Nino Ghambashidze

Abstract:

The distinguished hero of the Khevsurian Mythology – Pirqushi, exhibits a notable resemblance to the Indo-European god of blacksmithery in various aspects, like Hephaestus and Percunas, being blacksmiths and sharing an unattractive appearance. However, distinctions emerge as Pirqushi undergoes transformations through the lenses of Paganism, Christianity, Islamic influence, and finally, Atheism, whereas our comprehension of cults of metallurgy and agriculture is confined to the pre-Christian era.
The similarities gradually diminish under the sway of different religions and cultures. The name Pirqushi was interpreted as a 'Georgian' homonym with compounds: 'piri' (the face, mouth) and 'qushi' (dark, angry). Speculating on identifying Pirqushi with the Baltic god Percunas, as described by Frazer , may be premature. Frazer notes, “The chief deity of the Lithuanians was Perkunas or Perkuns, the god of thunder and lightning, whose resemblance to Zeus and Jupiter has often been pointed out.”
I propose that the coincidence is more than mere chance. The Georgian term 'Pirqushi' possesses a distinct lexical etymology – 'piri' and 'qushi' – words that remain in colloquial usage. In contrast, the Latin etymology of the noun 'percussion' is a beating, striking; a beat as a measure of time,' derived from the past participle stem of 'percutere,' meaning 'to strike hard, beat, smite; strike through and through.' In texts where Pirqushi is the central figure, his actions are closely linked to the cult of metallurgy. Pirqushi is characterized by a heavy hammer and the act of striking the anvil. In one of the texts from the mythological cycle of Pirqushi, he is associated with the Middle Eastern cult of Helen (‘Pirqushi’s Origins’, sentence 6), whose echoes from Kvareli resonate with Pirqushi's striking of the anvil in Khevsureti through the sounds of her golden jewelry.
Pirqushi is a tough defender of morality in his congregation. He obliges his followers to wear the wooden arc (presumably of an oak tree) and live pure lives, otherwise, he sends them diseases, which “burn people from inside”. For this reason, Pirqushi’s epithet is “Fireflame”, which reminds of the Georgian name for syphilis – Atashang. In this article, we present speculations of dating the existence of Syphilis before the 7th century. A.D. connecting it to the Zoroastrian god of Fire – Atash.
Finally, the article presents the English translation of myths connected to Pirqushi’s cycle. However, for those researchers, who are interested in deeper linguistic analyses of the texts, in their verbal representations, we have provided Georgian transcribed texts in the footnotes.

The article explores several key topics related to Pirqushi:
1.      Etymology of Pirqushi and variants of his origin: The article delves into the linguistic roots of the name Pirqushi and discusses various theories regarding his origin.

2.      Pircushi’s Ancestors – pre-Christian Polytheism in South-Eastern Caucasus: It examines the religious beliefs and practices that preceded the emergence of Pirqushi, shedding light on the polytheistic traditions prevalent in the region.
3.      Influence of Hellenic polytheism: Dual face of the hero – Feminine (beautiful) and masculine (ugly): The article discusses the influence of Hellenic polytheism on the characterization of Pirqushi, particularly the portrayal of his dual nature as both beautiful and ugly.
4.      Pirqushi the healer: Smallpox, Leprosy, and Syphilis: It explores Pirqushi's role as a healer in combating various diseases such as smallpox, leprosy, and syphilis, highlighting his significance in folk medicine.
5.      Pirqushi’s Treasury: The article investigates the concept of Pirqushi's treasury, exploring its symbolic and practical significance within the mythological framework.
6.      Pirqushi and Percunas: It examines the relationship between Pirqushi and Percunas, exploring potential connections and influences between these two mythological figures.
7.      Influences of Christianity and Pagan Cult: Lastly, the article explores the interplay between Christianity and pagan cults in shaping the mythology surrounding Pirqushi, highlighting the syncretic nature of Georgian religious traditions.

Abstract
In this article, we publish a series of myths (Andrezi) about Mount Tsroli. The term "Andrezi" essentially refers to something verbal, whether oral or written. It embodies the weight of a testament passed down from a father-ancestor to their descendants, demanding the unwavering fulfillment of its contents. They represent the faith of a member of the congregation who harbors no doubt about the truth of Andrezi passed down through generations, as everything around them, from the landscape to current events, affirms the authenticity of Andrezi.


In the Caucasus, mountains always played a crucial part in systems of ancestor worship. Mountains became part of a complex network connecting communities as the history of ancestors and cultural meanings were etched into their landscapes.


A prominent theme in Georgian mythological narratives, bordering on a distinct genre, revolves around the establishment of shrines and churches. Virtually all the shrines, renowned for their miraculous events, trace their founding back to Andrezi. This genre is prevalent in the mountainous regions of Eastern Georgia, although in all parts of the South Caucasus, they are very important actors in the mythological narratives. Furthermore, the mountains themselves are objects of worship, viewed as the Houses of the Creator. They are intricately tied to the ancient world's understanding of the universe.


In this collection, there are five myths presented in English translation. These myths are: Saneba of Tsroli, Sajanghe’s sheltered Kists, The leader of the Cross of Saneba, Miracles of Tsroli Mountain, The Salt Vedza, The Story of the Blacksmith from Mitkho.

Abstract:

The earliest Georgian literary works, traditionally categorized as "hagiography," chronicle the lives and martyrdoms of notable figures from the early Christian era (5th-9th centuries). In addition to religious themes, these narratives reveal the actions of real individuals who, while advocating for their faith, also asserted their right to act independently, even in the face of aggression and opposition from those in power.
This article delves into the roles of women in positions of authority, as well as women from lower social strata, who, according to medieval Georgian and Armenian sources, made significant contributions to the state despite their modest beginnings. The period following Persian, Arabian, and Turkish invasions in Georgia witnessed the introduction of "maidens" and "servants" into the monogamous culture, prompting questions about the purpose of this institution. It remains uncertain whether these foreign women were assigned to monarchs and noble leaders for specific, and possibly ambiguous, reasons. Consequently, both Georgian men and women across social classes grappled with the introduction of this institution, which was never formally endorsed. Unfortunately, servant women often bore the label of being loyal to their masters, further casting suspicion on them as potential "spies" within the royal court. The responsibility of challenging practices like polygamy or moral laxity often fell on the shoulders of accomplished women. Thus, the adage "Behind every successful man, there stands a strong woman" resonates in the portrayal of Georgian women throughout the centuries, continuing into modern times.
In the presented article, there is an attempt to show the actions of women in power as well as women of low class who would carry out the idea of service to the state in spite of their social origin, according to Georgian and Armenian medieval sources.

Here is presented the Georgian translation and comments of the Ullikummi Story (CTH 345). The text is known to us from Hattusa (Boghazköy, Turkey), the capital of Hittites (app. 14-13th c. BC). It should be noted, that the text finds a very significant similarity with the South Caucasian myths.

The study found that frequent communication with students, both synchronously and asynchronously, reduces the degree of student autonomy and forces them to engage in dialogue. This in itself is a guarantee of minimizing the transaction distance. One of the interesting strategies for this is to use informal language in written or oral feedback ("Gio, you wrote well, Kochagh!”,“Helen, why didn't you send me an assignment yesterday?”). Personal address to students is important in the asynchronous learning process. It is also important to understand that the student is somehow responsible for publishing his / her assignment in the classroom. Thus, the student becomes accustomed to dialogue with her classmates and feels accountable to them. It is advisable to contact the student's family frequently to find out if they have any problems accessing the Internet or if we can provide the student with a personal device. Sharing personal problems will also reduce the transaction di...