dokumenti XVIII stoletia otnosiashchiesia do Gruzii [Charters and Other Historical Documents of the 18th Century Relating to Georgia] (St. Petersburg, 1891-1902); A letter of David Batonishvili to Bishop Joseph of Argun, 15 April, 1799, II, part 2, 203.

[8]  Akti cobrannie Kavkazskoi Arkheograficheskoi Komissiei (ASKAK), Tiflis, 1866, I, 329

The last decade of the 20th century was extremely tense for Georgia. Ethnic conflicts and civil wars, combined with severe economic and political crisis, had devastated country, turning it from the one of the most prosperous Soviet republic into the most undeveloped state in Europe. Georgian political developments during the years of fight for independence from the then Soviet Union (1988-1991) and its struggle to build up new state institutions and maintain its independence vis-à-vis the neo-imperial cravings of Russia, are much complicated and difficult to understand. Unfortunately, only a few efforts were made to describe the events that shaped the Georgian nation and defined its future for the next decades. This articles intends to provide an overview of the events that led to the proclamation of the independence of Georgia and eventually to the disastrous results for the whole country.

After more than two thousand years of a history punctuated by struggles for independence against foreign powers, most of the component parts of Georgia were incorporated into the Russian empire in 1811. From 1783, Georgia had been "protected" by Russia from its Islamic neighbors, the Ottoman Turkey and Persia. In the late nineteenth century, national consciousness and social discontent fostered challenges to the Tsarist rule as elsewhere in the Russian empire. Young Joseph Dzhugashvili cut his political teeth as a mixture of revolutionary and brigand in his native region. The First World War gave Georgia an opportunity to recover her independence. In 1918 Georgia declared its independence under the Menshevik government. Although Lenin's Bolshevik regime in Moscow recognized Georgian independence, it only did so for tactical reasons and was determined to suppress a rival to its claim to represent Marxist ideology in the region. In April l921 the Red Army invaded Georgia and crushed the local forces.

The sovietization of Georgia under Stalin and Sergo Ordzhonikidze was so brutal that even Lenin was shocked, but the process continued after his death unabated. Under Stalin in the 1930s, savage purges of Georgian society were carried through by his local lieutenant Lavrenti Beria, head of the Soviet state security apparatus. The impact of sovietization on Georgian culture and the environment was severe. Savage purges inculcated a conformist tendency with the Soviet Communist Party among the survivors. By the 1980s the Georgian Communist Party had the highest percentage of members per capita of all the Republican Communist Parties. Certainly many joined the party for reasons other than careerism or opportunism. Party connections not only helped promotion but also protected those active in the black economy. In fact by the l970s the Georgian Communist Party had become so notoriously corrupt that even the Brezhnev regime felt obliged to intervene and promote a new First Secretary to clean up its activities. Eduard Shevardnadze's period as First Secretary (1972-1985) was marked by a vigorous and sometimes brutal campaign against both corruption and political opposition.

After Shevardnadze departed to Moscow to take up his post as Soviet Foreign Minister, his protégé, Jumber Patiashvili, took charge of the Georgian Communist Party. The all-Union policy of glasnost after 1985 meant that previously dormant nationalist aspirations among the Georgian people began to make themselves heard. There had been dissidents in Georgia before 1985, but Shevardnadze's efficient and heavy-handed methods had disrupted any effective opposition to Soviet power until Gorbachev's reforms. By 1987, several groups which presented themselves as cultural but which had a strongly nationalist program had appeared. In fact, such was the popular support for unofficial groups demanding better protection for the environment or Georgian cultural monuments that the Communist Party authorities tried to establish their own parallel organizations to draw off support from the anti-establishment groups.

After 1950s the matters of the language and culture had assumed unprecedented importance in Transcaucasia, especially in Georgia. One manifestation of the Georgian sense of identity is their devotion to preserve the Georgian language and resentment of the foreign domination. Late 19th century saw the appearance of the slogan "The Language, the Nation, the Faith", that was elaborated by the national liberals led by Ilia Chavchavadze and Akaki Tsereteli. The following years saw the revival of the Georgian nationalism under this slogan. Having a long tradition of national awareness, the Georgians has insisted on the preeminence of their language in official affairs. Even during the Soviet era, they fought tenaciously for the maintenance of the lingual and cultural identities. In 1978 mass protests erupted in Tbilisi against a newly published draft constitution which by failing to specify Georgian as the official language implicitly elevated Russian to coequal status within the republic. Thousands of Georgian went on demonstrations and in the face of this stiff popular resistance, the government quickly modified the draft to secure primacy of Georgian language.

During the late 1980s Georgian intellectuals, especially members of the republican Writer’s Union, launched a campaign to assert national prerogatives in the face of perceived threats. Among the most charismatic spokesmen has been writer Akaki Bakradze, who has asserted that as a result of the imposition of Russian as the medium of interethnic communication throughout the USSR, Georgian language is denied its natural preeminence within home republic. Furthermore, Bakradze stressed that Georgians are forced disregard their culture and "adapt themselves constantly to the Russian language and Russian culture." The Georgian intelligentsia was disturbed in view of the Russian dominance and the growing challenge posed by the minorities within the Republic. Demographic trends showed that the Georgian population was gradually decreasing with some minorities, among them Azeris, Armenian and Russian, were increasing. Some minorities, such as Abkhazians, were vigorously pressing cultural demands of their own.

The 1980s saw the resurgence of the Georgian national-liberal societies, though initially they were prohibited and functioned underground. The most consistent proponents were the Ilia Chavchavdze Society, which was established in 1987 and concentrated its efforts on preservation of Georgian culture; the All-Georgian Shota Rustaveli Society, formed in 1988 and several radical groups, such as Society of St. Ilia the Righteous, constituted by Zviad Gamsakhurdia and the National Democratic Party led by Giorgi Chanturia. Both societies appealed for the national independence of Georgia. formed by Giorgi Chanturia In 1988-1989 public demonstrations were held in Tbilisi by Zviad Gamsakhurdia, Merab Kostava and Giorgi Chanturia.

In November 1988 a huge demonstration gathered in front of the Rustaveli Avenue in central Tbilisi against proposed amendments to the USSR constitution changing status of the Georgian language and elevating Russian to the only state language of the republic. This changes were supported by separatists in Abkhazia, bacvked by the Kremlin, who claimed for their independence from Georgia. These developments would have been detrimental to the Georgian appeals for independence.

A series of rallies began on 25 March 1989 in Tbilisi, in response to Abkhazian appeals for the secession from Georgia. Strict demands for the suppression of the Abkhazian separatists and for the national independence of Georgia were announced at the demonstrations. On April 4, some 150 Georgian nationalist activists began a hunger strike in front of the Supreme Soviet at the Rustaveli Avenue. They demanded a full independence for Georgia and complete integration of the Autonomous Republic of Abkhazia. Two days later, over 150,000 people went to the streets of the capital and demonstrated their solidarity with the hunger strikers. By then the idea of nonviolent protest was predominant. Several hundred thousand citizens came not only from the city of Tbilisi but also from the countryside to express their wish to be rid of the Communist government at the peaceful demonstration. In respond, the government called for reinforcements and the special task forces were deployed in the streets of Tbilisi. The crowd sang Georgian national songs and ancient religious hymns. Many danced to show that they intended no violence against the government. Late in the evening of 8th, the Patriarch of the Georgian Orthodox Church Ilia II came to join the people. He addressed the demonstrators and warned them about the danger of the violence by the Soviet troops. He proposed the crowd to move to the churches for sanctuary. The national leaders reverently declined this request and the people supported them as well. After this, the whole crowd as one joined the patriarch in the prayer to the Lord. There was a deep silence as holding the candles, hundreds of thousands waited for the attack by Soviet soldiers and tanks. As the troops came close, the demonstrators kept singing and dancing to show the nonviolent nature of the gathering. At the dawn, the Soviet special task forces attacked the demonstration with sharpened spades and poisonous gases, killing twenty-two demonstrators, mostly women and teens. Some two thousands were left sick for weeks and months, in hospitals and at home, from the toxic gases. The brutality of the Soviet forces against the peaceful demonstrators was recorded on the tape and shocked entire Soviet Union. A number of cases of ethnic hatred by the Soviet soldiers was attested. As witnesses recalled, some soldiers, while battering victims with trenching spades, were yelling "This is what you get for Stalin."

The role of Politburo in making decision to use troops against the demonstration is still matter of debate. Eduard Shevardnadze, then the Minister of Foreign Affairs of the USSR, as well as other Politburo members maintained that there was no Kremlin meeting of the Politburo to discuss situation in Georgia and that they had no knowledge of the decision to use troops. Regarding Shevardnadze, one must remember that he returned to Georgia in 1992 and any assumption of his role in this bloody affair would have been crucial for his political career in Georgia. Though according to the witnesses, Soviet Premier Mikhail Gorbachev was at that moment abroad, and he learned about the tragedy only at the Vnukovo Airport upon his return from London. Shevardnadze canceled his visit to Germany and immediately flew to Tbilisi to investigate the incident. A special Politburo meeting was convened to discuss Shevardnadze’s report on the events in Georgia. Gorbachev was infuriated with Jumber Patiashvili’s (the first secretary of the Georgian Communist Party) inability to reach an understanding with the demonstrators. He justly observed that,


"Our misguided tendencies were seen in the reactions of Jumber Patiashvili, that is, his resort to force instead of political methods. In this case it was particularly important that Patiashvili failed to reach an understanding with the Georgian intelligentsia. But this is the Georgian intelligentsia !! A special group, closely tied to their people throughout history, more there than anywhere else…But Patiashvili and his people… they have a taste for "decisive action"…. The curfew was unnecessary. A stupid move. The Central Committee members should have come out to people… But instead they were sitting in their bunkers relying on force and crying out for troops from Moscow." (Chernyaev, 1997, 218-19)


Some of the Politburo members were particularly enraged. Nikolai Ryzhkov criticized Patiashvili’s handling of the incident, especially failure to provide the Politburo members with adequate information of the current events. He observed, that "we, Politburo members, head of the government, learn about events from the newspaper Pravda ! What is going on ? What decisions can the Politburo make if most of its members do not even have the facts?" Several days after the incident, Gorbachev said in frustration, "The Georgian leadership crap in their pants and turn the army, Russian boys, against the people. Women died, and that is in Georgia ! And now we have got ourselves out of this mess". His international adviser, Anatoly Chernyav wrote in the diary that "Georgia is a fateful sign…. If they [Georgians] wanted to leave the USSR, then this is something ominous."

However, Yegor Ligachov, then the second man in the party, stated in his recollections that Shevardnadze knew about the decision to send troops to Tbilisi, because the Politburo met informally at the airport on 7 April. Ligachev stressed that the leadership of the party did not always meet in the Kremlin, and brief meetings at airport were unusual but not unprecedented. He explained that the decision on the troops was approved by Georgian party on April 7 and reviewed at a session of the Politburo in Moscow. Ligachev also observed that Shevardnadze had disobeyed a direct order from Gorbachev to travel to Tbilisi and monitor the situation (my emphasis). Thus, if the Politburo discussed this decision on 7 April, then Shevardnadze had attended the meeting and took his part in shedding the blood in Tbilisi. The Mayor of Leningrad, Anatoly Sobchak, who chaired the commission to investigate the incident, agreed with Ligachev that Shevardnadze should have followed Gorbachev’s order to proceed to Tbilisi following his return from London. Though, Sobchak also points that Shevardnadze was informed by the Georgian First Secretary Jumber Patiashvili that "the tensions [in Tbilisi] were subsiding, and there was no need for such haste." Eduard Shevardnadze arrived in Tbilisi on 9 April, twelve hours after the massacre. Considering his personality, ability to act decisively in tense situations and popularity with masses, he might have prevented the attack. It remains secret why he decided to accept Patiashvili’s note on situation in Tbilisi and ignore Gorbachev’s order to travel to Tbilisi. Later, he expressed regret over this decision. With some members of the politburo denying any knowledge on the situation in Tbilisi, and the rest opposing them, perhaps the truth of what happened prior and after 9 April, would never be found. But this does not belittle the responsibility of the local Georgian party leaders and Russian military commanders for the failure to use alternative methods rather than special task forces. The Georgian leaders should have negotiated with their own people and reached some kind of agreement to prevent the bloodshed.

With the news of the Tbilisi massacre, a special investigation commission was set up by the Congress of People’s Deputies. Initially, The commander of the Soviet troops in Transcaucasia General Igor Rodionov, nicknamed "the butcher of Tbilisi", categorically denied that the poisonous gases had been used against the demonstrators. But the commission confirmed their use. On the basis of clinical and toxicologic evidence available, it was concluded that in addition to the use of one or two lacrimator (tearing) agents (CN and CS gases), the Soviet troops most used a third toxic agent, called chloropicrin. This gas was identified on the basis of mass spectroscopy in a canister allegedly recovered on the scene. Chloropicrin, known for its unpredictable toxicities in crowd use, can cause skin and mucosal blisters, bronchoconstriction, and pulmonary edema, all of which were reported among the casualties of the April 9 demonstration. The refusal of the Soviet military authorities to release to the Georgian medical community any information about the use of toxic agents against the demonstrators hindered the physicians who were attempting to treat the thousands of people complaining of a confusing array of symptoms. Nobel Prize winner Academician Andrey Sakharov, who had flown to Tbilisi on 9 April, played a significant role in obtaining information to cure the victims. Being unable to get information from the Russian military, Sakharov contacted the U.S. Ambassador in Moscow to inquire about the antidote for the CS gases that had been used by police in the United States in the 1950s.

Eduard Shevardnadze succeeded in quieting the situation in Georgia by making changes in the Georgian party and government. The First Secretary of the Georgian Communist Party Jumber Patiashvili was removed from his post. The parliamentary commission found General Rodionov guilty of the civilian deaths, and the Congress of People’s Deputies discharge him from the position, appointing the Commandant of the General Staff Academy in Moscow. Commission presented its report to the Congress of People’s Deputies in December 1989, blaming the military for the civilian deaths. The Ministry of Defense responded in its own defense and conducted another investigation showing alleged threats to the government and accusing the demonstrators in provoking the clashes. Shevardnadze intended to reply to these allegations, but after receiving Gorbachev’s deny, threatened to resign.

The massacre of 9 April 1989 in Tbilisi had a profound influence on the future of the Soviet Union. Though there were several protests prior to 1989 , most of them were suppressed by the local authorities without civilian deaths and publicity. It was the April demonstration in Tbilisi with its bloodshed that sparked renewed nationalism throughout the Soviet Union. The national-liberation movements in the Baltic states was already formed, and the tragic events in Tbilisi gave them greater credibility and their demands for the sovereignty. In the beginning of May, demonstrations were held in Moscow to honor the victims of 9 April.

The Tbilisi tragedy had also important effect on the leaders of the country. Shevardnadze knew that he had been hurt personally and politically by this incident. By blaming General Rodionov, a popular military figure, Shevadnadze had deepened the confrontation with military, that were enraged by Shevardnadze’s designs for unified Germany. The April events revealed Gorbachev’s lack of understanding of the country’s nationality problems, in particular the political and social dilemma in the Transcaucasia. His early reforms ignored ethnic complications and his notorious anti-alcohol campaign in 1986 devastated Georgian economy far more than other Soviet regions. Finally, Gorbachev’s approval of the report of the Ministry of defense and his rejection of Shevardnadze’s request to speak to the Congress were the first signs in the disintegration of relations between the two men. It was obvious that Gorbachev preferred to side with the military and sacrifice Shevardnadze. With the resignation of the foreign minister, Gorbachev had become totally dependent on conservatives in his government, particularly the Minister of Defense Dmitry Yazov, Chief of KGB Vladimir Kryuchkov and Minister of Interior Affairs Boris Pugo. Within two years these men would plot against Gorbachev and attempt a coup d’etat in August 1991.

The massacre of the 9 April had a profound effect on the people of Georgia. Despite its tragic nature, the whole event played a crucial role in the uniting nation as one. This day had a big impact especially on the youth aspiring them to join the national liberation movement and contribute to the independence of Georgia. In the following days after the tragedy hundreds of thousands rallied in the streets of Tbilisi, wearing black as a sign of grief and carrying the national banners. A huge crowd of about 300,000 Georgians marched through the center of Tbilisi on 26 April to celebrate the anniversary of the declaration of the independent Georgian Democratic Republic in 1918. This memorial day immediately became the symbol of two issues: mourning of loss of innocent countrymen and symbol of heroes sacrificed for independence. A year later, on 9 April 1990 Georgia under the President Gamsakhurdia adopted Declaration of Independence and, thus, the mourning situation underwent metamorphosis and it was transformed into such a symbol of victory which substituted the mourning by celebration of National Independence. This event became a great moral victory for the nationalist activists and a turning point in Georgia’s fight for independence. It was here that the communist regime in Georgia lost its nerve and all the residues of its legitimacy, handing over power to the liberation movement. In this fight a number of national leaders distinguished themselves, with Zviad Gamsakhurdia being the most predominant figure in Georgian politics.

In 1989-1990 new communist authorities sought to divide the nationalist movements and provide themselves with a popular base by playing on the ethnic divisions within Georgia and the Abkhaz and Ossetian minorities in particular. Inter-ethnic conflicts have continued to be a worsening feature of the political and human rights situation in Georgia ever since. The conflict in South Ossetia did split the opposition, but only to a small degree. Although Gamsakhurdia and Chanturia did not agree on how to deal with the secessionist demands of the Ossetes, they were both ardent opponents of the Communist regime and continuing membership of Georgia in the USSR. The First Secretary of the Communist Party of Georgia Givi Gumbaridze, who replaced Jumber Patiashvili, initially endeavored to suppress the opposition, though his attempts to delay the first free elections for the Georgian Supreme Soviet scheduled for October 1990 actually played into their hands. Since the Kremlin had seen the disastrous consequences of half-hearted if brutal repression in April 1989 and preferred to prevent a clash with the increasingly well-organized opposition in Georgia, it refused to back Gumbaridze. In the 1990 elections the Communist Party was still effectively organized enough to win 29% of the vote, but the Round Table-Free Georgia bloc led by Gamsakhurdia and Chanturia won 54% of the vote. After the second round, The Round Table held 155 seats to the Communist Party's 64, with a handful of other candidates winning seats. Zviad Gamsakhurdia's supporters held a majority and in practice the Communist and other deputies deferred to their proposals for constitutional change giving his proposals a two-thirds majority in the Georgian Supreme Soviet.

On 14 November, 1990 Zviad Gamsakhurdia was elected president of the new Georgian Supreme Soviet by 232 votes to five. Gamsakhurdia’s election as head of state and his determination to introduce a directly-elected executive presidency irritated some of his former allies, but were carried by the necessary constitutional majorities. In March 1991 Georgia boycotted All-Soviet Union referendum on preservation of the USSR as this would tend to legitimate Soviet constitutional authority over it and negate its argument for independence. On 31 March, 1991 Georgia held its own referendum on the issue of secession from the Soviet Union, resulting in 98% in favor of independence. On 26 May 1991 Zviad Gamsakhurdia won the first contested direct elections for the presidency of Georgia, obtaining 87% of the votes cast.

After the 200 years, Georgia finally succeeded in becoming an independent republic. Yet, the torments of the civil wars and the confrontation with Kremlin were still to come.

Selected Bibliography

Primary Sources
1. Interview with Akaki Bakradze, Molodyozh Gruzii, November 22, 1988.
2. Chernyaev, Anatoly, My six Years with Gorbachev, The Pennsylvania State University Press, 1997.
3. Ligachev, Yegor, Inside Gorbachev’s Kremlin: The Memoirs of Yegor Ligachev, New York, 1993.
4. Palaschenko, Pavel, My Years with Gorbachev and Shevardnadze: The Memoirs of a Soviet Interpreter, The Pennsylvania State University Press, 1997.
5. Sobchak, Anatoly, For a New Russia, New York, 1992.
6. Bloody Sunday: Trauma in Tbilisi. The Events of April 9, 1989 and Their Aftermath, Physicians for Human Rights, February 1990.

Secondary Sources
1. Allen, David, A History of the Georgian People from the Beginning Down to the Russian conquest in the 19th century, London, 1932.
2. Aves, Jonathan "The Rise and Fall of the Georgian Nationalist Movement, 1987-1991", The Road to Post-Communism: Independent Political Movements in the Soviet Union, 1985-1991, London, 1992.
3. Badeley, J.F. The Russian Conquest of the Caucasus, London, 1998.
4. Barnet, Rubin, Post-Soviet Political Order: Conflict and State Building, London, 1998.
6. Coppieters, Bruno, Commonwealth and Independence in Post-Soviet Eurasia, London, 1998.
8. McGiffert Ekedahl, Carolyn, The Wars of Eduard Shevardnadze, The Pennsylvania State University Press, 1997.
9. O’Ballance, Edgar, Wars in the Caucasus, 1990-1995, New York, 1997.
10. Sakwa, Richard. The Rise and Fall of the Soviet Union, New York, 1999.
11. --------------------. Soviet Politics: An Introduction, New York, 1989.
12. Suny, Ronald, The Making of the Georgian Nation, Bloomington, 1994.

Major battle between the Persian and Georgian armies on 11 September 1795. In the late 18th century, King Erekle II took advantage of the declining power of Persia and effectively expanded his sphere of influence in the southeastern Transcaucasia. Seeking a new ally in his struggle against the Ottomans and Persians, he turned to Russia and concluded a military alliance with Empress Catherine II at Giorgievsk in 1783. As Persia emerged from civil war, Agha Mohammad Khan Qajar claimed the throne and sought to restore Persian influence in Transcaucasia. The pro-Russian policy of Georgia led to his demands to annul the Treaty of Georgievsk and recognize Persian suzerainty. Erekle rejected this ultimatum and appealed to Catherine II to honor her obligations under the Treaty of Georgievsk. However, Russia failed to provide any military aid, leaving the Georgians to face the brunt of the Persian reprisals.

In the late summer of 1795, the 35,000-man Persian army under the command of Agha Mohammad Khan invaded eastern Georgia, quickly advancing to Tbilisi. King Erekle was able to rally only 5,000 men and decided to engage the enemy on the approaches to the Georgian capital. On 8–9 September, the Georgians put up fierce resistance in the valleys leading to Tbilisi, successfully delaying the Persians. The main battle began on 10 September on the Krtsanisi field near Tbilisi, where King Erekle fought the superior Persian army to a draw. On the night of 11 September, Agha Mohammad Khan, frustrated by Georgian resistance, was already preparing to withdraw when two defectors from Tbilisi informed him of the Georgian vulnerability. Rallying his forces, the shah engaged the Georgians on 11 September. The brutal fighting produced many instances of heroism, including the 300 Aragvians who fought their way to the shah and captured the Persian imperial standard but perished in the process. The 75-year old King Erekle personally distinguished himself before his bodyguards forced him to leave the battlefield. Following their victory, the Persians captured Tbilisi and pillaged it for the next nine days, virtually razing the city. Tens of thousands of residents were slaughtered or taken captive. Kartli-Kakheti never recovered from this invasion. King Erekle, his spirit unbroken, continued his pro-Russian policy but died in January 1798, and the weakened Kartli-Kakheti was annexed by Russia in 1801.

Major battle between the Georgian army of King Erekle II and the Turkish forces near Aspindza (in southern Georgia) on 20 April 1770. In 1760s, King Erekle II, and his father King Teimuraz II sought to establish a military alliance with Russia against the Ottoman Empire and Persia. During the Russo-Turkish war in 1769, Empress Catherine dispatched a Russian expeditionary force (1,200 men) under General Gotlib Totleben to Georgia and King Erekle II opened the second front against the Porte. In March 1770, the Russo-Georgian forces marched into the Borjomi Valley and seized Sadgeri fortress on 14 April. Three days later, they besieged the Atskhuri fortress, but Erekle and Totleben disagreed on strategy; the Georgian ruler wanted to take advantage of their earlier successes and advance quickly to Akhaltsikhe, the focal point of the Ottoman authority in the region. However, Totleben refused to support him and remained at Atskhuri.

In the meantime, the Ottoman pasha of Akhaltsikhe rallied his troops to relieve Atskuri. In a surprise move, on 19 April, Totleben lifted the siege and withdrew his forces from the theater of operations, effectively abandoning the Georgians. King Erekle had no other option but to retreat, pursued by superior Turkish troops who tried to cut his line of retreat near Aspindza. On 20 April, King Erekle routed the Turkish advance guard of 1,500 men and then allowed the main Ottoman forces of some 8,000 troops to cross the Kura (Mtkvari) River. During the night of 20 April, a group of Georgians, led by Aghabab Eristavi and Svimon Mukhranbatoni, destroyed the only bridge across the river, stranding the Ottomans on the riverbank. At dawn, the Georgians attacked, with King Erekle leading the center, David Orbeliani the right flank, and Giorgi Batonishvili the left flank. The Ottomans were routed—loosing over half of their strength, including their commander and several pashas; many of whom drowned trying to swim across the river.