Теофил Лапинский, Горцы Кавказа и их освободительная борьба против русских, Гамбург 1863, с. 409-410.

«22 июля 1859 года вступил я в страну до тех пор неизвестного мне небольшого христианского народа сванетов. За время моего лишь двухдневного пребывания там у меня не было возможности ознакомиться с различиями в нравах и обычаях между адыгами и сванетами. Впрочем, при беглом рассмотрении эти различия показались мне незначительными. Сакли, одежда и оружие были здесь такими же как и у адыгов; гостеприимство то же самое; диалект похож на убыхский, НО МНОГИЕ ГОВОРЯТ НА АДЫГСКОМ ЯЗЫКЕ. Религия состоит из христианских обрядов, СВЯЩЕННИКОВ НЕТ; на дорогах и в домах встречается много крестов, которые носят также как амулеты. Люди показались мне гораздо более бедными, значительно более грязными и дикими, чем адыги; впрочем, как уже сказал, я не имел времени изучить обычаи, потому что был целиком занят тем, чтобы доказать сванетским старшинам необходимость совместных действий с их соплеменниками-адыгами. Так как за два дня до моего приезда сюда прибыли посланные нами гонцы, то я застал здесь уже значительную часть тамад собравшимися. Прием со стороны этих людей был лучше, чем предсказывал мне наиб, который никогда здесь не был, но имел укоренившееся недоверие, ко всему христианскому. Он рекомендовал мне принять все предосторожности, и со мной были кроме 10 конных солдат и такого же числа шапсугских муртазиков (адыгские полицейские формирования времен войны за независимость), еще 50 всадников из Абадзехии для прикрытия.
Я предполагал прежде всего использовать те две недели, которые собирался провести у сванетов, для того чтобы настроить их против русских, с которыми они жили в своего рода молчаливом перемирии. Так как они с самого начала не имели ничего против того, чтобы соединиться с нами, то я предложил, чтобы они прекратили всякие мирные сношения и то же, как адыги, выступили против русских; НО ЛУЧШИМ СВИДЕТЕЛЬСТВОМ ИХ ДОБРОЙ ВОЛИ БЫЛО, ЕСЛИ БЫ ОНИ ВМЕСТЕ С НАМИ ПРЕДПРИНЯЛИ НАБЕГ НА ГРУЗИЮ. С этой целью я привез с собою на лошади легкую двенадцатифунтовую мортиру, чтобы обстрелом какой-нибудь крепости еще больше ободрить сванетов. Мое предложение, казалось, произвело на присутствующих очень хорошее впечатление, и я был почти уверен, что оно пройдет на народном совете, который должен был собраться через два дня, как вдруг меня вызвало назад в Абадзехию письмо от Мохамед-Эмина.
Наиб писал мне, что тотчас же после моего отъезда русский корпус из 50.000 человек (в действительности их было только 10.000) перешел через Кубань и занял позицию у крепости Шавготча (Шъхьагуащэ), другой корпус такой же силы сконцентрировался на Лабе и, кажется, собирается действо¬вать в равнинах Абадзехии; страна охвачена паническим страхом, и партия, которая с давних пор настаивает на переговорах с русскими, угрожает выдать наиба, если он каким-либо образом не задержит русских. Он требовал, чтобы я как можно скорее вернулся. Мне также не оставалось делать ничего другого, особенно же потому, что мой абадзехский эскорт умолял меня не терять ни часу, так как их семьям угрожет набег неприятеля.
С другой стороны, сванеты, которые, несмотря на наше краткое знакомство, прониклись ко мне и моим польским спутникам большим доверием, особенно когда узнали, что мы иные христиане, чем московиты, просили меня оставить им хотя бы маленькую мортиру и двух или трех солдат. Они обещали дать им лучших лошадей, отборную еду и даже девушек-рабынь. У меня было много оснований не отказать в настойчивой просьбе сванетам. Поэтому я пригласил собравшихся старшин явиться 20 августа в возможно большем числе на огромное народное собрание всех абазов (адыгов) на реке Лабе и, после того, как они обещали мне это своим словом и ударом по рукам, выехал рано утром 20 июля в дорогу. Около сотни всадников сопровождали меня до следующего вечера.»

  Though the isolated location, Svaneti province, its history is closely related with the Georgian history. Svaneti is famous from the ancient times with its iron mining. The ancestors of the contemporary inhabitant of the region have been mining the iron in Svaneti and after that they salted there. Svaneti was part of Colchis at first and then it became a part of the Egrisi Kingdom (Lazika). In the first half of 3rd century BC Svaneti was a part of Kartli Kingdom. There are found many foreign coins in the territory of Svaneti that says about the intensive economical relations with the entire world. There are some notes about Svaneti in datas written by Strabon and Plinius. They describe the Svans as the bravest tribe. In the 4th century when Svaneti became a part of Lazika they used to give the duty to Lazs. The Svans also took part in defending of the borders. Though the Svans have the own governor after their death the king used to select a governor from their tripe. In 457-474 after the weakening the Egrisi kingdom Svaneti becomes independent in Vakhtang Gorgasali times Svaneti is a part of Kartli, but in the beginning of 6th century it becomes still independents. Christianity was officially accepted in 523. In the 6th century Byzantine and Iran fought over Svaneti because its strategic location. In the eighties of 8th century with the seaport of the Byzantine Empire the governor of Abkhaz’s, Leon managed to integrate Egrisi and Abkhazia, but at the end of the century it became an in depended kingdom. Svaneti was a part of it. With its territory, ethnic population and culture the Abkhaz kingdom is represented as a Georgian state, the mess is provided here in Georgian. The state language of the kingdom was Georgian. From the 9-10th centuries the Greek is changed by the Georgian in the inscriptions. From 11th century after the formulating the Georgian feudalist state Svaneti is a part of it. Svaneti was a province in reign of Tamar. The governor of Svaneti rebelled against her. Because of the land shortage most of population is a by corns in flatlands or in the northern Caucasus. The sheep breeding was constantly developing here, and especially in the 19th century it became more intensive as they could use the winter pasturage of Kizlari. The governors of Svaneti were always streaming to independents. At the end 13th century, after the death of Davit Narin, the governor of Svaneti announced the independency, but the king defeated them and changed the governor from the 14th century Georgian was constantly attacked by the foreign enemies. The internal conflict and the constant growth of separatism were characteristic for the medieval Georgia. In the 15th century Svaneti was divided into the several parts: Zemo (the upper), the same “Free” Svaneti, Balkvemo (lower), the same “Sadadeshkeliano” and Kvemo, the same “Sadadiano” Svaneti. Thought the external enemies attacked the region, the historical circumstances block it into its borders; the connection with the neighbor regions was weak. This influenced the economy of Svaneti. In the 18th century the datas about Svaneti are few. The region did not take part in the internal wars. The Svaneti always belong to Georgian church in the 15th century it was a part of the eparchy of Abkhazia and Imereti. Later it was integrated in Lechkhumi eparchy. In the 18th century the governor of Samegrelo governed Kvemo Svaneti; the rest of the region belonged to Imereti. Three parts of Svaneti – Kvemo Svaneti (Tskhenistskali Gorge), Balkvemo Svaneti and Balzemo Svaneti (the eastern part of the Enguri gorge) were deeply differentiated. In the 18th century the structure of the society was feudal in Sdadiano Svaneti. The peasants were the slaves of feudalists. In the “free Svaneti” the social structure was different. Though there were some nobles they had only a small priority. There were allowed marry the nobles from different regions, also they had their own cemetery and their blood was more valuable then others’, but their farming was the same as the peasants. There was a tension between the social layers. The province of Svaneti was located in the western part of the Enguri gorge, the lower part of the Bali range. In the 17-18th centuries, according to the datas of 1830 the number of the population was 12000; the total number of Svaneti population was 25000. In 1857-1858 the Svaneti province was abolished. Balzemo Svaneti was known as “free Svaneti”, territorially it was located in the upper part of Enguri basin, from Bali range to the village of Ushguli – Latali, Lengeri, Mestia, Mulakhi, Tsvirni, Ipari, Hadishi, Kala and Ushguli. Kvemo Svaneti was located in Tskhenistskali gorge – and it included Lashkherti, Choluri and Lendekhi. From the second half of 13th century Dadiani Family Name governed the region. In 1930 there were created the districts of Zemo Svaneti and Choluri. In 1953 Zemo Svaneti was renamed as Mestia and Kvemo Svaneti was renamed as Lentekhi.

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The Culture and Traditions
  The Svanetians are an ancient Georgian tribe, which were mentioned by the famous Greek geographer Strabon, under the name “Soan“2000 years ago. According him the Soans were the most numerous and widely settled tribe in the Caucasus. Strabon admits that the “Soans” are called Iberians also. This means that the Greeks associated the Soans with the Iberians (the Georgians).Under the same name are they mentioned by the other Greek and Roman authors. It is necessary to note, that after collapsing the state Colchis, the authors of I and II centuries - Strabon, Plinius, Ariane, etc., mention Heriokhes, later Saniks settled on the territory between today's Sukhumis and Adler. This fact specifies that Heriokhes, Saniks and Suan-Colches are the ethnonyms, designating the same people. From the Georgian tribes, the Kartlians named this tribe - Svans, and the region Svaneti; the Megrelians call them “Shons” and the region the Shonia. The Svans call themselves “Mushan” and the region “Shuan”.
  Until the 19th century the locals used to dwell in the two-storied stone houses(“Gvali”); they used to keep the food and hay on the second floor, and the ground floor was used for dwelling. Because of the long winter they kept the cattle within the same house. The fireplace (“Kerai”) was in the middle of the house where they used to bake the bread. There was hanging “nacha” above the fire where they cooked. In the room there were fine wooden chairs and the armchair (“Sakurtckhvil”) for the head of the family (“Makhvshvi”). The carved armchair “Lurgmal” was specially for the guest. They made the dough in a special wooden bowl, called “jar”. The corner where they used to keep the milk products and the water was clean and tidy. The ground floor was called “Machub”; the first floor was called “ Majib” or “Darbaz”. In summer they used to sleep there. Because of snowfalls, in houses they did not make wide windows and the illumination was basically due to burning a dry bark of woods. They used the bronze and the copper dishes together with the wooden ones. The walls of the house were decorated with the horns of the tur or the chamois. In summer they used to move the cattle in the barns. The house was surrounded with a clean yard, and a garden (in Kvemo Svaneti). The houses of the noblemen were arranged more comfortably.
  The Svans (the men) used to wear a shirt, Chokha, trousers, elastic-sides, kabalakhi (a shawl cap), etc. They wore boots and socks; in winter they used to wear the round skis and the snow-shoes. The women wore a shirt, a shawl dress, a velvet fur coat with the embroidery on the breast. They wore the leather boots; they used to wear an amber and jetty necklaces, rings, airings, bracelets, etc. The women were treated with respect in Svaneti. Their duty included to rear the children and to keep the house clean. They were supposed to be skilled in sewing, embroidery, and knitting. The mothers taught their daughters the housekeeping and the needlework.
  The men were armed with bow and arrow, guns, knives, daggers and “mjra”- a wooden stick that had an iron tip and was very useful. From the 19th century they were armed better- the pistols, the guns” Berdana” and “Martine” had been appeared. Hunting played a significant role in Svaneti for a long time. The hunter silently left the house at a dawn; took with him the vodka for the St. Giorgi-“Jgrag”, Khachapuri and a candle. After the successful hunted he came back silently; then feed the neighbours with meat; the horns of the animal were sacrificed to the church, or sold. The smithcraft was very popular in Svaneti; the smiths made swords, axes, knifes, sickles, saws, circuits, spades, ploughs, etc.The main source of Svaneti –the woods made good environment for developing the carpentry in the region. They used to make the equipment locally- yoke, sleigh, the wooden plough, a mattock.The masters carved amazing wooden dishes.
  In the families there was a furniture of special purpose: “piche“ - a table for gusets, “Sakurtskhali” – a chair for the head of the family, “bojg“ – a chair on three legs, ““legim - a wooden bench, “bandar“ - beautifully decorated couch, “lgin“- a bed, etc. “Tabag”- a small table played great role in the house; it was easy to move. The Jewelry was stored in a chest, which have been decorated by astral symbolics.
  The folk songs were sang in Svaneti from ancient times; they used to sing the common Georgian and the Svanetian historical, hunting, religious, traditional, feudal, love, battle songs. The oldest historical songs are:”Jguragish”, “Lile”, “Kviria”, “Riho”, “Dalakojas Khelgvajale”, “Barbaldolash”, etc. The other famous historical songs are:”Tamar dedopal”, “Kansav Kipiane”, “Dedesh Gurmach”, “Lakhmld Lashkar”, “Bechvia Lashkar”, etc. The Svanetians fight against the Russian invaders in the XIX century was reflected in the song “Bakhtunger”, where Ismail is the fighting hero. The mourning songs “Zari”, “Dedeshdedesh Mirangula” are very popular.
  The tillage and the cattle breeding was well developed in Svaneti. The bee farming was developed here as well.
  The oldest monuments of Christian architecture are kept in Svaneti. The significant churches are: the St. Giorgi of Ieli(VIII-IX), the Archangel of Chokuli(IX-X),the Paki Archangel(IX-X), Nesguni(IX-X), Jabeshi(X), the Archangel of Svipi (X), the St. Giorgi of Jakhunderi (X), the Archangel of Tvibi (X-XI), the Saviour of Adishi(X-XI), the St. George of Ipkhi (X-XI), Nakipari (X-XI), the Archangel of Iprari(X-XI), the Ienashi of Latali(XII-XIV), the Saviour of Lagami(XIII-XIV), Tsvirmi (the developed middle ages), Lamaria of Lekhtagi (the developed middle ages), etc. The wooden church in the surroundings of the village “Lagurka”(the church of Kvirike and Ivlita) has kept the wall and the other buildings.
  The towers are the symbols of Svaneti. There are many towers remained with the dwelling houses and other facilities. The most outstanding one is the Dadiani Castle in Lentekhi; the most of the towers are situated in Balszemo Svaneti. The number of the towers exceeds 200. The date when the first tower was built here is unknown. The towers with the gun-holes might be spread from the XV century, as the first gun was used in Georgia at the end of the XV century. The most families owned the towers in Svaneti. The building process of the tower was quite long. It needed much experience and the practical skills to build the strong and well-constructed tower. The walls of the towers were steady and survived from time; they were necessary for self-defense when the enemy blocked all ways, people ate products, hidden in chests and drank water from jugs. The people also used the towers for keeping the stocks in there.
  The Svanetian Language: The Svans belong to the ancient Iberian-Caucasian population and the ethnic Georgian group, with its language and culture. As the Svans have no alphabet, the Georgian language is accepted as a literary language.
  The scientists have come to conclusion, that in II century B.C the local tribes had relations with the Khetian-Khuritian population. At this time they lived in northern area of dwelling place of the Georgian tribes. On the same data it has been established that Svans occupied much more extensive territory, than later. They lived not only in mountains, but also on plains as well. The traces of the geographical names testify that the Svanetian language was spread on the lager area.

  Svaneti is one of the high mountainous regions of Georgia. It is located on the Southern mountainsides of the Caucasian mountainous range and in the upper parts of Enguri and Tskhenistskali gorges. The region area is 4388, 9kmІ(6, 2% of country territory). According to the features of physical-geographical conditions, the territory of the region is divided into two parts: Zemo (upper) Svaneti, Mestia district and Kvemo (lower) Svaneti, Lentekhi district. The border between them is Svaneti range (the divide of Enguri and Tskhenistskali river basins). Zemo Svaneti is considered as a hypsometric “ceiling” of Georgia. It is situated the upper part of the Enguri river basin ; the area of the district is 3044,5 kmІ and it is the largest district in Georgia; 96% of the territory is higher then 1000m at sea level and 65,8% of the territory is higher then 2000m at sea level. Lentekhi district (1344,4 kmІ) is located in the upper part of Tskhenistskali river basin. The Northern frontier of the region is borders the Russian Federation (Kabardino-Balkaria and Stavropol Territory); the western border is on the Kodori and Akibi ranges; the southern border is Egrisi range; the Lechkhumi range borders the region from the southeast and from the east. Historically the upper part of Kodori gorge (known as Abkhazian Svaneti), the northern part of Samegrelo, and riverhead gorges of Kuban and Baksani. The region has neighboring border with Racha and Lechkhumi.
  Svaneti occupies a hardly approachable part of Caucasian mountainous system and it is away from the industrial centers and transport communications of the country. The region’s economical-geographical location is at a deadlock, which makes poor conditions for economical development.

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Geological Structure

  Svaneti is placed between two geotectonic entities. The most Northern periphery of the region coincides with the anticlinorium of the Caucasus, and encloses the central zone of crystal core rising; the central and southern parts of Svaneti are located in the folded mountain system of the southern side. The formation of Caucasian anticlinorium began in the upper Paleozoic. Structurally, the anticlinorium has formulated a thick, fan fold, which is bent to the south and is conjunct with the southern folded system.
  The Svaneti part of the Caucasian southern folded system has been started its formulation in the Devonian period and has lasted until Paleozoic period.
  It has been dislocated intensively; and consists of metamorphized geosyncline sediments.
  The Svaneti part of the Central Caucasus is mostly built up with crystal rocks of the lower Paleozoic and even older granitoids. The folded system body contains upper Paleozoic clay rocks, quartzose sandstones and quartzites, limestones and pyroclastic volcanic rocks. There is indicated dys series in the Engury gorge; south of the gorge, there are presented clay-sandy sediments and porphyry volcanogenic series; young quaternary sediments are represented by glacial and alluvial facies.
  The most important natural resources are hydro energetic, vegetative (forests and summer pastures) and mineral resources. The most outstanding amongst the region resources is the “esthetic resources”_ wonderfully beautiful nature, which is the essential factor for tourism development.
  The local supply of “white charcoal” is about 3, 3 million kilowatt and most of the supply is placed (Neneskra, Mulkhura, Dolra) in the Engury basin. However, the importance of the supply these resources are completely unassimilated.
  Almost 2/5 of the whole territory is covered with soil protection forests and bank-protection forests; protection and rational exploitation of forest is the actual ecological problem. The plateau fields are very important natural resources; there is 7, 7% of the countries haymow and pastures in Svaneti.
  Some minerals have industrial meaning. The marble mines of Disy, Chuberi (Mestia district) and Tvibi (Lentekhi district) are significant with quality and amount. (Lakhamula, Becho, Laskadura, Muashi etc).

Relief

  Svaneti is the highest mountainous historical region of Georgia. The region is surrounded by the Greater Caucasus Mountains from the north, Kodori and Akibo ranges from the west, by Egrisi and Lechkhumi ranges from the south.
  There are two rocky exits (Jvari, Muri) in the southern-western part of Svaneti.
  Svaneti is divided into two parts (cavities) by Svaneti range, which stands in the middle of the region. These two parts are known as separate sub regions Zemo Svaneti (Upper Svaneti) and Kvemo Svaneti (Lower Svaneti). The connection between the regions is available only through dangerous and cliffy passes, lying on the high, steep hills and mountain passes; the easiest way connecting these two regions is the Kheledi pass (2565 m).
  The highest mountains of Svaneti area of the Caucasian mountainous range are located in the eastern part of the region; they have reached absolute maximum of height here. Across the Caucasian range, from west to east there are several significant mountains: Dalari(3979m), Donguzoruni (4452 m), Shkhelda (4322 m), Bjedukhi (4273 m), Ulukara (4302 m), Bashkara (4124 m), Ulultau (4101 m), Kulaktau (4101 m), Tikhtigeni (4612 m), Gistola (4960 m), Janga (5050 m), Shkhara (5201 m), Ailama (4525 m) and some lower massifs. All the passes located in Svaneti Caucasian area are over 3000 at sea level. Most of them are covered with the eternal snow. In the Historical past, the locals used to use these, connecting routes located trough the passes, to communicate with Kabardinians and Balkars. The most significant passes are : Chviberi (3292 m), Donguzoruni (3198 m), Becho (3375 m), Mestia (3661 m), Tviberi (3580 m), Tsaneri (4010 m), Shrivetski (3407 m). On the counterforts heading from the Main Range to the south there are few mountains: Shtavleri (3995 m), Tsalgamili (3991 m), Ushba (4700 m), Tetnuldi (4853 m).
  On the southern declivity of the Caucasian Range, there is a group of the contemporary glaciers. The glacier shapes of relief are dominant here, and the erosive processes are weaker then the glacier shapes. With the cogged shape exaration relief, there are developed sharp bends of declivities, pyramidal peaks, and the vertical rocks of the nival belt. Shtavleri, Tsalgamili, Ushba, and Gvaldari ranges separate the Caucasian range, heading for the south.
  In the orographic structure of Svaneti, there are developed the similar elements of the Main Range; amongst the similar elements, the Svaneti Range is the most important lateral, parallel range of the southern declivity of the Caucasian Range. The Svaneti Range is the divide of Enguri and Tskhenistskali basins. This is the second orographic element with its hypsometric level and glacial extent. The length of the Svaneti Range is 80km (from Namkhvami to Tsaishi village). The highest hill of the Svaneti range is Lahili (4010 m). Most important amongst the other hills are Leshnili(3900 m), Dadiashi (3540 m), Mepkashi (3558 m), Gvadarashi (3765 m); Didiashi is typical carling .
  The glacial relief is characteristic for the top line of the Svaneti Range. The selective denudation forms, formulating remainder type sharp forms. The rock of Abakura, which is located on the branch of the western part of the Svaneti Range, is visible almost from all points of “Sadadeshkeliano Svaneti”(the family of Dadeshkeliani was governing Zemo Svaneti and that’s why it was called “Sadadeshkeliano Svaneti” ). The quantity of contemporary glaciers of the Svaneti Range reaches 27, 22 glaciers are located on the northern declivity.
  The parallel range of the Main Range is the Ugviri range, which separates the basins of Enguri and Mulkhura. There are several hills on the top of the Ugviri Range: Muftashi (2473 m), Zuruldi (2350 m), Sgimazugvi (3199 m). The Ugviri pass is located at 1923 at sea level. Morphologically an erosive relief is typical here, but there are few karstic and glacier shapes as well.
  Svaneti is divided into two big cavities, Zemo Svaneti cavity (Enguri basin), and Kvemo Svaneti cavity (Tskhenistskali basin). Zemo Svaneti Cavity is located on the both banks of Enguri and is surrounded with the Caucasian Mountainous Range (from the north), the Svaneti Range (from the south) and the Kodori Range (from the west). The length of the cavity, placed within these boundaries is 100 km, and the maximum of width is 46 km. One of the exits is represented in the southern-western part of the cavity. Here, at the Khaishi-Jvari road, Enguri crosses the western periphery of the Odishi Range (Lakumurashdudi and Otopurashdudi) and the eastern branch of the Kodori Range (Likhimi).
  The Northern part of Zemo Svaneti is larger and stands out with high hypsometric spread. It is located on the right bank of Enguri. The left part of Zemo Svaneti cavity is lower and narrower; and is located on the northern declivity of the Svaneti Range and the northern-western part of the Egrisi Range, which is bent down to the gorge.
  The leading factors in formation of the morphological variety of Zemo Svaneti were erosive, glacial and selective-denudative processes. The glacial forms of relief are related with high mountains. The Engury gorge is the most densely populated area of Zemo Svaneti.
  Hypsometrically Kvemo Svaneti cavity is lower then Zemo Svaneti. There is even no nival belt there. The Svaneti, the Egrisi and the Lechkhumi ranges, surrounds the cavity. The variety of the cavity is formed by the gorges of two rivers – Tskenistskali and Kheledula. The relief features of the cavity are outlined by morphology of its rivers and branches. The upper part of Tskenistskali (the riverhead is located on 2707m at sea level) gorge contains the signs of the old Glacial, but forms an erosive narrow in its lower part. The western branches of the Lechkhumi range (Tekali 3043m) cross the regional borders and make Tskenistskali to circle around a quite long distance (30km) starting from Tsageri; and the river becomes parallel with Rioni.

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Climate
  Because of the orographic features the region of Svaneti is defended from the cold atmospheric inflows.the mean annual temperature is +6 єC -9 єC, the mean January temperature never exceeds 0 єC and sometimes fells to -5 єC. The mean July temperature is +19-20 єC. There are no freezing during 150-180 days and the total of the temperature is 2000-3000 єC. The annual precipitation is 1000-1200mm in the lower highland; and the annual precipitation in the upper highland exceeds 2000mm. The precipitation in the Svaneti cavity is 800mm. The agro climate conditions of Svaneti are not fit for making a good environment for developing of agriculture.

Drainage network
  The inclement natural condition of Svaneti is reimbursed by its hydro recourses. The main rivers of the region have huge energetic potential; the branches of the river Enguri are: Adisjala, Ormeleti, Mukhra, Mestia Jala, Nakra, Nenskra, Dolra, Lasili, Khaishura. The branches of the river Tskhenistskali are: Kheledula, Laskadura, Zeskho, Gobishuri, Khofuri. The floods are characteristic for the rivers in spring and summer; and the shortage of water is characteristic in autumn and winter. The waterfalls which are in the forests, make an exotic tourist recreational environment. At the upper base in Nakhra, at the Lerakistskali gorge, on the way to the Dongus-Orunbashi pass, there are many waterfalls: Basa (20m), Leirakis pirveli (20m) and Meore (20m); there are few waterfalls in the Dodra gorge: Ushbas Pirveli (30m) and Ushpas Meore(15m). There are about 200 glaciers in Svaneti. The biggest ones are Lekhsidi, Tviberi, Tsaneri, Krudashi, Adishi, Khalde, and Dolra.

Soil cover
  The soils of Svaneti are the soils characteristic for high-mountainous areas. On the slopes of Egrisi, Lechkhmi, Svaneti and the Caucasian ridges the mountain-field and the meadow soils are widespread. In the forests and subalpine area are widespread turf and primitive soils. Gorges of the rivers are generated from the fragments of alluvial soils. The arable lands are located on these soils.

Vegetative cover
  According the orography conditions of the region, Svaneti has a unique vegetative cover. The landscape of the region follows the vertical zoning of the amount of the sunshine, the soil and the vegetation types. The lowest point of the region (510 m) is located at the upper border of the subtropical part of Kolkheti. The forested area is positioned across the Embankments of Enguri, and even reaches to the highest villages of the region (Ushguli and Tsana). The most part of the area is covered with forests, which consists of the coniferous and the leaf forests. In the lower area (up to 1200m) of the region the wide leaf forests are spread: the oak, the hornbeam, the beech, and the chestnut forests. The dominating beech forests are changed with the coniferous forests in the upper areas (at the altitude of 100-1200m), and with the fir forests in some parts. The plain forests of Svaneti consist of boreal coniferous forests. The forests of the region have the drainage, soil defending, resort- recreation capacity; the forests have the industrial usage.
The upper border of the forest area is at the altitude of 1900 -2100 m at sea level. There are the mixed Colchicum forests dominating in the lower zone of the area. The forests, located over 1000-1200m at sea level the beak and the conifer patterns are dominating. They formulate the huge massives of the forests especially at the 1100-1800 hypsometrical belts. The alpine and subalpine fields located on the southern slopes of the main Caucasian range represent a valueable resource and used for mowing and pastures.

Like many of the ancient songs of the high mountain region of Svaneti (see Mirangula and Riho), Lazhghvash has a cryptic text, in this case suggesting maybe a sacrifice--or at least a dedication--of livestock. It's cryptic even to Svans, to whom the primordial songs of their ancestors, songs often connected with pre-Christian rituals, have come down without a user's guide. (The "golden fleece" mentioned may or may not have a connection to Jason, whose Argonauts sailed to the land of Colchis on Georgia's Black Sea coast.) Even the nonsense words are freighted with unspecific meaning, and are assumed to be corruptions of what used to be text or significant names.

Romeo Pirtskhelani and his family performing
with a chunir and a changi (harp) It's relevant to this progressive mystification of meaning that Svan, while distantly related to Georgian, is not formally a written language--though some of those powerful old names are not the kind of thing you would casually commit to paper even if you could. (Why don't we sing the verse about the ram? Because that's how the people who taught it to us do it, though they carefully give you that verse when you ask them for the words.) Many Svan songs, Lazhghvash among them, can be performed either by two groups of singers antiphonally, or by voices alternating with a chunir solo, the way we do it.

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TSMINDAO GHMERTO (Holy God)
Holy God, Holy Almighty, Holy Immortal, have mercy on us.

This text is familiar throughout Christendom as the Greek Trisagion. A different musical setting, in the eastern Georgian liturgical style, is a much-recorded mainstay of the traditional Georgian repertoire. So far as we know, however, this version from Svaneti is a rarity not recorded by any Georgian ensemble. It's also something of a mystery: We learned it (over dinner) from Islam Pilpani, who presented it to us as Svan liturgical music. That would already set it apart from anything else we know: the best-known sacred songs from Svaneti, Lileh and Kviria, are firmly pre-Christian and invoke respectively the sun deity and the fertility deity, so the idea of a Svan setting of the Georgian Orthodox liturgy made us pay attention.
But the text is actually in Georgian, not Svan, though the numerous vowel sounds interpolated into the middle of words--"tsminda-yi-wo" instead of the Georgian "tsmindao," for example--are characteristic of Svan singing practice. The musical style, meanwhile, suggest that this is a Svan adaptation of a hymn originally from Guria. So the exact origins of this particular Tsmindao Ghmerto may be in doubt, but its sturdy simplicity is not. (And you can learn it over dinner.)

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MIRANGULA[a man's name]
1. Mother's Mirangula,
Mother's boy, she had only you.
2. He has gone up to the tower.
She brought you dinner in the tower.
3. Oh, may Wednesday be cursed!
She has taken up dinner.
4. Mirangula was not there,
Mother's Mirangula.
Svaneti, in the harsh environment of the high Caucasus Range, supports a sparse population of rugged, self-reliant people, isolated from the culture of lowland Georgia. For centuries, the Svans fought a perpetual low-level war against the Muslim inhabitants of the north slopes of the Caucasus (see Riho for one instance of this). All over Svaneti, villagers built clusters of single-family defensive towers in which to hide during raids; most of those towers still stand, giving Svan villages their characteristic odd medieval high-rise look.
medieval towers in Svaneti

Mirangula is a folk poem in the Svan language, a distant relative of Georgian. While the poem is more than a hundred stanzas long, the song uses only a few lines from near the beginning. Since it is a spoken rather than a written poem, there are many variants, but here is a quick summary of the whole story: Mirangula is spoiled by his mother, who keeps him in the family's defensive tower. He runs off--in spite of her warnings of doom--to fight the Balkarians across the pass. He shoots nine men and captures their oxen. He is pursued on his way home, and eventually he is shot. As he falls, God grants his wish for revenge and he shoots his killer before he himself dies. His body will be divided among the wild animals. Meanwhile, a group of Svan priests held captive by the Balkarians escape. On their way home they come upon Mirangula's body. They herd home the oxen he stole and offer them up at a funeral feast. So many are gathered at the banquet that the floor collapses, and many are injured. (This account is drawn from "An Anthology of Georgian Folk Poetry," by Kevin Tuite.)

a woman playing the chunir for her son The accompanying instrument is the chunir. Stuart's first chunir teacher was Islam Pilpani: farmer, carpenter, and unrivaled master musician of Svaneti (as well as regional chess champion). Islam leads the regional folk ensemble Riho, which draws singers from the regional capital Mestia and the villages around it and includes almost all the people who have been our mentors for Svan music.

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RIHO (Sunrise)
1,3 Sunrise. You were praying to God at the wall of St. Mary's in Ushgul.
2,4,5 Sunrise. They were fighting the enemy.
6 Sunrise. Your young men are all gone.
The highest village in Svaneti is Ushgul, higher than any village in the Alps inhabited year-round. From Ushgul, sometime long ago, all the young men set out on a raid through the mountains against a village of Muslim Balkarians on the north slopes of the Caucasus. Only one man returned. The cryptic Svan text of Riho commemorates that event. Sustaining the Svan reputation for toughness, the person who translated the text for us assured us that the song is not a lament, but a celebration of the heroism of the survivor.
St. Mary's Church in Ushgul (Middle Ages)

The music of Svaneti is another heroic survivor: the ancient musical forms are better preserved in Svaneti than anywhere else in Georgia, and the importance and seniority of Svan music are clear to other Georgians singers. The music of no other region has so successfully withstood the influence of piano temperament and other unfriendly modernization. Riho shares with Zar a primordial language of tightly confined vocal lines, simple repetitive movement, and uncompromisingly non-Western scales.

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Apsat (mythology)
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Apsat was a male deity of birds and animals in the pagan Svan mythology.

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On the northern slopes of the mountains, however, there lived a well known and powerful people, called Suannies by the Greek and the Svani by the Colchidians. Their land, Svaneti, also bordered the land of the Amazons, in the north-east Caucasus, and that of the Aes people in the north.
The Svani had become rich and powerful partly because they were well protected from marauders by nature, living in a fertile land surrounded by immense forests, wide rivers and high mountains, easily defended against intruders. But also because they had discovered, in their mountains, easily mined deposit of the only known naturally alloyed copper. Alloyed with antimony and arsen, this copper was nearly as strong as bronze, and for more than a millennium, the Svani bronze was the dominating metal of the Caucasus region, used as weapons, tools and ornaments.
The Svani also had a culture of matrilineal inheritance, were land and houses passed from mother to daughter, and it was a religion in which the worship of a Mother Goddess, a water goddess and a love goddess was prominent. And in their culture, fertility symbols like the horns of oxen and bucks, strange-looking axes and certain figurines were also prominent. All of these cultural and religious clues could be matched to archaeological finds in Denmark and Sweden, dating back 2000 years, when a new culture became prominent in Scandinavia.
I found no other local people or culture more suitable than the Svani to fit the role of the Vanir, as much from their religious and cultural traits, as for their power to fight the Aes on equal terms. And it seems feasible that the word Svani could change into ‘Vani in another dialect.

Danana was also known as Danae or Dana, daughter of the Sumerian goddess Belili, and probably an early form of Diana, mother of Persevs by Zeus himself. Aspects of all three can actually be found in the stories about Freya. And since 'Freya' means 'Lady', I suggest that the Caucasian Svani who came to Denmark over 2000 years ago were called 'Daner', as they worshipped the goddess Dana in particular, and that 'Freya' was their name, either publicly used for The Lady, or a title used for the High Priestess in their religion, a priestess who continued the ancient practice of 'temple prostitution' so common in the ancient goddess religions of Asia Minor. And that they practiced, as well, a form of dynastic and ritual marriage to their brothers, quite natural in a culture of matrilineal inheritance, as Snorre tells us was the normal practice among the Vanir.

Location. Svaneti is a territory of approximately 4,200 square kilometers extending from 59Ѓ‹ 40.5ЃЊ to 61Ѓ‹ E and 42Ѓ‹ to 43Ѓ‹ 15.5ЃЊ N. It is bounded on the north by Kabardo-Balkaria and Karachay-Cherkessia in the Russian Federation, on the west by Abkhazia, on the south by the Georgian provinces of Mingrelia and Lechkhumi, and on the east by the Georgian province of Rach'a. Until the fifteenth century, northern Rach'a was inhabited by Svans as well. Svaneti is a rugged land of towering snow-capped mountains, thick forests, and narrow gorges cut by swift glacier-fed rivers. The two main areas of Svan settlement are along the upper reaches of the Enguri and Tskhenists'q'ali rivers. These are usually referred to as upper and lower Svaneti, respectively. The upper Svaneti is hemmed in on the north by the main range of the Caucasus Mountains, with some peaks in excess of 5,000 meters. A second ridge of mountains, ranging up to 4,000 meters, separates the upper and lower Svaneti. Further south, two other ridges divide the lower Svaneti from the lowlands of western Georgia. Until this century, travel into and out of Svaneti, especially the upper Svaneti, was difficult and often hazardous because of the mountainous terrain, heavy snowfall, and poor roads. During the long winter season, which lasts from October to April, the Svans were effectively cut off from the rest of Georgia. In recent decades the roads have been greatly improved, allowing nearly year-round access, and small airplanes fly a regular route between Mestia and Kutaisi, the main city of western Georgia.

Demography. The present-day inhabitants of Svaneti are, as they have been for many centuries, almost entirely Svans. Some Georgians from elsewhere in the republic and a handful of Russians live in Mestia, the largest village in the upper Svaneti, and in some parts of lower Svaneti. The Svans identify themselves as being of Georgian nationality and are not separately counted in the Soviet census. If one judges on the basis of language, the Svans presently number about 35,000, representing about 1 percent of the Georgian people. Most Svans still live in Svaneti. There are also Svan villages, established about a century ago, in the neighboring parts of Abkhazia. After the tragic winter of 1986-1987, during which several villages in the upper Svaneti were destroyed by avalanches, many Svans were resettled in the Marneuli region to the south of Tbilisi.

Linguistic Affiliation. The Svan language is the smallest of the three languages composing the Kartvelian or South Caucasian Family, one of the three groups of indigenous languages spoken in the Caucasus region. Four Svan dialects have been described. Svan, like the other members of its family, Georgian and Laz-Mingrelian, has a complex pattern of case marking and rich verbal morphology. In terms of phonology, morphophonemics, and lexicon it differs sharply from the latter languages and is believed to have diverged from the ancestral Kartvelian language some three or four millenia ago. The grammar and lexicon of the Svan language reflect long-standing contact with speakers of North Caucasian tongues. It has never been used as a written language. All Svans now speak and write Georgian, and most, especially in the younger generations, are also able to communicate in Russian. Some may know the languages of neighboring ethnic groups (e.g., Mingrelian, Balkar).

Beginning in the mid-thirteenth century, wave upon wave of Mongol, Persian, and Turkish armies devastated the lowland parts of Georgia. Because of its remote location, much of Svaneti was never invaded. For this reason, many of the finest works of Georgian artistry—icons, illuminated manuscripts, and gold and silver items—were preserved in Svanetian churches during this period. The Svan villagers protected these treasures zealously (the theft of an icon was punishable by death, usually by stoning, even in recent times). A sizable number of objets d'art of foreign origin (Persian, Syrian, Italian, German) have also found their way into Svaneti, a testament to the wide-ranging cultural and trade contacts of medieval Georgia. After the dissolution of the Georgian empire, the land was segmented into several smaller kingdoms and principalities. Svaneti came under the nominal authority of the kingdom of Imeretia. From the sixteenth century to the beginning of the nineteenth, a handful of powerful Svan families came to exert dominance over all of the province except for the upland (eastern) half of the upper Svaneti, which came to be known as "Free Svaneti" (Tжvisupжl Shwжn). There were also several peasant uprisings during this period, resulting in the decline of the feudal system in some localities.

The Treaty of Georgievsk, signed in 1783, placed the kingdoms of eastern Georgia under the protection of the Russian Empire. Most of western Georgia, including the lower Svaneti, was incorporated into the empire in 1803-1804. The people of the upper Svaneti, however, resisted the imposition of Russian rule for some time. The princely house of western upper Svaneti finally capitulated in 1833, and the rest of the province in 1853-1857. During the period of Russian rule the peasantry was freed from serfdom and given small parcels of land. After the Communist Revolution of 1917 Georgia declared its independence from Russia. In 1921 the Red Army invaded Georgia and incorporated it into the Soviet Union. In recent years notable infrastructural improvements have been made in Svaneti: schools and health centers have been opened, roads upgraded, and electricity introduced.

For many centuries the Svans have been in contact with the northern Caucasian tribes on the other side of the mountains and with the Ossetians to the east. These relations have often been hostile, with raiding parties from one or the other group attempting to seize the other's property. On the other hand, the Svans have engaged in trade with these tribes, and in earlier times many Svans worked for them as migrant laborers.

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The traditional Svan settlement, especially well preserved in the upper Svaneti, is the qew or commune, comprising a group of hamlets, each inhabited by one or more clans. Within the hamlet are a few dozen homesteads, closely packed together, surrounded by farmland. In recent times the organizational structure of the Svan commune (see "Political Organization") has given way to that of the modern Georgian village. There are several types of Svan homesteads. In the type believed to be most ancient, the family and livestock live under one roof in a fortresslike three-story stone structure. More often, there is a separate, adjoining defense tower (murq'wam) to which the family and cattle repair in time of attack. (Defense towers are now found primarily in eastern upper Svaneti, with a few remnants in lower Svaneti and northern Rach'a.) In many respects the traditional Svan homestead is more similar to those of other Caucasian mountain provinces (northeastern Georgia, Ossetia, Ingushia, Daghestan) than to those of lowland Georgia.

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Subsistence and Commercial Activities. Because of the harsh climate, the primary crops have been hardy grains such as summer and winter wheat, rye, barley, and oats. Seeds have traditionally been sown twice a year: in March and April, after the snow has melted, and again in September to October, before the onset of the long Svanetian winter. The Svans also keep domestic farm animals (cows, pigs, goats, and sheep), which are exploited for meat, cheese, and wool. Beekeeping has been practiced since ancient times, and Svanetian honey has an exceptionally fine taste. Although the Svans have long employed sophisticated farming techniques to utilize the land to its full potential, the Svanetian farm has not been sufficient to feed the family. In earlier days, the Svans hunted ibex, stags, and bears to supplement their diet. (Hunting is still a popular avocation of Svans today.) In the nineteenth century, large numbers of Svan men earned additional income as migrant farm workers in the lowland regions of Georgia and the northern Caucasus during the months in which Svaneti is blanketed with snow.

Industrial Arts. The Svans have traditionally produced their own agricultural implements, utensils, furniture, and weaponry. Wooden artifacts are usually adorned with elaborate geometrical designs, using symbols related to Svanetian religion (solar disks, representations of people, animals, and ritual dances).

Trade. The Svans are not noted as a trading people. In traditional times they did serve as a commercial link between western Georgia and the northwest Caucasian provinces and have also provided wolf, fox, and bear pelts for the bazaars of lowland Georgia.

Division of Labor. Food preparation (baking, etc.), caring for children, needlework, and the like were considered to be women's work. Tasks delegated to men included hunting, wood- and metalworking, heavy farm labor, and fighting.

Land Tenure. Regular farm land belonged to individual households, with each possessing up to ten ktseva (a ktseva is equivalent to the amount of land one can plow in one day). Pastures, hay fields, and some forests were common property of the clan, village, or commune. If an individual desired to sell land, he had to first offer it to the members of his own clan. Only if they declined to buy it could it be sold to another party.

Kinship Terminology. The categories distinguished by Svan kinship terminology are not much different from those of Georgian. For example, one term (chоzhe) denotes both son-and brother-in-law, and another (telghra) both daughter-and sister-in-law; at the same time, there are words specifically denoting the wife's sister's husband (mekwshel, cognate with Georgian kvisli) and husband's brother's wife. The most striking deviation from the pattern of Kartvelian kin terms is in the words denoting siblings, which index the gender of both parties to the relationship: a female Ego calls her sister udil whereas a male Ego calls his sister dachwir; similarly, a male Ego calls his brother mukhwbe whereas a female Ego calls her brother jemil.

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Marriage. Marriage partners for Svan children were traditionally selected very early. On occasion two pregnant women would make a pact that, if one gives birth to a girl and the other to a boy, the children will be engaged to each other. In such cases the wedding feast, signifying the transfer of the female from her parents' household to that of her in-laws, may take place while the bride and groom are still very young. The actual matrimonial rite, a simple ceremony involving a priest, would then be held one to three years later, when the couple is of appropriate age. In practice, instances in which a young man and woman would marry against their parents' wishes have always occurred, and in modern Svaneti arranged marriages are quickly becoming a thing of the past. Though her position was not of equal status to that of her husband, the traditional Svan wife had certain rights. She could own livestock and other possessions. In the event of abuse or abandonment by her husband she had recourse to the protection of her parents' family and to the local justice system (see "Social Control"). Divorce was rare in earlier times, and usually occurred for reasons of impotence or failure to produce male offspring. As though to compensate for the irrelevance of emotional bonding in the contracting of marriages, young Svans could enter into special friendships with members of the opposite sex, even if married. This custom, linturжl, which was practiced up to the early twentieth century, bears certain resemblances to the sts'orproba relationship of the northeast Georgian mountain tribes (see the article on the Khevsur) and also to a form of adoption practiced in some northern Caucasian communities. It was marked by a ritual in which the man sprinkled salt on the woman's breast, then touched his teeth to its nipple three times, saying "You are the mother, I the son." The couple bonded by linturжl could be as affectionate as siblings with each other, no more, though in some cases the relationship did take on a romantic aspect.

Domestic Unit. Until the early twentieth century the Svan mezge (household) could include as many as fifty people: a senior male (korж makhwshi, "chief of the house") with his wife, younger brothers, sons, their wives and children, and sisters and daughters not yet married. The korж makhwshi functioned as administrative head and as chief celebrant of domestic religious rites. In Svaneti, as in the northeast Georgian mountain provinces, the genders were spatially separated within the home. The main floor of the Svanetian house was divided into four quadrants, centered around the hearth (q'welp). The korж makhwshi and special guests had their seats in the eastern quadrant, which was also where the most important domestic rituals took place, and the other men sat in the quadrant to their right, closest to the entrance. The other two quadrants were reserved for the women and children. Menstruating women and women who had just given birth were considered to be impure and a potential source of ill luck. At such times they were not allowed in the home and were confined in special huts (laushdwr).

Inheritance. Even after the death of their parents, brothers would usually remain together: the separation of the household was considered a great tragedy. Should they decide to split up, the brothers divided the land and property equally, save for a parcel of land (one day's plowing) that was given to the eldest. Clan subdivisions (ts'жm samkhub) originate in this way. Should a man die without sons, his property was inherited by his brother's or father's brother's family. Female relatives were not given any property, and the heirs were obliged to provide for them. Should there be no males of the above degree of relationship, the estate became the property of the clan as a whole.

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Social Organization. The division of society into landowning and serf classes ended in the nineteenth century. In recent times most Svans continued to work as farmers, though a number of Svans have participated in Georgian academic and artistic circles.

Political Organization. The affairs of the commune were decided by a council (luzwrob, lukhor) presided over by an elected headman (makhwshi); both men and women participated in the deliberations. The council decided cases of infraction of traditional law and assessed punishment by fine, exile, or, very rarely, death. Other important questions, concerning agricultural affairs, relations with other communes and with northern Caucasian tribes, and so forth, were discussed in council meetings. From time to time there would be meetings of the commune makhwshis from all Svaneti to decide critical questions affecting the whole province. Czarist authorities abolished the institution of makhwshi in 1869. With the imposition of Soviet rule, the luzwrob has been supplanted by the village council (Russian: sel'<skij>sovet). The jurisdiction of these councils usually corresponds to the traditional commune.

Social Control. In case of a dispute, the parties could select a committee of judge-mediators (mфrew) to decide the issue. The decisions of the committee could not be appealed. Before giving testimony, the disputants were required to take an oath of honesty upon an icon. As icons were regarded by the Svans as having the power to bring misfortune to a family for many generations to come, these oaths were not taken lightly.

Conflict. All too often Svans bypassed the justice system (see "Social Control") and took matters into their own hands. Should a member of a clan be killed or seriously wounded—even if accidentally—or in some way humiliated by a member of another clan, the first clan was dishonored as a whole. Any male member of the clan felt entitled to exact revenge (lits'wri) upon any adult male in the offending clan. In this way blood feuds were started, which at times extended over several generations and claimed the lives of dozens of people. In addition to killing, one could exact revenge by capturing and imprisoning a member of the enemy clan and holding him for ransom. This was considered to be an extremely serious humiliation. Feuds could be halted or avoided if the offending clan paid an indemnity or blood-price (ts'or) to the other party. The ts'or for killing a man was very costly (six parcels of prime farmland or thirty-six bulls); lesser compensation was exacted for cases of wounding, insult, thievery, and breach of engagement to marry.

Arts. The Georgian Classical Period (tenth to thirteenth centuries) was also a period of intense artistic activity in Svaneti. A large number of churches were constructed (over 100 in the upper Svaneti alone) and adorned with frescoes, icons, carved wooden doors, and items made of precious metals. Svan artisans were especially renowned for their skill at producing finely detailed gold and silver icons, crosses, and drinking vessels. It has been estimated that as much as one-fifth of the medieval Georgian metalwork that has been preserved to the present day is of Svan origin. There was also a distinctive local school of icon and fresco painting.

Svan folk literature comprises a variety of genres: epics, ritual and lyric poetry, tales, myths, and fables. Most of the themes represented in Svan literature are shared with other parts of Georgia, though elements of Ossetian and northern Caucasian origin (e.g., portions of the Nart sagas) also appear.

Among the folk arts, special mention should be made of Svanetian music. A tradition of polyphonic a-cappella singing has evolved in Svaneti, as in other parts of Georgia. One distinctive feature of the music of this province is its greater use of dissonant intervals and striking harmonic progressions. These choral songs accompany certain religious rites and festivals. Songs accompanied by the chжng (harp) or the ch'unir (a three-string violin) are also frequently heard in Svaneti.

Medicine. Medical knowledge was a jealously guarded trade secret, handed down within certain families. The traditional Svan akim treated wounds and certain illnesses with preparations made from herbs and other natural ingredients. Many ailments, especially contagious diseases, were regarded as divinely sent, as punishment for some infraction of customary law. Sacrifices of livestock or, in serious cases, donations of land to the local shrine, were required of the party deemed to be responsible for offending a deity.

Death and Afterlife. The Svans believed that dying people could see several years into the future and would gather at the bedside of a dying relative to ask questions. When death occurred, the family and neighbors would break out into loud wailing and keening. After the burial the close relatives of the deceased would be in mourning for as much as three years. They would fast (abstain from animal products), wear mourning colors (traditionally red), and the men would shave their heads and faces and let their hair grow out until the end of the mourning period. If a person should die away from home, his or her soul was thought to remain at the spot where death occurred. A "soul-returner" (kunem met'khe) would be summoned to locate the soul (with the aid of a rooster, which was believed to see the soul) and escort it back home. Only then could the funeral observances begin. The souls of the deceased led a somewhat shadowy existence in a world similar to the one they left behind. Their well-being in the spirit world was related to their sinfulness before death and the zeal of their surviving kin in making prayers and sacrifices on their behalf. Once a year, at the festival of lipanжl (mid-January), the souls of the deceased were believed to return to their families. They remained in their former home for several days and were entertained with feasts and the recitation of folktales. Also during this time, the souls met and determined the fortune of their kin for the upcoming year. Because the Svans believe that the deceased retain the physical characteristics they had before death, a second lipanжl is held several days after the main one to accommodate the souls of handicapped people, who need more time to make the journey from the spirit world to the land of the living.

by Till Bruckner, CARE Caucasus
till_bruckner@care.org.ge

The big shaggy animals dozing by the village road look like wolves, but to their owners they are just doggies. Kids shoo around four-legged creatures that are supposed to be domestic pigs but would have most hunters in America running for cover. Welcome to daily life in Svaneti, an isolated province of the republic of Georgia besieged on all sides by towering mountains whose beauty can blind visitors to their harshness – until they meet the people who live here. The landscape has left its mark on the Svans, a mountain people with a unique culture and a language all of its own. Their leathery faces tell tales of blistering snowstorms, and their calloused hands bear witness to the ethic of hard work that has enabled generation after generation to survive in the shadow of the Caucasus. But today, their culture is threatened by oblivion. Seeing no future for their children in the modern world if they stay, more and more Svans are leaving the highlands in pursuit of happiness elsewhere.

For Svans, education is the key to a better future, but following the collapse of the Soviet Union, government funds are no longer available to maintain schools. The pride of the mountain village of Ipari is a large school that was built seventy years ago following a campaign by a local man eager to ensure education for the young people in his community. However, last winter, teachers and children here were shivering in classrooms with broken windows while the thermometer outside dropped to below minus 10 Celsius (______ F) – and stayed there for months. “My kids were getting ill,” recalls farmer Giorgi Gulbani, five of whose seven children attend the school, “and we couldn’t afford to go to the city to get medical treatment for them”. As conditions got worse year after year, villagers packed up and left. Of originally 120 families in Ipari, only half still live here. Year after year, the ancient stone watchtowers that used to guard against invaders cast their shadows on more abandoned houses, and a place filled with laughter was in danger of turning into a ghost village.

Without outside help, the inhabitants of Ipari could not turn the tide. “People here are willing to work hard to repair their school,” Khatuna from CARE Caucasus explains. “But they are poor, and cannot afford the materials.” CARE, the only organization which is working in Svaneti to put a stop to the exodus that threatens to wipe out a millenia-old culture within the next couple of decades, decided to step in and lend a hand.

Today, the school is a hive of activity. Villagers are hammering together frames to make new windows that will hold the glass purchased with funds provided by CARE. “All parents are trying to do something for the school. They are working for free,” says Khatuna. “This is their project, and they are going full steam ahead.” Even Giorgi, who has a large family to feed, has found the time to join in. “Nobody will stay here if there is no school,” he says, his big hands fingering a measuring tape as he speaks. “Everybody in the village, from the smallest child upwards, knows why we are working here. My wife and my kids are looking after our animals while I’m helping out at the school.”

But if one of the new windows breaks next year, what is to prevent children and teachers freezing in an icy draft all over again? “We saw that this could be a problem,” Khatuna acknowledges. “However, people here came up with a solution. All parents agreed to pay ten cents each into a common fund every month. If something gets broken, they will pay for the necessary materials from the fund and repair the damage by themselves. Even the teachers are chipping in,” she beams.

Now the people of Ipari have got started, it seems that there is no force that can stop their mission to build a better future for their children. Going above and beyond the original plan, parents have begun making new doors and installing a washroom in the school, using local materials. The zeal of his fellow Svans is no mystery to Giorgi, who thinks that education is as important as food. “Everybody wants to eat,” he explains his philosophy. “Education is essential. Educated people have a better life.” Thanks to the hard work of the villagers, and a helping hand from CARE, there is now hope in Ipari that Svans will no longer have to abandon their homes to find the better life that is the common dream of humans everywhere.

Добавлено (2007-07-27, 8:48 Pm)
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Svanetia, una civilizaciуn olvidada
Segъn testimonian historiadores romanos, ya en el siglo I de nuestra era los svanes se habнan definido como un pueblo guerrero, bien organizado y muy unido por lazos familiares. Los persas y los turcos mбs de una vez trataron infructuosamente de apoderarse de Svanetia, pero la propia naturaleza les ayudу a defender su independencia: los ъnicos caminos hacia sus poblados eran a travйs de los pasos montaсosos, intransitables a causa de la nieve nueve meses del aсo o bien por un estrecho sendero en el desfiladero del rнo Inguri, que sus defensores cerraron de forma hermйtica.

Es dнa de fiesta y las muchachas visten los atuendos tнpicos de su pueblo
A dos circunstancias -el aislamiento del mundo exterior y el afбn de ser independientes- se debe que hasta el siglo XX los svanes hayan conservado una estructura social propia de la formaciуn gentilicia. Son un pueblo poco numeroso, que hoy en dнa apenas sobrepasa los 20 mil habitantes. Un clan independiente quedaba formado, por lo general, por unos 200-300 miembros; ocupaba parte del valle con varios poblados, mбs bien fortalezas: casas de piedra, dependencias y casi siempre una alta atalaya de unos 20 o mбs metros de altura, cuya singular arquitectura solo es comparable a las de la Italia medieval.

De la atalaya se podнa entrar a la casa, tambiйn poco menos que una fortaleza; solнa ser de tres pisos y construida de piedra para que resultara imposible incendiarla. Al primer piso (machub) correspondнa el papel principal en la vida de la familia, que en invierno se instalaba toda en este local generalmente muy amplio, revestido con troncos de бrboles en su interior, con una sola y mнnima ventana. Una parte de esta habitaciуn se destinaba al ganado, para no dejarlo en manos del enemigo en caso de agresiуn.

Los svanes no usaban fogones ni hornos, sino que situaban una hoguera en el centro del machub y encima de ella una gran losa de piedra sostenida por varios troncos. Al lado, otra losa de piedra mбs pequeсa que servнa para cocer las tortillas. Los calderos de cobre colgaban directamente sobre el fuego de una cadena que representaba el sнmbolo de esa familia, y se consideraba sagrada.

La regiуn Svanetia, en el Cбucaso georgiano

Todos se reunнan en torno al fuego; el jefe de familia en una butaca de madera tallada y, los demбs, en bancos, cada cual en su respectivo asiento estrictamente determinado. En verano, se trasladaban al piso superior y el machub quedaba vacнo.

La planta mбs baja de la casa no tenнa ventanas en sus paredes de enormes bloques de piedra y su uso era casi siempre como sуtano de refugio para cuando la gente se veнa sitiada y allн tambiйn se guardaban a los prisioneros o los raptados. El rapto constituнa un fenуmeno comъn y corriente; existнa incluso una tarifa para rescatar a los secuestrados, que solamente se cobraba en armas. Por ejemplo, una muchacha joven y bonita valнa una escopeta dorada.

El pueblo svan no posee riquezas, porque no es mucho lo que se puede extraer de las rocas que los rodean en los ъnicos tres meses que no estбn cubiertas de nieve. Las familias tienen ovejas, vacas de poca estatura, cerdos; en las laderas cultivan cebada y papas. Casi no hay terrenos ni caminos lisos; todas las cargas deben trasladarse en trineos o a caballo, y eso, en verano, porque las cuestas son tan escarpadas que los carros de ruedas no se sostienen en ellas.

Altos picos helados; vegetaciуn escasa, con verdes pastos en el valle; escarpadas rocas: un paisaje agreste, pero hermoso

Por cierto, los svanes vieron la rueda por vez primera en 1937, cuando se tendiу una carretera por el antiguo sendero del Inguri. Actualmente, el ъnico camino para llegar allн sigue siendo a travйs del desfiladero, pero ahora por una moderna carretera, que acompaсу en los ъltimos 50-60 aсos la apariciуn de telйfonos, radios, televisores, escuelas, hospitales y confortables viviendas, siempre conservando el patrimonio que construyeron los precursores.

Es imposible desarrollar las industrias en Svanetia por falta de materias primas, pero sus dones mбs preciados se los dio la naturaleza en sol y nieve, para convertirla en un lugar ideal para los deportes de invierno, lo que representa ingresos por turismo.

Los vecinos de esta regiуn de Georgia aman la prбctica del alpinismo y lo han convertido en su deporte nacional. Su destino habitual es el Ushba, pico que domina Mestia, la capital Svanetia; mбs de dos kilуmetros de rocas verticales de granito encima de la verde alfombra de los prados y las montaсas heladas brillando al sol.

La lengua svan es la mбs antigua de la familia kartvelia de lenguas del Cбucaso.

Добавлено (Сегодня, 9:17 Pm)
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http://links.jstor.org/sici?si....rgePage

The Caucasus and the Iberian peninsula have been connected from a linguistic (Basque and Kvartelian languages), toponimic and historic perspectives. They also represent places (e.g. Dmanisi in Georgia and Atapuerca in Northern Spain) where the oldest hominoid remains in Europe are being discovered and studied. These circumstances prompted us to study the genetic background of the Svans (living on the southern slopes of the Greater Caucasus in the Republic of Georgia) in comparison with Basques from the semi-isolated Arratia valley as well with other Northern Spanish and Western European populations. DRB1*1101-DQA1*0501-DQB1*0301 and DRB1*1301-DQA1*0103-DQB1*0603 haplotypes were found in Svans at the highest frequency. The second most frequent three-locus haplotypes in this population were DRB1*0701-DQA1*0201-DQB1*0201 and DRB1*1301-DQA1*0103-DQB1*0602. Furthermore, the following 5-locus extended haplotypes were not found in other populations: A3-B8-DRB1*11-DQA1*0501-DQB1*0301, A2-B8-DRB1*13-DQA1*0103-DQB1*0603, A2-B40-DRB1*14-DQA1*0104-DQB1*0501, A2-B51-DRB1*08-DQA1*0401-DQB1*0402, A3-B7-DRB1*03-DQA1*0501-DQB1*0201 and A24-B39-DRB1*08-DQA1*0401-DQB1*0402. Other haplotypes present in Svans were also frequently observed in Northern Spain and in other Western European countries. However, haplotypes reported as characteristic for Basques were not found in the Svans. A dendrogram using HLA class II alleles places the closest genetic distance observed between Svans and Czechs, whereas Slovenes and other Mediterranean populations (Jews, Hungarians, Frenchmen, Sardinians and Greeks) have the greatest genetic distance. When both HLA class I and class II alleles from 17 populations were compared, the smallest genetic distances were with Rumanians, Czechs and Armenians. Northern Spanish populations were placed closer to each other and clearly separated from Svans. In conclusion, the Svan population shows considerable polymorphism. These observations suggest a mixture of alleles in Svans from geographically distinct areas, and probably do not support a common ancestor for these Caucasian inhabitants and people from Northern Spain.

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http://links.jstor.org/sici?si....rgePage

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For example, the solo-burden type of polyphony is characteristic of Basques, living in the north of Spain, Macedonians and Chorvates in the Balkans, Adyghs and Abchazes in the North Caucasus, Svans in the Transcaucasia.

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http://books.google.es/books?h....PR11,M1

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http://books.google.es/books?h....62FzWSQ

Добавлено (2008-01-24, 6:24 Pm)
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http://www.passportmagazine.ru/article/1002/

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http://idrisi.narod.ru/volvewitch.htm

Посетите этот сайт! Посмотрите внимательно!
Вы не поверите - на этом сайте утвеждают :=)
что от сванов произошли скандинавы :=)
_

Добавлено (2008-02-28, 6:52 Pm)
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http://www.parliament.ge/~lika/ancient/svaneti/svaneti.html

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http://www.uncorneredmarket.com/2007/08/svaneti-why-and-how-to-go/

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http://whc.unesco.org/archive/advisory_body_evaluation/709.pdf

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http://community.livejournal.com/ru_travel/7007042.html?mode=reply

Добавлено (2008-03-14, 6:59 Pm)
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Много лет назад (19в) в Сванетии два парня влюбились в одну девушку. Один из них - Гоча Джапаридзе убил своего соперника и собрался бежать с любимой, но та испугалась и отказалась. Тогда Гоча один перевалил в Карачай. По дороге убил барса и жил в пещере. Затем пустился в аул.
В то время в Карачай прибыл русский пристав для сбора налога. Карачаевцы знали, что приставу нужно подарить шкуру барса и он покинет Карачай... Тогда сван сказал, что у него есть эта шкура, и принес из пещеры свою шкуру. С тех пор карачаевцы приняли свана в свое общество и хорошо к нему относились. Много раз к нему приходили родные из Сванетии и уговаривали вернуться, но он не соглашался со словами, что в трудную минуту ему помогли карачаевцы, а не родня и поэтому он отсюда никуда не уедет...
От этого Гочи произошел род Гочиялары. Долгое время Гочияевых навещали их родственники сваны Джапаридзе из-за хребта.

Добавлено (2008-04-12, 1:55 Pm)
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Сванеты - горцы Кутаисской губернии - по своему психическому складу составляют много общего с упомянутыми племенами картвельской группы. Они отличаются добростью духа, любят веселиться, особенно за выпивкой, молчаливы, смелы, выносливы, назойливы. Хотя они крайне невежественны, однако неприличных ругательных слов у них будто нет и самое худшее бранное слово - "О, глупый!". Тифлисский психиатр Д.И.Орбели, посетивший недавно Сванетию, говорил о населении её следующее: "Количество преступлений у сванов очень невелико. Все споры решаются своими старшинами и только немногие доходят до мирового судьи. Все дела решаются без возражений. Разбоя, поджога, убийства, грабежа и пр. сваны почти не знают. Зато сильно царит в Сватении кровавая месть, составляя очень тяжкое пятно на народонаселении. Сваны, однако, этого убийства не считают за преступление; напротив это нравственный долг. Убийца по кровавой мести не лишается имени честного и почтенного человека". Сравнительно частым источником семейных раздоров и кровной мести является у них похищение девушек и женщин, которых по отношению к мужскому полу сравнительно мало. Увоз замужней женщины у них, как почти у всех горцев, карается смертью похитителя. Сванетов зачастую сдерживают от убийства сознание необходимости потом из опасения мести бежать от семейного очага и родных гор, привязанность к которым безгранично велика.

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Вершина Далар – немного истории и разных фактов

Когда-то давно, когда сваны пришли на земли, на которых они живут и сегодня (это было более тысячи лет тому назад), для того, чтобы умилостивить своих богов и получить их покровительство, они решили принести жертву богине-покровительнице – Дали. Самого лучшего своего охотника отправили они в горы, с наказом – найти самого красивого и самого большого тура и принести его в жертву царице охоты Дали.
Сколько времени шел охотник до места своей встречи с красавцем туром ни кто не знает. Но легенда говорит о том, что в погоне за ним он вышел в ущелье, которое замыкалось красивейшей вершиной, своими очертаниями так напоминающая царский трон. Можно предположить, что вышел он в то ущелье, которое с южной стороны выводит к вершине с нынешним названием Далар.
Здесь охотник преклонив колени вознес молитву в которой обратился к богине лесов и охоты Дали (не правда ли – это напоминает первую часть слова Далар?!). Он просил ее защиты и благословения успехов в охоте, чтобы она помогла ему найти столь необходимого ему тура.
Дальше легенда говорит практически так, как говорят люди друг другу сегодня: «ты мне – я тебе». За помощь он предложил богине занять эту вершину, буквально место (место звучит как – «ар») в качестве ее царственного трона, чтобы с его высот обозревать свои владения и править ими.
Вот и появилась вторая часть слова Далар.
Мы не знаем, состоялась ли сделка между охотником и красавицей богиней Дали, но красивая вершина благодаря красивой легенде получила красивое имя.
Есть и вторая концовка легенды: «Богиня лесов Дали (сванская Диана), увлекает полюбившегося ей охотника в свои горные чащи, высылает ему навстречу оленей и туров, чтобы заманить его подальше, поглубже в свои владения, и, когда он наконец приходит в себя, ему уже нет пути назад. Богиня Дали отрезала ему возвращение…».
Первым, кто вошел в Гвандру, с исследовательскими и альпинистскими целями, стал Марк Исидорович Арансон1/, с раннего юношества пристрастившийся к горным путешествиям и восхождениям на горные вершины. Условий у него для этого было предостаточно – в те годы венские студенты и молодые рабочие страстно увлекались горами, альпинизмом. Марк был одним из самых активных и результативных членов студенческого альпинистского общества. Ко времени занятия профессорской должности Венского университета, Марк Арансон имел богатый опыт горных путешествий по долинам Сванети (так тогда называлась Сванетия), поднялся на множество вершин в Дигории, в его активе были первовосхождения на вершины Тянь-Шаня. Ученый, имевший диплом доктора филологии Венского университета, разносторонне образованный человек, литературовед, переводчик, исследователь, книжник-трудоголик, он многие годы работал в Публичной библиотеке им. Салтыкова-Щедрина (в Ленинграде), стал первым, кто тщательным образом исследовал район ущелий Мырды, Кичкинекола, Далара, Ненскры, Сакена и Цхвангыра. Он сделал прекрасные рисунки и описания вершин группы Мырды и Кичкинекола. Его материалы заняли достойное место в первом путеводителе по Западному Кавказу, созданным известным ленинградским ученым и страстным любителем альпинизма, молодым профессором Борисом Николаевичем Делоне
Страстный любитель гор Марк Арансон, все свои силы и знания посвятил становлению советского альпинизма конца 20 гг. минувшего века. Он активно участвовал в создании горных секций на предприятиях Ленинграда («Красный Путиловец», «Ижорский», «Большевик»), его в лицо знала студенческая молодежь, он был прекрасным лектором-пропагандистом нового явления – альпинизма. Первый ленинградский лагерь на поляне Штулу оказывается, был создан не без активной помощи Арансона. А первая начальница лагеря была знаменитая ленинградская альпинистка Констанция Иосифовна Нарбут. Именно он ходил просить денег на строительство лагеря у председателя ЦС «Осоавиахима», непреклонного латыша Эйдемана. И получил все, что было надо и сколько было надо.

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Первыми почетными гостями нового лагеря были швейцарские альпинисты: Лоренц Саладин (восхождение на Хан-Тенгри в группе Е. Абалакова и пик Саладина на Тянь-Шане), Отто Фурер, Вальтер Фрай и Гац Граф (поднявшийся на Ушбу и оставивший свою визитку на Кичкинеколе в Гвандре).
Однажды сумрачным вечером Арансон появился в гостях у знаменитого писателя Николая Тихонова, с которым его связывала трепетная дружба. Тихонов в тот вечер отметил, что Арансон светился каким то внутренним светом, широко раскрытые глаза сияли и, он тихим голосом сказал:
– Я открыл ее!
Он начал рассказывать, как моряк, открывший новый замечательный остров среди уже известного ему архипелага. Таким островом была сейчас для него Гвандра.
– Это не Безенги и, не Теберда, но у Гавндры свое выражение, темные сосновые рощи, роскошные пихты, красивейшие реки, совершено дикие заросли рододендрона, послушайте их звенящие названия: Гондарай, Кичкинекол, Индрюкой…
– Там такие зовущие вершины, заманчивые и обещающие хорошее лазание…
– Там мрачный, фантастический Далар и похожая на модель Ушбы – миниатюрная Двойняшка…
– Там целый новый мир, там еще никто не делал никаких восхождений…
Тихонов переспросил:
– А иностранцы?
– Да что они там сделали, так, кое-что, по мелочи, один лишь Фишер в 1904 году с фон Мекком совершил первовосхождение на вершину Нахар (и Семёнов-баши в Домбае). Надо ехать туда и ходить на все эти вершины!».
Однажды при случае, Н.С.Тихонов в компании сказал, что Марк Арансон своей горной аурой, очень напоминает ему охотника-свана из легенды.
Вершина Далар занимает главенствующее место в стыке территорий Грузии (Сванетия, Абхазия) и Карачаево-Черкесской Республики России (Верхний Карачай). Название вершины Далар, не характерно для карачаевского языка, и даже глубокие старцы местных аулов в свое время не могли дать перевода этому слову. Кое-кто из них с сомнением в голосе говаривал, что когда-то она называлась «Кичкинекол сюйру». И с не меньшим сомнением произносили, что это очень старое слово, означает «Большая, крутая, черная скала над рекой Кичкинекол». Местный мулла, которому в 60 гг. минувшего века перевалило уже за 100 лет, и тот с сомнением качал головой. Но и грузины не дают толкового объяснения названию этой вершины.
Сегодня редкий альпинист, воспитанный на вершинах Кавказа и даже ни разу не бывавший в Узунколе, не знает названия вершины Далар, что находится в горном районе Западного Кавказа – Гвандре. Альпинисты этот район чаще называют Узункольским – по названию ущелья, вершины пика Узункол и альпинистского лагеря раскинувшего свои домики на берегу реки Узункол. Географически точное название все же остается за Гвандринским районом, т.к. высшей точкой одного из самых живописных и привлекательных уголков Кавказа, является вершина Главная Гвандра – 3983 м (первые восходители ленинградцы – группа И. Юрьева 1931 год, из ущ. Индрюкой), запрятанная в дальнем углу района в линии ГКХ на границе Верхнего Карачая и Абхазии. Далар же стоит посередине района (на стыке верховий ущелий Кичкинекол и Мырды – с севера; Далара и Сакена – с юга), что называется у всех на виду и по высоте уступает Гвандре лишь 4 метра. С альпинистской популярностью района дело обстоит точно наоборот – Гвандру и ее малоэффективное окружение мало кто знает, а вот Далар с его стенами, сложенными мелкозернистыми гранитами, удивительно интересными для свободного лазания и разнообразием скальных маршрутов, притягивает внимание многочисленных альпинистов.
Многие десятилетия считалось, что в Гвандре не может быть маршрутов 5 к.с., причем – с северной стороны ГКХ они не могли быть выше 4Б к.с., например, Восточная вершина Двойняшки по северному контрфорсу, пройденный ленинградцами – рук. В.А. Буданов (1937 год), а с южной - максимум 4А к.с. Даже траверс Двойняшки с юга был оценен как маршрут 4А к.с. Это объяснялось тем, что все подходы с севера серьезно осложнены вплотную подступавшими к подножью вершин ледниками, а с южной стороны – ледники отсутствовали или были столь не значительны, что не представляли особых препятствий.
Скальные стены вершин Далара, Кирпича, Двойняшки, Замка и на Доломитах как-то не воспринимались и попросту не рассматривались в качестве объектов восхождений. На Кирпич ходили с перевала Далар – 1Б (группа М. Лепнева, 1937 год), был еще траверс вершины – 2Б к.с. В основном совершались восхождения учебного характера на вершины северных отрогов района. Более серьезные восхождения совершались в районе Нахара и Гондарая (Двузубка 4Б к.с., 1939 год, группа харьковчанина Ф. Лемстрема). Из альплагерей расположенных в Нахаре и Гондарае совершали восхождения в отдаленном районе Клычской группы. Ходили на вершины расположенные за линией ГКХ с его южной стороны – Могуаширху (группа И. Асланишвили, 1933 год), Цхвангыр и др. Изредка группы альпинистов из альплагерей «Локомотив-Востока» и «Золото» переваливали в верховья Мырды и там совершали не очень серьезные восхождения на Кара-Баши, Пирамиду, Трапецию, Ак-баши…
Тройка армейских альпинистов под руководством В. Цыбиногина (военный врач, погибший в подводной лодке при защите Ленинграда), В. Кизель – будущий профессор МФТИ и ЗМС в Абалаковской команде и А. Алейников (постоянный довоенный напарник по связке Кизеля) совершили первовосхождение на эту красивейшую вершину с перевала Далар (1937). Шли они в непогоду, плутали по маршруту, но альпинистское чутье благополучно вывело их на вершину. Оценили они свой маршрут как 3Б к.с. Впоследствии, линия маршрута была несколько подкорректирована, а категория сложности повышена до 4А. Спортивное освоение маршрутов Далара началось лишь в 50 гг. минувшего века, когда в районе Гвандры стали появляться Ленинградские альпинисты и группы разрядников из Домбайских альплагерей «Молния», «Бумажник» и «Наука». Был проложен путь на Далар через пик Шоколадный 4Б к.с. (рук. А. Варжапетян, 1955 год); траверс Двойняшки с подъемом с севера на перемычку к Далару 5Б к.с.
Летом 1956 года на Узункольской поляне, выстроился ряд походных палаток выездного лагеря разрядников из Домбая. Основной целью небольшой экспедиции было обеспечение восхождения, заявленного командой Домбайского альплагеря «Молния» в чемпионате СССР. Маршрут восхождения для того времени, был выбран явно превосходящим все, что было совершено в этом районе – Далар по СВ ребру.
Маршрут оказался далеко не рядовым – в чемпионате Союза он получил серебряную медаль: перепад высот ровно в километр; три огромных участка-пояса – каждый новый пояс значительно круче и сложнее предыдущего, апофеоз маршрута – вершинная башня с ее практически отвесным 120-метровым камином.
Руководил этой командой начальник КСП Домбайского района – широко известный и авторитетный в альпинистских кругах того времени Николай Михайлович Семенов. В его команду входили ведущие альпинисты спортивного общества «Молния» - А.Тимофеев, Г.Лаврик, О.Троицкий, Д.Дмитриенко, Ю.Щеглов. До сих пор не ясно, что заставило (или вынудило) в том далеком 56-м году группу Семенова уйти из-под башни на южную сторону и оставить без внимания такой «лакомый» кусок маршрута, как камин вершинной башни. Может технические сложности или/и отсутствие в те времена достаточно широкого ассортимента скального снаряжения, вынудили их так резко изменить путь выхода на вершину? На вершину они поднялись с южной стороны, где потом пройдет верхняя часть пути 3Б к.с.
Единственным, что осталось известным об этом маршруте, было то, что группа Семенова не прошла вершинную башню и их весьма серьезное мнение о технических достоинствах пройденной части маршрута.
Появление в районе альплагеря «Узункол» (1959 год, правда, первые два года он назывался по старинке – «Гвандра») привело к повышенному интересу инструкторов лагеря к стенным маршрутам района, хотя стены Далара так и оставались без внимания восходителей. Да и имя вершины – Далар мало, что тогда говорило о себе.
Повторное прохождение маршрута Семенова состоялось только в 1962 году, когда под руководством начальника спасслужбы «Узункола» ленинградца Виктора Степанова, часть Снесаревской команды (А.Артанов, В.Чекрыжов, О.Драчева) в качестве рекогносцировки заявленного маршрута по Сев. стене, полностью прошла СВ ребро. Именно это прохождение маршрута и стало отправной точкой известности Далара, которую он приобрел и пользуется до сих пор. Популяризации Далара, как объекта спортивных восхождений широко способствовали новые маршруты, проложенные инициатором спортивного освоения Узункола и Нахара ленинградцем Б.Н. Кораблиным. Он более 20 лет проработал в «Узунколе» начальником спасательной службы лагеря.
Успех группы В.Степанова и подробное описание вершинного камина, привели к тому, что маршрут, получив именную приставку – «Далар по Степанову» или просто – «Степановский» на долгие годы отодвинул в тень авторов его первого прохождения. Хотя приставку правильнее было бы начинать с фамилии Семенова, что, кстати, было официально отмечено в 2001 году на страницах «Классификации маршрутов на горные вершины».
После своего успеха на Даларе в 1962 году, один из спортивных апологетов района – Борис Кораблин решил с группой своих единомышленников пройти СВ ребро на Даларе. Но в течение ряда лет обстоятельства не позволяли друзьям собраться в одно время в «Узунколе», пока, летом 1966 года не появилась такая возможность. Собраны рюкзаки, получены подписи на маршрутных документах и тут радио приносит сообщение, что в «Узункол» едут две команды из альплагеря «Уллу-тау». В их планах – восхождения на Далар по Степанову. Закон гостеприимства отодвигает рюкзаки хозяев и пропускает вперед гостей.
Руководителем 1-ой группы «Уллу-тау» был Юрий Иванович Черносливин – известный в те времена ленинградский стенолаз. Он был автором прохождения в 1961 году Юж. стены на Кирпич, командой – Ю. Черносливин, А. Потапов, Ю. Николаев, Г. Сеначев – 2-е место в чемпионате Союза, более 200 забитых шлямбурных крючьев, 50 литров взятой на маршрут воды и довольно шумную реакцию в советских альпинистских кругах – считать ли такое восхождение альпинизмом. Второе восхождение на эту стену (маршрут вдоль камина) совершила в 1968 группа (А.Задорожный, В.Ланкин, А.Непомнящий, С.Распопов, Е.Хохлов) под руководством ученика Черносливина – Вацлава Ружевского.
Итак, группа Черносливина (Е.Емельянов, В.Ланкин, А.Федоров) начала восхождение на Далар… После возвращения в лагерь, стало ясным, что они не прошли вершинную башню и ее камин. Уйдя на южную сторону, поднялись к туру по верхней части маршрута 3Б к.с. Участники группы рассказывали, что после отдыха на полке (под вершинной башней), Черносливин, отметив, что они и так «налазали больше чем на 5Б», повел группу в обход вершинной башни на ее южную сторону. Во время прощального вечера, совершенно немногословный Черносливин (что характерно для его характера), отхлебнув единственный глоток вина за все застолье (что было характерно для него в те времена) наконец-то дал свою оценку пройденному маршруту, сказав, что «…это чертовски элегантный маршрут…».
Путь по СВ ребру Далара стал визитной карточкой не только самого Далара, но и района в целом. Многочисленные группы из разных городов и республик Союза и отдельных альплагерей приезжали в «Узункол» только за «Даларом по Степанову». Этот маршрут видел на своих скалах восходителей Польши и Франции, США и Болгарии, Чехословакии и Югославии, Австрии и Италии. Альпинисты Чехословакии совершив в 1968 году восхождение кроме слов восторга, сожалея говорили о том, что Далар не возможно «вырезать» из Кавказа и отправить в Татранские горы, тогда бы, пол-Европы приезжало в Чешские Татры, только за тем, чтобы пройти маршрут по СВ ребру. Группа французских альпинистов (в т.ч. гиды ENSA) на предложение отечественных спортивных руководителей Госкомспорта СССР принять их в 1972 году в любом районе Кавказа твердо заявили, что они поедут на Кавказ только в Гвандру, где стоит Далар.
В том же 1966 году на этом маршруте было установлено еще одно спортивное достижение, продержавшееся 15 лет. Группа Бориса Кораблина (ленинградец Юрий Беляев, минчанин Валентин Гракович и москвич Павел Захаров), получив, наконец, возможность выхода на свое восхождение, прошла маршрут всего за один световой день, организовав ночевку около вершинного тура. К этому времени для данного пути сложился свой стиль его прохождения – в зависимости от уровня подготовленности групп и состояния маршрута и погоды, путь по СВ ребру проходили с 2-3 промежуточными биваками.
Это было настолько неожиданное и неординарное событие, что тут же была назначена комиссия под руководством начальника КСП Гвандры, а ее членами назначены работники Домбайского КСП. Подобное «кощунство» никто из тогдашнего руководства терпеть не мог. Камнем преткновения стал факт невозможного для того времени столь быстрого прохождения маршрута, тем более, что группа в целях обеспечения своей безопасности выполнила т.н. «норму» забитых крючьев (125 штук за два-три дня восхождения). Целью разбора было одно – «разогнать», «раздеть» возмутителей спокойствия, ходили слухи, что хотели вообще дисквалифицировать всю группу. Авторитета Б.Н. Кораблина вполне хватило, чтобы переломить ход «разборки» и поставить все на свои места.

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Глава VII

О разбойничьем набеге царя мазкутов на землю, подвластную армянскому царю, о происшедшей большой войне и о том, как он погиб вместе со своим войском.

В то время маскутский царь Санесан, сильно разгневавшись, проникся враждой к сородичу своему, армянскому царю Хосрову, и собрал он все войска, — гуннов, похов, таваспаров, хечматаков, ижмахов, гатов и глуаров, гугаров, шичбов и чилбов, и баласичев и егерсванов, и несметное множество других разношерстных кочевых племен 10, все множество войск, которым он повелевал. Он перешел свою границу, большую реку Куру и наводнил армянскую страну. Не было числа множеству его конных полков и счета пешему войску, вооруженному палицами, так что и сами они не могли сосчитать свое войско. Но когда они прибывали на какое-нибудь знаменательное место, то устраивали смотр по полкам, знаменам и отрядам на видных местах, приказывали, чтобы каждый человек нес по камню и бросал в одно место в кучу, чтобы по тому, сколько окажется камней, можно было определить количество людей и чтобы остался на будущие времена этот грозный знак прошедших событий. И всюду, где они проходили, они оставляли такие знаки на перекрестках дорог и на путях. Они нахлынули, наводнили к затопили всю армянскую страну; разрушили, заполонили, вконец разорили ее и простерлись по всей стране до маленького города Сатал, до Гандзака, находящегося в пределах Атрпатакана. (Добычу и пленных) они согнали в одно установленное место, в Айраратском гаваре, где у войска образовался большой лагерь.

И армянский царь Хосров уклонился от встречи со своим братом 11, то есть мазкутским царем Санесаном, и укрылся в сильной крепости Дарюнк в стране Ковг. С ним был также престарелый армянский патриарх Вртанес. Там они стали поститься и просить бога, чтобы он избавил их от этого лютого палача; об этом они молили господа бога. А тот (Санесан), насильственно захватив всю страну, держал ее почти год. [16]

В это время поспел полководец Великой Армении Ваче, сын Артавазда, из рода Мамиконянов, который в то время совершал далекое путешествие по греческой стране. Он собрал храбрых из нахараров, составил весьма многолюдное войско и напал на лагерь (Санесана) в утренний час, во время богослужения. Они стояли лагерем на горе по названию Цлу-глух. (Ваче) всех их предал мечу, никого в живых не оставил и отбил всех пленных. Затем он собрал добычу, продолжал поход и прибыл на равнину гавара Айрарат. Там он настиг в городе Вагаршапате мазкутского царя Санесана с коренным полком, с несметным множеством войск. Ваче со своим войском внезапно напал на город, и господь предал их в его руки.

Когда враги увидели, что он напал на них, то выбежали из города и бросились на каменистое плато в сторону крепости Ошакан, уповая на пустынную и каменистую местность. Произошло крайне ожесточенное сражение, и соратники армянского полководца — Багарат Багратуни, Мегундак и Гарегин Рштуни, и Ваган, нахапет рода Аматуни, и Вараз Камина-кан — набросились, били, громили войска аланов и мазкутов, и гуннов, и других племен и все каменистое поле устлали трупами: убитых, так что кровь обильно текла, как река, и не было числа перебитому воинству. Немногочисленные же остатки они гнали перед собой до страны баласичев. И голову великого царя Санесана принесли армянскому царю. А он, когда увидел, расплакался и сказал: “Братом он был моим, родом Аршакуни”. Потом армянский царь приехал на место боя и с ним был великий армянский патриарх; и увидели они перебитое войско; на земле стоял смрад от зловония трупов. Они приказали набрать людей в стране в порядке (несения государственной) повинности гугаз 12, чтобы закапать трупы, сверху покрыть камнями, дабы не распространилась зараза по стране от зловонного гниения трупов. Страна утихомирилась на некоторое время. Так они отомстили за святого Григория царю Санесану и его войску, ибо из них никто в живых не остался. [17]
Примечания
10. Упоминающиеся тут кочевые племена скифского происхождения обитали к северу от Кавказского хребта, на обширной равнине, простирающейся до Каспийского моря.

11. Слово "брат" у Фавстоса часто употребляется в более широком смысле — в значении кровного родственника, подчас дальнего. В данном случае имеется в виду принадлежность обоих к Аршакидскому роду.

12. Гугаз — набор народного ополчения для участия в войне; в данном случае отбывание государственной повинности для собирания и захоронения трупов с поля битвы (С. Т. Еремян).

КРОМЕ ЭТОГО ЕЩЕ ПОДАЮ СТАТТЮ МЕЛИКСЕТ-БЕКА О ИЗВЕСТИЯХ ЭТНОГРАФИЧЕСКОГО ХАРАКТЕРА ПРО ГРУЗИЮ В АРМЯНСКИХ ИСТОЧНИКАХ, ГДЕ НА СТРАНИЦЕ 329 Я УЗРЕЛ ЭТУ ПРЕЛЮБОПЫТНЕЙШИЮ ИНФОРМАЦИЮ. ЭТА СТАТТЯ БЫЛА ПОМЕНА В СБОРНИКЕ - ВОПРОСЫ ЭТНОГРАФИИ КАВКАЗА ИЗДАННОГО В ТБИЛИСИ В 1952 ГОДУ.