leqsebi

ia mtazeda
O violet, naninao!
You spread out to seven towns,
O violet, naninao,
We’ll pitch our tents in seven towns,
O violet, naninao,
As your arrival has made us glad
May your parting do likewise,
Nana, nana, to the lords,
O violet, naninao!
“Melana finished dancing, sat down by the children and said: ‘Lords, may the path before you bring
happiness, and in the same measure may you bring relief to my little Ila, Pepa, and Daro, do not
deprive them of comfort!’” [cited in Ko 326-327; my translation]. K’ot’et’ishvili draws a parallel
between the “seven lordly brothers and sisters” of the Iavnana and the “seven evil spirits” which, in
ancient Babylonian belief, brought illness and other misfortunes [Ko 325-326; cp. Volkert Haas,
Magie und Mythen in Babylonien: von Dämonen, Hexen und Beschwörungspriestern (Lüneburg:
Merlin, 1986), pp. 133-138]. The departure of the seven brothers and sisters would be interpreted as
the hoped-for departure of the cause of illness.
18. Iambe, tsikhis nashalo (“Speak, o fortress ruins”). Sources: Ko 100; Go 106-7. Recorded in
Khevsureti by Tamar Mach’avariani. Another Khevsur variant was collected by Tedoradze (FY
201). The variant in PKh 74-75, recorded in 1931 in the village Biso, is essentially identical for the
first 18 lines. The description of battle that follows, however, contains no mention of the tree-felling
incident. The fortress in the title is believed to have stood in the village Barisakho, along the Aragvi
River in southern Khevsureti. Alongside it, according to legend, stood a tree of special significance.
The text given here specifies a cypress (alvis-khe), often employed in poetry as a symbol of beauty.
Other versions mention an oak tree, by means of which the highly elliptical account of Alshaureli
and the cat can be linked with the tale of the cutting down of an ancient sacred oak (bermukha),
variants of which have been collected throughout the mountainous districts of northeast Georgia
[DGF I, 74]. The best-known and best-studied version is that of the sacred oak of Qhmelgora, in
Pshavi [see M. Chikovani “Demetres ts’minda mukha” (Demetrius’ sacred oak) in QGG 47-50 and
the discussion in SR 659-678]. The story of the oak of Qhmelgora associates elements of Georgian
mythology with the history of the Georgian nobleman Zurab Eristavi [1591-1629; eristavi is a title
roughly corresponding to “Duke”]. Zurab led an army into the mountainous region along the Aragvi
River north of Tbilisi, in an attempt to subjugate the local population, which has rarely submitted to
the rule of lowland authorities. The desperate skirmishes fought by the mountaineers against Zurab’s
army have provided material for an enormous number of Pshavian and Khevsur poems. The oak tree
of Qhmelgora was consecrated to the deity Lashari, an important figure in the pre-Christian
Georgian pantheon (more about him in the notes to poem #55). It was linked to heaven by a golden
chain, upon which its guardian spirit moved up and down. As long as the oak stood, the shrine of
Lashari and the community of mountaineers in the vicinity remained invincible. Zurab’s invasion
was stymied outside of Qhmelgora, until a local villager betrayed the secret of the sacred oak. It
could be chopped down only if one killed a cat and spilled its blood on the tree. (Cats and dogs were
regarded as unclean by the Pshavs and Khevsurs; threatening to sacrifice the blood of a cat or dog
over the graves of an enemy’s ancestors is an extremely serious threat [CD 55]). To avoid pollution
by the cat’s blood, the golden chain retracted upward to heaven, the now-defenseless oak was cut
down, and the Pshavians were defeated in battle .
19. Vazhk’atsis sik’vdili (“A man’s death”). Sources: Ko 292; Go 78. Recorded in the Tianetian village
Didi Toneti by V. Ghonghadze. The Georgians had no equivalent of Valhalla with which to reward
their slain warriors. The dead, with some exceptions, dined together in the “land of souls,” usually
described as a dreary shadow-world (see poem #36 and the accompanying notes). In the following
excerpt from a ballad collected in the mountains north of Tbilisi in 1913 [GMD 167], those
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