Marine Tsiklauri – The Aspects of Civic Consciousness in Georgian Literature
Ivane Javakhishvili Tbilisi State University, Georgia
Abstract
Only society, equipped with civic consciousness will retain identity and take a stand in the
modern global world. The research aims at revealing distinctive characters of Georgian way of
thinking based on the examples from scientific works and fiction.
Interesting explanation regarding the essence of citizenship is given by a great Georgian
scientist Saint Grigol Peradze in his series of letters โContent of real citizenshipโ (interpretation
of The Lord’s Prayer – Our Father). He postulates:โ Aim of citizenโs life and of citizenship itself
should be God”. Civic Consciousness in the history of Georgian literature originates from
hagiography and immediately comprises double service. Hagiography hero serves for conversion
of physical and spiritual โdesertโ into โcityโ.
The poetry of great Georgian poet Vazha-Pshavela possesses all characteristics of highly
developed civic consciousness. Vazha-Pshavela is considered to be โa poet of futureโ (critic
Tamaz Chkhenkeli), also โa poet of soulโ (Grigol Kiknadze), because his creative work is directed
towards spiritual forces of a human and serve for spiritual prosperity.
Keywords
Civic consciousness, citizenship, Grigol Peradze, literature, Vazha—Pshavela
Introduction
In order to define an essence of civic consciousness, itโs necessary to describe a term
citizen (citizenship) in the light of literary tradition. In the majority of world languages
(Georgian, Russian, English, German) base for this word is a large urban area โ city,
แฅแแแแฅแ, ะณะพัะพะด. The Brockhaus and Efron Russian Encyclopedic Dictionary gives
historical meaning of term โcitizenโ: โIn Greece and Rome a โcitizenโ (ฯฮฟฮปฮฏฯฮทฯ, cives)
was called not a resident of a city in general, but only a member of a civil unityโ
(Brockhaus, Efron,1890-1907).
In the above Encyclopedic Dictionary it is stated that in old Greece, the word
ฯฮฟฮปฮนฯฮตฮฏฮฑ (citizen) implied a whole body of citizenโs rights, from which the followings
were the most important ones: marriage, purchasing of realty, claiming, participation in
general meetings, holding posts. In Rome, two kinds of citizenโs right were
distinguished: 1. Public (jura publica) and private (j.privata). First mainly implies
political rights, while the second one – marriage and ownership of realty. Due to the
above, Roman citizens were divided into full and underprivileged members of the city.
After French revolution a word โcitizenโ was used not only in the field of political
legislation, but in conversational speech as well; it replaced forms of address “monsieur”
and “madame”.
Meanings of terms “Citizen” and “Citizenship” in Georgian ecclesiastical literature
Great Georgian lexicographer Sulkhan-Saba Orbeliani (1658-1725) defines
โcitizenโ as one, being in the city (Orbeliani, 1991, p. 509). Georgian Apostolic
Symphony โ dictionary defines โcitizenโ and โcitizenshipโ based on all lexical units of
old Georgian versions: โcitizenโ โ the one, living in the city, ะณัะฐะถะดะฐะฝะธะฝ; โI am a Jewish
man, from Tarsus, Cilicia, not a citizen of a strange city, case 21,39โ (Dictionary, 2009,
p. 252). In the same dictionary we see word combinations – โmentally good citizenโ and
โcitizen of a heavenโ. In old Georgian texts, being a โmentally good citizenโ is a way
to save a soul and find a heaven; โbecause our real citizenship is in heavenโ(dict).
โCitizen of a heavenโ โ this form of address is used by Georgian figure of 19th
century Mikhail Sabinin, who is an author of โThe Paradise of Georgiaโ, a voluminous
lithographed edition of biographies of important Georgian Orthodox Christian saints. In
the preface he thanks for assistance mother superior Nina from Samtavro monastery and
called her a โCitizen of a heavenโ: โsome materials were given to me by The bride of
Christ and a citizen of heaven, mother superior Nina from Samtavro
monasteryโ(Sabinin, 2015, p. 7).
Following formulation is given in Georgian Easter chant: โChrist is risen and life is
citizeningโ; thus, a citizenship is more than life, itโs associated with spiritual victory,
itโs superiority to everything terrestrial.
In Georgian Hagiographic texts, citizenship comprises lives of Saints. Great
Georgian hagiographer of 10th century Giorgi Merchule in his work โLife of Grigol
Khandzteliโ used the following epithet, when talking about saint Grigol โโthe one who
converts desert into a cityโ (แฃแแแแแแแ แฅแแแแฅแแงแแคแแแ). Saint Grigol of Khandzta
constructed monasteries in the South of Georgia (modern Turkey), on the land ravaged
by Arabian conquerors in the 8-th century. His epithet do not describe physical
construction only but initially implies filling of spiritual emptiness with bliss,
conversion of spiritual โdesertโ into a โcityโ.
According to the above, in Christian tradition and old-Georgian literature,
citizenship has a meaning of active, dynamic process โstriving towards spiritual
developmentv and prosperity.
Saint Grigol Peradze’s viws about citizenship
Interesting explanation is given by a great Georgian scientist of 20th century, doctor
of theology Saint Grigol Peradze in his series of letters โContent of real citizenshipโ
(interpretation of The Lordโs prayer – Our Father) โ these are sermons, pronounced in
Saint Ninoโs Church in Paris. In 1988-1989 these letters were published in journal of
Georgian Patriarchy โJvari Vazisaโ. Grigol Peradze thoroughly reasons about
spirituality of citizenship, the essence of word, features of the real citizen. Following
thesis seems to be the main postulate of Grigol Peradze: โAim of citizenโs life and of
citizenship itself should be Godโ (Peradze, 1988, p. 41).
The author states, that main feature of a citizen is โconsciousnessโ, โconscious
membershipโ of homeland: โa citizen means each conscious member of homeland; itโs
not a one, owning property, but the one who feels great property: life, its essence and
liability”(Peradze, 1989, p. 80). Thus, civic consciousness is not determined by
unconscious liabilities, implemented without reasoning, but the mental and spiritual
perception of personal liabilities and significance of life.
Grigol Peradze emphasizes meaning of word โcitizenโ in the context of someone,
fighting against evil: โthis is a word massive and rich in content…citizenship implies
spiritual life of saint: his struggle against himself, his circle and darkness, i.e. struggle
for implementation of aimed ideas and principlesโ (Peradze, 1989, p. 80).
Saint Grigol Peradze enumerates in detail features of citizen and makes very
interesting conclusion; he states that civic activity is not required only from saints, but
from the whole society in general: โcitizenship demands from each citizen
consciousness, honesty, ability of thinking, wisdom, courage; citizenship requires to see
things in cheerful light, prudence, steadiness, modesty, which is not characterized for
slave but for educated person; citizenship is ability to see a human in people and to
appreciate it” (Peradze, 1989, pp. 80-81). Grigol Peradze considers Pater Noster to be
a source of โcitizenshipโ and emphesizes following part of the prayer – โand forgive us
our debts, as we also have forgiven our debtorsโ โ just these words reveal an essence of
real citizenship. Forgiving of neighbour is very difficult for person โ it needs
suppression of revenge and passions, sacrificing.
Artistic representation of civic consciousness in Vazha-Pshavela’s poems
โWhat has made me a man?โ and “My Entreaty”
โIf I am asked what will I wish for my country, I would say: certainly
consciousness… good and the evil of the life is mainly connected with this
consciousness-ignorance. Everything written by the mankind for its benefit was written
when recovering consciousness, but unfortunately not every nation was conscious in
this period: one nation excels the other in consciousnessโ(Vazha-Pshavela,1979, p. 196)
โ these words belongs to great Georgian poet of 19th century Vazha-Pshavela (1861-
1915). Thus, โconsciousnessโ or โrecover consciousnessโ of each person is the main
base of nationโs development.
Vazha-Pshavela is a pseudonym of Luka Razikashvili and literary means a โman
from Pshaviโ. Professor of London University, translator of Vazhaโs works in English
โ Donald Rayfield notes: โAs the Georgian futurists admitted, when repudiating all the
past, โVazha stands outside time and spaceโ. He is qualitatively of a greater magnitude
that any other Georgian writerโ (Rayfield, 2013, p. 187). Among various themes found
in Vazha-Pshavelaโs creative work, a civic-social one is certainly the most important. It
is artistic realization of writerโs inner, spiritual requirements. Poems โWhat has made
me a Man?โ and โMy entreatyโ give vivid reflection of this passion.
Motif of sacrifice has a basic place in Vazhaโs works. Poem โWhat has made me a
Man?โ reveals two poetic phenomena โ humanity and being a rain. A lyrical character
wishes to be a rain:
โWhat has made me a man
Why havenโt come I as a rain?โ (Vazha-Pshavela, 1986, p. 87).
The rain is a โchild of heavenโ, โbeads of cloudsโ, โworshipper of the sunโ,
โdisappointer of deathโ. The sweat of rain makes dying surroundings to revive and this
in its part make a poet happy. Overwhelming love strives for blending with nature; it
desires to make nature alive and is ready for sacrificing. This motif in Georgian
literature is presented from of 12th century poem, masterpiece named โVepkhistkaosaniโ
(โThe Knight in the Panther’s Skinโ). Avtandilโs (character of the above poem) singing
merges with nature; his inner, spiritual energy revives inanimate objects, makes animals
listen carefully, even stones listen to his song. The same motif can be found in works of
romantic poet Nikoloz Baratashvili, who wishes to be the sun at sunrise to revive dried
meadow, to make birds and flowers happy. In newest Georgian literature, this theme is
most impressionably revealed in works of Galaktion Tabidze and Terenti Graneli. In
Galaktionโs works, there is no border between the world and poetโs heart (โI and the
Nightโ),
Terenti Graneli is courageous to state: โI wish I was everywhere like Godโ
(miniature โBlood drops from heartโ) โ it is not a blasphemy, but overwhelming desire
to spread in world and merge with space.
Thus, โbeing a rainโ in Vazhaโs poem is not neglect of humanity but its acceptance
and recognition, preservation of similarity with God, what can be achieved only through
sacrificing and care of nears. In this poem, poet develops an idea of Christian love, of
correct sacrifice. During defining an essence of citizenship, Saint Grigol Peradze was
writing: โcitizenship means sacrificing, self-burning for giving a light to otherโ
(Peradze, 1989, p. 80). Vazha-Pshavelaโs lyrical character is a bearer of civic
consciousness.
Ilia II, Catholicos-Patriarch of modern Georgia, gives highly appreciates to Vazha-
Pshavelaโs poem โMy Entreatyโ: โItโs a result of highest Christian thinking, a praise of
modesty, love, heroism, loyalty; its author is a real friend of God and not only a gifted
personโ( Ilia II, 2006, p. 1).
In this poem, Vazha desires to be in the place of grass and not a scythe, he even
agrees to be a lamb, but never a wolf; anxiety makes him happy. Leading theme of this
poem is Christian perception of the happiness. Being a โgrassโ or a โlambโ is considered
to be a happiness by the author, i.e. citizenship, implemented with modesty. Taking care
of other and protection of oppressed makes him happy. Itโs a visible side of internal
suffering, which is difficult to stand, but at the same time is desirable for the author:
โOnly suffering makes me happyโ. Doing a good is a huge internal desire of the poet
(even it is not appreciated by others). Indifference and lack of cordiality is like a death
for him.
Being a โgrassโ and a โlambโ is not considered as helplessness by the author; he
never lets himself be eaten by a wolf and never lays his head in front of a scythe. Wolf
and scythe are symbols of indifference, cruelty, lack of cordiality and tenderness. Vazha
damns such life and is not going to arrange a truce with it. Uncompromising struggle
with evil is Vazhaโs choice and the main goal of his characters.
Conclusion
According to the present-day interpretation given in dictionaries, citizenship means
legal belonging to certain State: โStatus of citizenship gives certain rights and liabilities
(defined under the current law) to person, living in Stateโ(Dictionary, 2011, p. 129).
Thus, citizenship implies rights and liabilities, defined under legislation.
Hence, a term โcitizenshipโ, from the standpoint of historical and literal traditions,
also present social-political conditions, comprises, on the one hand, spiritual features (a
way of spiritual perfection) and ,on the other hand, rights and liabilities defined under
the law. These two sides fill each other. A citizen is responsible to God, State and
society. Thatโs why in Georgian hagiography saint Grigol from Khandzta is called โA
man of heaven and an angel of the earthโ, i.e. mediator between earth and heaven,
executor of both liabilities. In new Georgian writings (Akaki Tsereteliโs poem โTornike
Eristaviโ, Alexander Kazbegiโs story โKhevisberi Gochaโ etc) this harmony is given in
following formulation -โGodโs word โnationโs wordโ.
Acknowledgment
The research publishes the partial results of the doctoral dissertation โThe issues of
formation and development of civic consciousness in Vazha-Pshavelaโs creative works
โ methods and activities of teachingโ. It is a winner project (DO 335/2-110/14) in call
for Ph.D programme grants (2014) announced by โShota Rustaveli National Science
Foundationโ (Georgia) and is supported by the foundation. Research directions: Literary
studies, Education studies-methodology. It is held at Ivane Javakhishvili Tbilisi State
University, faculty of Psychology and Education sciences.
References
Brockhaus, F. A., & Efron, A. (1890-1907). Encyclopedic dictionary. Saint-Peterburg
Civic Dictionary. (2011). Tbilisi: Sezani.
Georgian Apostolic Symphony-Dictionary (2009).Tbilisi: Tbilisi State University Press.
Orbeliani, S. S. (1991). Explanatory Dictionary. Vol. I. Tbilisi: Merani.
Peradze, G. (1988). “Content of Real Citizenship.” Jvari Vazisa: 80- 84.
Rayfield, D. (2013). The Literature of Georgia. New York: Routledge.
Sabinin, M. (2015). The paradise of Georgia. Tbilisi, Georgia: Diadema. first published
in 1882.
Vazha-Pshavela. (1979). Newly Revealed Works. Tbilisi.
Vazha-Pshavela. (1986). Works. Tbilisi: Sabchota Saqartvelo
Contact
Marine Tsiklauri
Tbilisi, Digomi massif, Q. IV, building 13, ap.25.
tsiklaurimari(at)gmail.com