Saturday, May 25, 2013

Oliver Wardrop's "The Kingdom of Georgia: Notes of Travel in a Land of Wine, Women and Song"



I am currently reading The Kingdom of Georgia:  Notes of Travel in a Land of Wine, Woman and Song, published in 1888 by Olver Wardrop.  Like W. E. D. Allen, of whose work I reviewed here, here, here and here, Wardrop and his wife, Marjory were curious English travelers who stumbled into Georgia by chance.  They spent the remainder of their lives thinking, writing and speaking about the country that had captured their imagination.  I understand their obsession.    

Wardrop's work is an absolute pleasure to read, due in large part to passages such as the following, describing picnics in a churchyard overlooking Tbilisi:

The view from the churchyard is a splendid one ; the whole city, with its wonderful diversity of form and colour, lies at your feet ; on the right you can see far along the Kakhetian road, and on the left the great highway to Vladikavkaz follows the winding course of the Kura. In the evening we often climbed to the top of a bare crag not far from the church, carrying with us a large earthenware flagon of wine, a roast leg of mutton, fruit, cucumbers, and other delicacies, and spreading out our cloaks on the ground lay there making merry, singing and telling tales until long after midnight ; the lights of the town below us seemed like a reflection of the bright stars above us, and the music and laughter of many a jovial group came up the hillside to mingle with our own.


The entire first chapter is copied below, courtesy of Burusi.


OLIVER WARDROP – BATUM TO TIFLIS
 
One morning in April, 1887, after a five days’ passage from Odessa, we entered the harbour at Batum.
Batum (Hotel Imperial, Hotel de France, Hotel d’Europe) is a town of 10,000 inhabitants, mostly Georgians; it consists of an ancient Asiatic quarter, dirty and tumble- down looking, and a European one only seven years old. Its situation at the foot of the mountains is lovely beyond all description. The place has a decidedly ” Far West” look about it, everything seems halffinished ; the streets are broad and, with a few exceptions, unpaved, the depth of the mud varies from three or four inches to half a yard, heaps of rotting filth furnish food for numerous pigs, and in the best thoroughfares ducks find convenient lakes on which to disport themselves.
დაბრუნება ბათუმის ნავსადგურში
 
I took an early opportunity of presenting myself at the British Vice-Consulate, a small, two storey cottage, tlie lower half of which is of brick, the upper of corrugated iron sheets. Mr. Demetrius R. Peacock, the only representative of British interests in the Caucasus, is a man whose services deserve fuller recognition. It would be hard to find a post where more diplomatic tact is required, yet he contrives to make himself respected and admired by all the many races with which he is in daily contact. Mr. Peacock was born in Russia, and has spent most of his life in that empire, but he is nevertheless a thorough Englishman. In Tiflis I heard a good story about him. On one occasion the French Consul-General jokingly said to him, ” Why, Peacock, you are no Englishman, you were born in Russia.” To which our representative replied, ” Our Saviour was born in a stable, but for all that He did not turn out a horse.”
 
Although Batum is not very attractive as a town, it is at any rate far preferable to Poti or Sukhum, and it has undoubtedly a splendid future before it. Even at the present time the exports amount to nearly 400,000 tons, chiefly petroleum, manganese ores, wool, cotton, maize, tobacco, wine, fancy woods, &c. It is essentially a city of the future ; and its inhabitants firmly believe that it will yet be a powerful rival of Odessa in trade, and of the Crimean coast-towns as a watering-place. At present we should hardly recommend it to invalids ; the marshes round about are gradually being drained; but they still produce enough malaria to make the place dangerous to Europeans ; the drinking-water, too, is bad.
The harbour is fairly well sheltered, but rather small ; yet, to the unprofessional eye, there seems no reason why it might not easily be enlarged if necessary. The entrance is protected by a fortification in the form of an irregular rectangle, lying on the S.W. corner of the bay, behind the lighthouse. The earthworks, about seventy or eighty feet high, and lined with rciasonry, cover a piece of ground apparently about 300 paces long by 180 paces broad ; a broad-gauge railway surrounds the fortress. When I was there the work was being pushed forward very rapidly, and preparations were being made to fix a heavy gun close to the lighthouse — at that time there were only about a dozen guns of small calibre in position.
 
In the town there is absolutely nothing to attract the stranger’s attention ; a few mosques and churches, petroleum refineries, half a dozen European shops, some half -finished public buildings, and the embryo of a public garden on the shore serve as an excuse for a walk ; but if the traveller happens to hit upon a spell of wet weather, he will soon have seen all he wants to see of Batum, and will get out of its atmosphere of marsh gas and petroleum as soon as possible.
 
The only daily train leaves at eight o’clock in the morning ; the station, although it is a terminus of so much importance, is a wretched wooden building, a striking contrast to the one at Baku, which would not disgrace our own metropolis. The railway skirts the sea for about thirty miles, and on the right lies a range of hills covered with a luxuriant growth of fine forest-trees and thick undergrowth gay with blossoms ; in the neighbourhood of the town there are already many pretty villas. The rain of the previous few weeks had made the woods wonderfully beautiful, and the moist air was heavy with fragrance ; I never saw such a wealth of plant life before. At Samtredi, where the lines from Batum and Poti meet, we leave Guri and Mingreli behind us and enter Imereti. On the left we now have a fine broad plain, and near us flows the Rion, the ancient Phasis. The country is far more thickly populated than Guri or Mingreli, or any other part of Trans-Caucasia, but it could easily support a mucli larger number if the ground were properly worked. I was amazed wlien I saw, for the first time, five pairs of oxen dragging one wooden plough, but the sight of this became familiar to me before I had lived long in Georgia.
At the roadside stations (I need hardly say that our train stopped at all of them) I saw some fine faces — one poor fellow in a ragged sheepskin cloak quite startled me by his resemblance to Dante Alighieri. From the station of Rion, on the river of that name, a branch line runs northward to Kutai’s, none other than the Cyta in Colchis whence Jason carried oS” Medea and the Golden Fleece.
 
Kutais (Hotel de France, Hotel Colchide, Hotel d’ltalie) is a beautiful town of 25,000 inhabitants, almost all Georgians. The ruins of an old castle on the other side of the river show where the town stood a century ago, and from this point the best view of Kutai’s is obtained. Abundance of good building-stone, a rich soil, and plenty of trees, render the capital of Imereti a charming sight; its elevation of about 500 feet makes its atmosphere cool and bracing compared with that of the coast-towns. The traveller who wishes to become acquainted with Georgian town-life cannot do better than stay in Kutais a month or two.
 
About five miles off is the monastery of Gelati, built in the tenth century, and renowned as the burial-23lace of the glorious Queen Tamara. From Kutais a journey may be made to Svaneti, the last Caucasian state conquered by Russia, and even now only nominally a part of the Tsar’s dominions ; Mr. Wolley’s book, ” Savage Svanetia,” will give the intending visitor some idea of the sport that may be had in that wild region. The road across the Caucasus from Kutais to Vladikavkaz is much higher and wilder than the famous Dariel road, and I much regret that I had not time to travel by it.
Pursuing our journey from Rion to the eastward we soon reach Kvirili, which is about to be connected by a branch line of railway with Chiaturi, the centre of the manganese district; at present all the ore is carried down to the main line, a distance of twenty-five miles, in the wooden carts called arhas. Passing through glens of wondrous beauty, adorned with picturesque ruins of ancient strongholds, we at length arrive at the mountain of Suram, 3027 feet above Black Sea level, the watershed which separates the valley of the Kura, with its hot summers and cold winters, from the more temperate region drained by the Rion. The railway climbs very rapidly to the summit of the pass, but it comes down still more rapidly ; there is a slope of one in twenty for a distance of a thousand feet ; at the bottom is the town of Suram with its fine old castle. We now follow the course of the Kura all the way to Tiflis, passing Mikhailovo (whence a road runs to Borzhom, the most fashionable summer-resort in TransCaucasia) and Grori, a good-sized town, near which is the rock city of Uphlis Tsikhe. It is half past nine at night before Mtzkhet, the ancient capital of Georgia, is reached, and at a quarter past ten we enter Tiflis, ten hours from Kuta’is, and fourteen hours from Batum. Our journey is not yet ended, however, for it takes half an hour to drive from the station to the fashionable quarter of the town where the hotels are situated.
 
TIFLIS.
 
The best hotels are Kavkaz, Eossija, London; all pretty good. If the traveller intends to make a prolonged stay, he can easily find furnished apartments and dine at a restaurant (eg. the French Restaurant d’Europe, opposite the Palace). The best plan of all is to board with a Georgian family; but without good introductions it is somewhat difficult to do this. Although beef only costs l^d. a pound and chickens 2d. each, living is dear in Tiflis; the necessaries of life, except house-rent and clothing, are cheap, and one need not, like Alexandre Dumas, pay three roubles for having his hair cut, but the “extras” are heavy, and if the visitor is not disposed to spend his roubles with a free hand and a light heart, he will meet with a poor reception, for the Georgian hates nothing more than meanness, a vice from which he firmly believes Englishmen to be free.
 
Tiflis takes its name from the hot medicinal springs, for which it has been famous for fourteen centuries at least; in Georgian it is called Tphilisi, which philologists assert to be derived from a root akin to or identical with the Indo-European tep; the meaning of Toeplitz and Tiflis is thus the same.
In the fifth century king Vakhtang Gurgaslan founded Tiflis, and began to build the Cathedral of Sion, which still stands in the midst of the city. The castle, situated on a high, steep rock, near the Kura, is older than the city itself, and its construction is attributed to the. Persians. Tiflis has shared in all the triumphs and misfortunes which have befallen Georgia, and the history of the capital would only be a repetition of the history of the nation.
 
The city is built on both sides of the Kura, at an elevation of 1200 feet, between two ranges of steep, bare hills, which rise to a height of 2500 feet, and hem it in on all sides, thus it lies at the bottom of a deep rock basin, and this accounts for the terrible heat which renders it such an unpleasant dwelling-place in July and August.
The river Kura is crossed by several fine bridges, the best of which is named after Prince Yorontsov, who during his governorship did great things for TransCaucasia, and gained for himself the lasting gratitude of all the peoples committed to his care. The population of 105,000 consists not only of Georgians, but of Russians (civil servants and soldiers), Armenians (traders and money-lenders), Persians, Tatars, and a few Europeans, viz. Germans (colonists from Suabia), Frenclimen (milliners, hotel-keepers). Although the English residents might be counted on one’s fingers, it seems a pity that her Majesty’s Consulate should have been closed in 1881 ; surely Great Britain has in Georgia interests at least equal to those of France, Germany, Belgium, and the other nations which have representatives in Tiflis.
 
The effect which Tiflis produces on the mind of the stranger is perfectly unique; its position, its surroundings, the varied nature of its street-life, the gaiety and simplicity of its social life, all combine to form a most powerful and most pleasurable impression. If the reader will mentally accompany me, I shall take him through some of the more interesting quarters, and endeavour to give him some idea of the place.
მეტეხი
Metekh
 
First of all, starting from the fashionable district called Salalaki, let us climb the rocky road which leads to the ruins of the castle, whence we obtain the finest view of the city. The best time to enjoy the panorama is evening, and in summer no one would ever think of making the toilsome ascent much before sunset. From these crumbling walls one looks over a vast expanse of house-tops and church spires, through the midst of which winds the muddy Kura. At our feet lies the old town, a labyrinth of narrow, crooked streets, stretching from the square of Erivan down to the waterside, where stands the Cathedral of Sion.
მეტეხი
Quite near at hand the river becomes very narrow, and advantage of this circumstance has been taken by building a bridge, which leads to the citadel of Metekh (now used as a prison) and the large Asiatic quarter called Avlabar.
მთაწმინდა, მამა დავითის ეკლესია
Holy Mount (Mtatsminda)

On this side of the river, forming a continuation of the range of hills on which we are standing, rises the Holy Mount (Mtatsminda), and perched high up near its summit is the pretty white church of St. David, behind which rises a wall of bare, black rock.
მეფისნაცვლის სასახლე, ტფილისი

Half-way between it and the river is the Governor’s palace, with its extensive gardens, just at the beginning of the Golovinskii Prospekt, a long boulevard with fine shops and public buildings; between the boulevard and the river lies the Municipal Garden, named after Alexander I. Turning our eyes towards the other side of the Kura, beyond Avlabar, we see, on the hill facing St. David’s, a large block of buildings used as a military depot, arsenal, and barracks, and still farther on, on the river bank, is a thick green belt which we recognize as the gardens of Mikhailovskaya Street, ending in the splendid park called Mushta’id. Crossing the bridge, we Qow turn our back on the city and descend into ‘he Botanical Garden, situated in a sheltered ravine, a delightful place for an evening stroll; on the opposite side of the ravine is a Tatar village with a lonely graveyard.
ერევნის მოედანი
Erivan Square
 
The Erivan Square is the great centre of ictivity; in its midst is the Caravanserai, a vast rectangular building full of shops, not unlike the aostino’i Dvor, in Petersburg, but poorer.
თამამშევის ქარვასლა-თეატრი
Caravanserai
 
From that corner of the square in which is the Hotel du Caucase, runs Palace Street, all one side of which is occupied by the Caravanserai of the late Mr. Artsruni, a wealthy Armenian, and behind, in a fine garden, is the Georgian theatre; both the garden and the theatre belong to the Land Bank of the Nobles, an institution which deserves the attention of all who are interested in the Iverian nation. The bank was founded in 1874 in order to aid farmers to work their lands by advancing them money at the lowest possible rate of interest; all the profits are spent in the furtherance of philanthropic schemes and in the encouragement of national education. It is a significant fact that the more intelligent members of Georgian society should have chosen this mode of activity in preference to any other, but the reason of their choice is apparent; from the bitter experience of the last hundred years they have learnt that although munificence is one of the noblest of the virtues, extravagance and ostentation are hurtful, and they have, therefore, wisely determined to do all they can to improve the economic condition of the country. The public meetings of the shareholders give an opportunity for discussion and speech-making, and it is in this ” Grruzinskii Parlament ” (as the Russians have nicknamed it) that Prince Chavchavadze has gained for himself the not unmerited title of the ” Georgian Gambetta.” I was an occupant of the Ladies’ Gallery at one of these assemblies, and I shall never forget the impression produced upon me by the sight of these handsome, warlike Asians in their picturesque garb, conducting their proceedings exactly in the same order as British investors do every day in the City of London. Try and imagine the heroes of the Elizabethan Age at Cannon Street Hotel discussing the current dividend of the S.B.R., and you will have some idea of my feelings.
 
Only those who have lived the life of the people in Trans-Caucasia know what a terrible curse the money-lending community are. A local proverb says, ” A Greek will cheat three Jews, but an Armenian will cheat three Greeks,” and the Georgian, straightforward, honest fellow, is but too often cruelly swindled by the artful children of Ha’ik. When the fraud is very apparent the Armenian often pays for his greed with all the blood that can be extracted from his jugular vein.
During my stay in Tiflis, a certain wild young prince, Avalov, had made himself popular by slaughtering a few Armenians ; his latest exploit made so much stir that a prosecution was talked of ; but Avalov was no dweller in towns, he spent his time meri-ily out in the greenwood, and it would have needed a company of Kazaks to arrest him.
While the authorities were deliberating, the prince sent a polite message to say that if they tried to make matters unpleasant for him, he would, with God’s help, devote the remainder of his natural life to running amuck of every ” salted ” Armenian (a reference to their habit of salting children as soon as they are born) that crossed his path. Another young nobleman got three years’ imprisonment for “perforating” an insulting usurer, and the cruelty of the sentence was much spoken of ; a lady said to me, ” Just fancy, that fine young fellow imprisoned among common criminals for killing a rascal of an Armenian,” as who should say for killing a dog.
Let it be clearly understood that I say nothing against the Armenian nation ; I have the strongest admiration for their undoubted literary and administrative talent, and for the energy with which they resist all attempts to destroy their national spirit. The Armenian not being a money-lender or trader, is a citizen of which any country might be proud ; but the usurer, whether he be Jew, Armenian, or Briton, is a most despicable character, and, unfortunately, the peculiar conditions under which the Armenians have lived for many centuries have necessarily made Shylocks of a large percentage of them.
დიდების ტაძარი
Caucasian Museum
 
Continuing our walk, we emerge from Palace Street into the wide Grolovinskii Prospekt, which takes its name from Golovin, a former governor of the Caucasus. On the left lies the palace, a fine modern building in the European style, and on the right is the Caucasian Museum, in which the student will find geological, zoological, ethnographical, entomological, botanical, archeological, and numismatic collections of the highest interest.
On the walls of the staircase are several large pictures, the most interesting of which are, a portrait of Queen Tamara, copied from the painting at Gelati, and “The Arrival of the Argonauts in Colchis,” the figures in which are all portraits.
tlie G-rand Duke Nicholas Mikhailovicli being represented as Jason. There is also a very large collection of photographs, comprising all that is worth seeing in the Caucasus and in Persia. In the same block of buildings is the Public Library, in which will be found most of the literature relating to the country, and a fair number of books on general subjects.
 
The library is at the corner of the Prospekt and Baronovskaya Street, and turning down the latter, the first turning on the right brings us to the Post Office, facing which is a girls’ grammar school. The traveller who happens to pass that way when the lessons for the day are over (and he might do worse if he likes to see pretty young faces), will be surprised, unless he has been in Russia, to see that all the children are dressed alike, regardless of age, complexion, and taste; he will be still more surprised when he hears that if one of these uniforms is seen out after 5 p.m., the fair wearer is severely punished, it being the opinion of the Tsar’s Minister of Education that school-girls, and school-boys too, should after that hour be at home preparing their tasks for next day. The school accommodation is lamentably inadequate ; in the government of Tiflis there are only about 280 children at school for every 10,000 of the population, in the government of Kutais only 250.
 
Eeturning to Grolovinskii Prospekt, we pass on the right the Staff Headquarters of the army of the Caucasus, the best restaurant in the city, some good shops, and then arrive at the Aleksandrovskii G-arden, which slopes down to the river bank; its shady walks are thronged every evening when a military band performs. Near its extreme corner, and almost on the waterside, is the Russian theatre ; although the house is a small one and only used as a makeshift until the new theatre is finished, it is a very pleasant place to spend an evening; good companies from Petersburg and Moscow play during the season, and I saw some of the stars of the profession there. Unfortunately, there is a preference for translations of French and German pieces with which the European is already familiar, but Eussian plays are not totally ignored. I once saw a version of ” Le Monde ou Ton s’ennuie ” which was in the smallest details of gesture and property a photographic reproduction of the comedy as I have seen it on the classic boards of the Theatre Frangais — but there was one startling innovation, Bellac was described on the programme as an abbe (sic !). The great charm of the Tifliskii Theatre is, however, its open air crush-room, a fine large garden where a band plays between the acts, and where refreshments may be partaken of and smoking indulged in.
 
The new theatre on Golovinskii Prospekt is a handsome edifice which was still unfinished at the time of my visit. The farther you get from the Erivan Square the less ‘aristocratic does the Boulevard become, the only other building of note in that part of it being the Cadets’ College; the opening of the new theatre will, however, make a great difference, and in a few years the dirty little beershops on the left will doubtless disappear, and Golovinskii Prospekt will be one of the finest streets in the world. Its situation is a splendid one, and is not unworthy of comparison with that of Princes’ Street, Edinburgh ; the Holy Mount, rising black and steep to a considerable height, and adorned with the pretty white church of St. David, might not inaptly be said to be to Tiflis what the Castle Hill is to the modern Athens.
At the end of the Boulevard is the posting-station, whence we can return to our starting-place by tram-car. All the main thoroughfares of the city are now laid with tram-lines, the construction of which is due to a Belgian company which is paying very good dividends.
მთაწმინდა, მამა დავითის ეკლესია
Church of St. David
 
Thursday afternoon is the best time for visiting the Church of St. David, for a service is then held and large numbers of women attend. Proceeding from Salalaki along Laboratornaya, which is parallel to the Boulevard and is the most select street in Tiflis, we reach the street of the Holy Mount (Mtatsmindskaya), a steep, roughly-paved thoroughfare which leads up to St. David’s Place, and a winding mountain path takes us thence to the church. St. David was a Syrian monk who came to Georgia in the sixth century, and lived a hermit’s life among the woods which at that time covered the hill. Tradition says that the daughter of a wealthy man who lived near there, finding herself in an interesting condition, thought the best way of getting out of the difficulty would be to accuse the saint of being the cause of this state of affairs. The holy man, naturally, objected, and having made his accuser appear in an assembly of the people, he proved his innocence by making the unborn child say audibly who was its father. Whereupon, in answer to the prayers of the saint, the child was converted into a stone, which the damsel brought forth immediately.
This stone was made the foundation of a church. David then asked that a spring of living water of fructifying virtue might be made to flow ; this fountain is still visible, and its water is largely used by married ladies ; the climb of twenty minutes from St. David’s Place is so toilsome that even the most bitter Malthusian would hasten to quench his thirst there ; as far as I know, it is the only water in Tiflis fit for human consumption. Every pious lady who visits the shrine carries a stone or brick up the hill with her, and it is from these that the church was built and is still kept in repair. There is another interesting custom in which maidens and matrons alike take part ; after adoring the picture of the Virgin, the suppliant silently walks round the building three times, unwinding as she goes a reel of thread, fit symbol of the boundlessness of her love and veneration for the Immaculate Mother of God. Then picking up one of the pebbles with which the ground is covered, she rubs it against the plastered wall, and with beating heart waits to see . if it will stick — if it does, then her prayer has been heard, the lass will have a sweetheart, the wife will have a son. The church is of modern construction, but its design differs in no respect from the ancient Byzantine style, specimens of which may be seen all over Georgia. The interior is like that of any other Greek church, and on the walls there are some quaint but rather crude pictures. The mass is, of course, in Georgian, and the choral service strikes rather strangely on Western ears, although not wanting in melody.
Just below the church is a monument bearing the inscription in Russian : ” Aleksandr Sergeyevich Grriboyedov, born January 4th, 1795, killed in Teheran, January 30th, 1829. Thy mind and thy deeds will never die in the memory of Russia, but why did my love outlive thee ? ” The story of Griboyedov’s life is a sad but interesting one. By birth, education, and talents he was fitted to become one of the most brilliant members of Russian society, but he was early infected with the restless critical spirit of the century, and at the age of seventeen he had already thought out the plot of his great comedy Gore ot uma, which is a bitter satire on the fashionable life of his day. In 1812 his patriotism led him to join in the national defence, but he never saw active service ; like his brother officers he enlivened the monotony of barrack life with the wildest dissipation and folly ; for instance, we read that he galloped up two flights of stairs and into a ball-room, that he took advantage of his position as organist in a Polish church, to strike up a well-known comical tune in the midst of high mass. But lie soon abandoned this un satisfactory life, went to Petersburg in 1815, turned liis attention to dramatic literature, and produced some successful pieces. In 1818 we find liim in Persia as secretary to tlie embassy at Tavriz; there he led a solitary life and studied the Persian language, he read all the poetical literature of the country, and himself wrote Persian lyrics.
In 1823 he took a year’s leave of absence, and employed much of the time in revising his great work ; it was his aim to make his verse ” as smooth as glass,” and he sometimes re-wrote a phrase a dozen times before it pleased him. “When it was at length finished, the severe censure prevented its representation, and it was many years after the poet’s death before the full text of the play was heard in Russia. After taking part in a war against the Caucasian Mountaineers, the Persian war gave him an opportunity of exhibiting a bravery bordering on recklessness, and when Erivan had been stormed it was through his skilful diplomacy that Russia obtained such favourable terms of peace, although the British Minister aided Persia with his counsels. In 1828 he left Petersburg with the rank of ambassador at the Persian Court. Before leaving he expressed to his friends the most gloomy forebodings, he was sure that lie would not return to Russia alive. At Tiflis, however, he found temporary relief from his mournful feelings in the society of Nina Chavchavadze, daughter of Prince Alexander Chavchavadze, the poet, a lady whom he described as a “very Madonna of Murillo ;” he married her, and she went with him as far as Tavriz, he promising to come back to her as soon as possible.
He had no sooner reached Teheran, than his enemies at the court of the Shah began to excite popular feeling against him, and an incident soon occurred which gave some excuse for an attack on the embassy. An Armenian prisoner who had risen to the dignity of chief eunuch in the Shah’s household, and two women, an Armenian and a German, from the harem of a powerful personage, fled to the Russian ambassador and asked him to assist them to return to Russian territory. Griboyedov insisted that, according to the treaty of peace, all prisoners had a right to freedom, and he refused to give up the refugees. On the 30th of January, 1829, a mad, yelling crowd of 100,000 men made an attack on the embassy. Griboyedov, sword in hand, led out his handful of horsemen and was immediately killed ; only one member of the embassy escaped death. It was Griboyedov’s wish that he should be buried in Georgia, and they chose this romantic spot which the poet had loved so much during his stay in Tiflis. The beautiful Nina remained faithful to her husband’s memory, and mourned for him eight-and-twenty years, until she was carried up the winding path to share his grave.
 
The view from the churchyard is a splendid one ; the whole city, with its wonderful diversity of form and colour, lies at your feet ; on the right you can see far along the Kakhetian road, and on the left the great highway to Vladikavkaz follows the winding course of the Kura. In the evening we often climbed to the top of a bare crag not far from the church, carrying with us a large earthenware flagon of wine, a roast leg of mutton, fruit, cucumbers, and other delicacies, and spreading out our cloaks on the ground lay there making merry, singing and telling tales until long after midnight ; the lights of the town below us seemed like a reflection of the bright stars above us, and the music and laughter of many a jovial group came up the hillside to mingle with our own.
 
After descending the hill, we cross the Boulevard at the publishing office of KavJcaz, the official organ, and skirting the Alexandrovskii Garden, soon reach tlie finest bridge in the town, Vorontsovskii Most, from which we get an interesting view of the waterside part of the Asiatic quarter ; most of the houses have balconies overhanging the river, and one is involuntarily reminded of the Tiber banks at Rome.
მ. ვორონცოვის ძეგლი, 1880 წ. დ. ერმაკოვის ფოტო
Statue of Prince Yorontsov
 
On the other side of the bridge, in a small square, is a statue of Prince Yorontsov, Governor of the Caucasus, from 1844 to 1854. During my stay the good people of that district were astonished one morning to see the Prince’s head surmounted by a tall, well-worn sheepskin hat, such as the Lesghians wear ; the effect was exceedingly ridiculous, and the youthful revellers who, at considerable risk of breaking their necks, were the authors of the joke, were well rewarded for their pains by the laughter of all who passed that way, for your Georgian is a merry fellow.
რიყე
Peski
 
Turning to the right, we traverse Peski, a quarter very different from Salalaki. Here we see small open-fronted Oriental shops in which dark Persians ply their trades, making arms, saddlery, jewellery, selling carpets, and doing a hundred other things all before the eyes of men and in the open air. There is a strange confusion of tongues and dresses ; a smart little grammar-school girl rubs shoulders with a veiled Mussul man woman, and occasionally you see the uniform of a Russian officer elbowing his way through a crowd of Lesghians, Armenians, Georgians, Persians ; through the midst of all this confusion runs the tram-car. “We are not beyond all the influences of civilization, for, besides the tramway, we see on a sign-board the legend “Deiches Bir” (PDeutsches Bier), over the picture of a flowing tankard.
 
We cross the narrow bridge and pay a visit to the baths. Perhaps the reader knows something of the so-called Turkish bath, and imagines that the baths of Tiflis are of the same sort ? There is certainly some similarity between the two, but there are profound differences ; the treatment to which the visitor is subjected at a Turkish bath in Constantinople is not to be compared with what the Persian shampooer puts you through in Tiflis. He goes through a whole course of gymnastics with you, during which he jumps on your chest, on the small of your back, doubles you up as if you were a fowl ready for cooking, and, besides removing every particle of your epidermis, performs sundry other experiments at which the novice stares aghast. At the end of it all you make up your mind that it is not so terrible as it looks, and as you feel wonderfully refreshed you resolve to return again before long. The water is of a heat of about 100° Fahr., and is impregnated with sulphur and other substances which give it a healing virtue ; it is to these springs that Tiflis owes its existence, and they have always been of much importance in the daily life of the people. Formerly it used to be the fashion for ladies of rank to hire baths and dressing-rooms for a whole day, spending the time in perfuming themselves, staining their finger tips, dressing the hair, and performing a dozen other ceremonies of the toilette, concluding with dinner, but the growth of European habits has rendered this custom less common.
 
The Cathedral of Sion is, as we said before, as old as the city itself, but, of course, it has suffered considerably at the hands of destroyers and restorers. Its style is the same as that of all the other churches in Georgia, and it doubtless served as a pattern for most of them. The inside has been tastefully decorated in modern times, and produces a pleasing effect, although it seems small to anybody who is familiar with the cathedrals of Europe. In front of the altar is the Cross of St. Nina, formed of two vine branches bound together with the saint’s hair; this cross has always been the most sacred relic in Georgia.  There is also a modest tomb, which contains the body of Prince Tsitsishvili, a Georgian who was appointed Governor of the Caucasus by Alexander I., and who, after a glorious career, was foully murdered outside the walls of Baku by the treacherous khan of that city.
 
From the cathedral the way to the European quarter leads through the so-called Armenian Bazar, one of the most interesting parts of the city. Old arms, coats of mail, helmets and shields, such as are still used by the Khevsurs up in the mountains, silver ornaments and many other interesting trifles, may be purchased here, but nothing of great value is offered for sale, and the jewellery, with the exception of filigree work from Akhaltsikhe (which is hard to get and very expensive) is not very good. On the birthday of the Tsarevich, I was walking down to the cathedral in order to be present at High Mass, when I saw an incident thoroughly characteristic of the arbitrary proceedings of the Russian police. A burly 1 gorodovoi, clad in white uniform and fully armed, was forcing the Asiatic shopkeepers in the bazar to close their premises in order to do honour to the son of the autocrat. I remembered how I had seen the Turkish soldiery in Jerusalem perform a similar task a few months before, when the young Prince of Naples entered the Holy-City ; it is true that the Turks went a step further than the Muscovites, for they drove the people out into the main street, and refused to let them go home until the evening, but the idea was the same in both cases. The best native tailor of Tiflis lives in this neighbourhood, and I had the honour of having a Circassian suit made for me by him ; it fitted like a glove. I may say that, although a great many people in Tiflis wear European dress, in the country it is almost unknown. I found that for travelling there is nothing better than the Circassian garb ; it stands a great deal of rough usage, and always looks respectable.
 
Mushtaid is the finest promenade in the city. It is situated at the west end, and is approached by the Mikhailovskaya, a long, straight street, with, fine gardens on either side of it. Some of the best restaurants in the city are in these vineshaded gardens, and one of them is devoted to wrestling matches. It was my good fortune to be present at a famous contest in which the Kakhetian champion, Grdaneli, fought a certain bold Imeretian professor of the fancy art. The performance was highly interesting, and it was gratifying to learn from the bills that the proceeds “were to be for the benefit of a young man who wanted to study at Petersburg, but had not the necessary means. The inner ring was formed of country gentlemen and officers, all sitting cross-legged on the ground; behind them, tier above tier, were at least a thousand spectators, breathless with expectation. A primitive band, consisting of a drum and a zurna (an instrument which sounds like the bagpipes), played a war- like air, to the sound of which the heroes danced round the arena amid the frantic applause of the crowd. Both men were fine fellows, but Grdaneli was a very Hercules, and withal amiable-looking ; he was the favourite, and justified his reputation of being invincible by utterly demolishing the Western man in a very short space of time. Every incident of the battle called forth from the bystanders loud yells of praise and encouragement which might have been heard miles ofi”.
 
The two best clubs have summer quarters in Mikhailovskaya Street, by the waterside — the Eruzhoh (near the Vera Bridge) and the Georgian Club (nearer Yorontsovskii Bridge) ; both have concert-rooms and gardens attached to them, and the famous dance called Lesginha may be seen there with its accompaniment of hand-clapping. The costumes worn by both sexes are picturesque and rich, and one meets people of all nationalities including political exiles from Poland, Russian officers and officials, German professors and representatives of many otlier races besides Georgians. All arms must be left at the entrance. Georgian music is very unlike our own, and at first it strikes tlie European as loud, wild, discordant, positively unpleasant, but when one is accustomed to it, it is very agreeable. Before I had heard many of the national melodies, I was very much astonished when an accomplished lady told me that her reason for preferring the Georgian Club to the Kruzhok was, that at the former Asiatic music was performed ; but I can now understand her liking for the music of her country. In the Appendix I have written down a few melodies which will not, I think, grate harshly on English ears.
 
The beauty of the Georgian women has been called in question by some travellers, but these are nearly all men whose acquaintance with the people has been extremely limited. The favourite observation of these critics is a stereotyped phrase about ” undeniably good features, but want of animation.” Surely Alexandre Dumas the elder knew a beautiful face when he saw it; he says; “Z/(X Grece, c’est Galatee encore marbre ; la Georgie, c’est Galatee devenue femme” Mushtaid, the town garden, owes nearly all its charms to nature, the walks and open spaces are neatly kept, but nearly the whole area is a forest in the recesses of which we may lie undisturbed for hours, looking down on the turbid waters of Kura and listening to the rustling of the leaves above and around. Every evening its avenues are crowded with carriages and horsemen ; beautiful faces, tasteful toilettes, gay uniforms all combine to form a charming picture. Fancy fairs are occasionally held, at which the visitor may mingle with all the social celebrities, lose his money in rafiQes, buy things he doesn’t want — in short enjoy himself just as if he were at home. But I doubt whether many frequenters of bazaars in England have seen such an acrobatic feat as was performed in Mushtaid last summer; an individual in tights hung himself by the neck on the upper end of an inclined wire, stretched over the heads of the spectators, and slid down it at lightning speed, firing half a dozen pistol-shots as he went. No week passes without a popular fete of some kind, for the Georgians are as fond of gaiety as any nation in the world.
 
From the above brief sketch the reader will see that Tiflis is a city where one can live for a long time without suffering from ennui. Although the immediate neighbourhood looks bare and uninviting, there are, within a few miles, many beautiful spots well worth a visit. The climate has been much abused by some writers, and it must be admitted that during the months of July and August the heat is very trying, but in my opinion Tiflis is a healthy place ; since the great plague of ninety years ago it has been pretty free from epidemics, and although fever and dysentery kill a good many people every year, the victims are nearly all residents of low-lying parts of the city, where no European would live if he could help it.
During the warm weather there are often storms, characterized by all the grandeur that might be expected in a region of great mountams so near the tropics ; after one of these the steep streets become foaming torrents. The sheltered position of the city protects it from the terrible gusts of wind which make the plain to the eastward almost uninhabitable, and the storms seldom cause any more serious damage than broken windows and flooded houses. Hitherto all the town water was obtained from the Kura, and delivered to the consumer from bullock- skins, but a well has now been dug a little below St. David’s, whence the dwellers on the right bank will get a supply of a liquid which is not tepid, not opaque, not evil-smelling, and not semi-solid.

Sunday, April 28, 2013

Reality Reaches the Front-Page (finally)


In today’s New York Times, front page, upper-right, the headlines read:

ISLAMIST REBELS CREATE DILEMMA ON SYRIA POLICY

QAEDA  ALLY  VS.  ASSAD

Lack of Secular Fighters Leaves the U.S. With Little Influence

No longer hidden away in oblique references buried in articles on page 16, but in the first sentence of the lead story, we read this:

In Syria’s largest city, Aleppo, rebels aligned with Al Qaeda control the power plant, run the bakeries and head a court that applies Islamic law.  Elsewhere, they have seized government oil fields, put employees back to work and now profit from the crude they produce....Across Syria, rebel-held areas are dotted with Islamic courts staffed by lawyers and clerics, and by fighting brigades led by extremists….Nowhere in rebel-controlled Syria is there a secular fighting force to speak of.

And later:

The Islamist character of the opposition reflects the main constituency of the rebellion, which has been led since its start by Syria’s Sunni Muslim majority, mostly in conservative, marginalized areas. 

And:

The religious agenda of the combatants sets them apart from many civilian activists, protesters and aid workers who had hoped  (emphasis mine) the uprising would create a civil, democratic Syria.

And:

“My sense is that there are no seculars,” said Elizabeth O’Bagy, of the Institute for the Study of War, who has made numerous trips to Syria in recent months to interview rebel commanders.

And:

Steven Heydemann, a senior adviser at the United States Institute of Peace, which works with the State Department…acknowledged that the current momentum toward radicalism could be hard to reverse.

Who would have ever expected thatThe article goes on at some length.  Read it here.  Now, will someone please remind me why we are so hell-bent on deposing Assad and putting these guys in charge?

Thursday, April 11, 2013

The Old Texas, The New South and "Abiding Complacency"



     Two recent New York Times book reviews caught my attention.  The first concerned my home state.  Erica Grider, formerly of The Economist and now of Texas Monthly, is the author of the appropriately- titled Big, Hot,Cheap and Right:  What America Can Learn  from the Strange Genius of Texas.  She attempts to rebut “Northern writers” who characterize Texas as “corrupt, callous, racist, theocratic, stupid, belligerent, and most of all, dangerous.”  Indeed.  One wonders where such notions come from about a state currently represented at home by Rick Perry, in Washington by Ted Cruz and Louie Gohmert, John Hagee on the Bejeezus channels, and not one, but two Bush Libraries.  Grider’s basic point is that Texas “works,” which she attributes to a notoriously weak state government, few taxes, fewer regulations, and minimal services.  She finds the roots of this in our independent nationhood for nine years, the self-reliant cowboy era, and the oil-infused entrepreneurialism of the 2oth century, producing a culture that is “pragmatic, fiscally conservative, socially moderate and slightly disengaged.”

      The Texas Governor’s office is notoriously weak (yes, in every sense of the word,) largely due to our reactionary 1876 Constitution.  The Lieutenant Governor and the Speaker of the House hold the real power in Austin, and the governor is brought in for the photo-ops, official signings and the like (think Governor William J. Lepetomane in Blazing Saddles, or better yet, Charles Durning in TBLWIT.)  Back in my college days, some of us kept track of how many days (weeks) the lights were off in the Governor’s Mansion, meaning of course, that the then-governor was “out at the ranch.”   
      I doubt I will ever read the book, as Grider gives high praise to Gov. Rick Perry for his incentives to business.  Life is too short to endure that sort of thing.  She does find, however, that the most crucial component are Texans themselves, whom she finds to be “to be tolerant, optimistic and results-oriented.” 
     There is some truth to this.  While our politicians can be bat-shit crazy, we generally do not pay them too much attention.  “Texas voters are notoriously ambivalent about politics, in large part because the state Constitution gives politicians so little power. As a result, even the worst Texas leaders tend to do little damage.  Texans are, ultimately, a pragmatic people….So maybe it doesn’t matter if the state’s leaders breathe fire, pray for rain, turn up at Tea Party rallies and spend all day suing the federal government….Texas is a pretty good place to live; that’s why several million people have moved here since the beginning of this century.”

     So, yes there are jobs to be had in Texas.  Everybody come on down!  Put that snow-blower in the yard sale and head south.  I would highly recommend, however, they you become rich before doing so, just in case you want to provide your children with a good education, or expose them to culture, or if you happen to get sick, or if you happen to get old.  You will need your own resources for all that.
     The Times also carried a short interview with Tracy Thompson, author of The New Mind of the South.  This work shows more promise.  I expect to eventually read it, if for no other reason than its intentional deference to the neglected 1941 classic, The Mind of the South, by W. J. Cash.

(Whenever the subject of  “the South” comes up, I invariably remember the line from Carl Carmer’s 1934 autobiographical  Stars Fell on Alabama.  He arrived at Tuscaloosa in 1927 from upstate New York, a newly-hired professor at the University of Alabama.  After an eventful first day, he found himself in an upstairs hotel room, drinking corn whiskey with several new acquaintances.  Professor Saffold warned him, as leaving, “For God’s sake, get out of here before it is too late.”)
    I found the following interchange between the interviewer and Thompson to be of interest:

Question:
In your account, large parts of the South have stubbornly clung to thinking that the Civil War was not really about slavery and have not come to grips with the systemic violence against blacks that occurred as recently as the 1960s. Yet you also write that Southern cities are less segregated than their Northern counterparts and more openly discuss issues of race and class. How do you reconcile those things?

Answer:
They aren’t hard to reconcile; the fact that many white Southerners believe some distorted version of history doesn’t have anything to do with where they live or what they think about their neighbors. White Southerners are entirely capable of believing that slavery was a benign institution while at the same time living on cordial terms with the African-American family next door, or for that matter with their African-American son-in-law.

As for open discussions of race and class: I’ve never met a Southerner, black or white, who could not tell you with great specificity what class of people they came from, whether it was redneck prole, coastal aristocracy, black bourgeoisie, trailer trash, plain old country people or whatever. Honest discussions of race can be hard to find in the South — they are rare everywhere — but on a day-to-day basis, black and white Southerners are very comfortable with each other. We’ve lived together a long time, and we are big on being polite.

     I would say that Thompson’s answer is largely true, if a bit self-serving.  That is exactly the sort of thing Southerners like to say.  We think it makes up for all the bad stuff.

The Oxford American engages in a more thorough examination of Thompson’s book (and the journalist’s account of Southern small-talk in a Parisian salon is definitely worth a read.)     They give the book high marks, though finding her coverage of the South to be a bit spotty.  Thompson—a native of Atlanta who has lived in D.C. since 1989—devotes much of the book to her Georgian hometown, with a nod to Virginia and North Carolina, as well as a dip into Oxford (of course) and Clarksdale, Mississippi.  Much of the South cannot be characterized by any of those locales.  On Atlanta, Thompson concludes:
 
[Atlanta] is Southern in its inferiority complex…Southern in its reflexive need to sugarcoat racial realities, Southern in its resilience and adaptability in the face of calamity.  It is Southern in the same unintentional way Scarlett O’Hara was Southern:  shrewd, afflicted with a remarkable incuriosity about its own past and an almost childlike attachment to its illusions.  Over and over, it has been unafraid to morph into some new version of itself; over and over, it has chosen some kind of packaged myth…over authenticity.

     I often hear of how Atlanta is unrepresentative of the South, but it certainly is to the extent that Thompson’s characterization is true.  She follows very much in W. J. Cash’s footsteps.  This, from a Louis J. Rubin article:
      It doesn't really matter why W. J. Cash did what he did, but one is led inevitably to such speculation because of the way the book is written; it dramatizes the author's wrestling with his subject and himself. The Mind of the South is a virtuoso performance, a one-man show, written out of the author's impassioned identification with and revulsion at the South, and both its existence and the form it assumes are a testimony to the powerful hold of the South's community identity upon so many of its citizenry.
     What Cash develops throughout his book is what he identifies as the enormously hedonistic quality of the Southern people. He sees them as self-satisfied, complacent. They will not be diverted from their smugness, their unwillingness to look critically at what they are, with the result that throughout their history anyone who has attempted to point out to them the extent to which they are being used and manipulated for the benefit of those in power has been unable to get anywhere. Conversely, those who have flattered their self-esteem and confirmed them in their prejudices have been able to manipulate them to vote and act contrary to their own economic and political interests.
     During the antebellum period the rank and file of the white population permitted the planter establishment to conduct the South's national politics with a single-minded emphasis upon the protection of chattel slavery, even though their own economic interest was by no means best served by such protection. During the late 19th century the efforts of populist reformers were frustrated because the spectre of black domination was evoked to keep white voters from bolting the Democratic Party and supporting efforts to make the state governments responsive to the needs of disadvantaged agriculturalists. In the 20th century the attempt of labor unions to mobilize textile workers against victimization by the owners of mills was thwarted because the average Southern white refused to recognize the divergence between his interests and those of the very wealthy, complacently preferring things as they were to a fairer share of the benefits of government, and allowing himself to be easily beguiled into voting his prejudices instead of his economic welfare.
     Until Cash wrote his book, nobody had ever articulated that abiding complacency and hedonism quite so pointedly and vividly. The Mind of the South is an historic account of the enormous difficulties of getting the white people of the South to confront their own problems and do something about them.

     Modernity and Sam Walton have swept across the South, carrying away much of what should have been preserved.  Instead, we have held on to that which we should have relinquished.  Despite the momentous changes in the South, too much of Cash's "abiding complacency and hedonism" remains.  In that regard, Thompson's book is a welcome addition to the canon.   
 

 

Monday, April 08, 2013

The End of Endism

 
 
The Washington Post ran an interesting article noting the plethora of "The End of (Fill in the Blank)" books and essays.
In doing so, they naturally mention the best known example of this type of thing, Francis Fukuyama's 1989 The End of History.  In The National Interest that same year, however, a wise Samuel Huntington cautioned against buying into the concept.
 
First, endism overemphasizes the predictability of history and the permanence of the moment. Current trends may or may not continue into the future. Past experience certainly suggests that they are unlikely to do so. The record of past predictions by social scientists is not a happy one....Given the limitations of human foresight, endist predictions of the end of war and ideological conflict deserve a heavy dose of skepticism. Indeed, in the benign atmosphere of the moment, it is sobering to speculate on the possible future horrors that social analysts are now failing to predict.
 
Second, endism tends to ignore the weakness and irrationality of human nature. Endist arguments often assume that because it would be rational for human beings to focus on their economic well-being, they will act in that way, and therefore they will not engage in wars that do not meet the tests of cost-benefit analysis or in ideological conflicts that are much ado about nothing. Human beings are at times rational, generous, creative, and wise, but they are also often stupid, selfish, cruel, and sinful. The struggle that is history began with the eating of the forbidden fruit and is rooted in human nature. In history there may be total defeats, but there are no final solutions. So 'long as human beings exist, there is no exit from the traumas of history.
 
To hope for the benign end of history is human. To expect it to happen is unrealistic. To plan on it happening is disastrous.
 
Fukuyama's battered thesis has suffered much abuse in the intervening years.  And yet, it remains the accepted belief of Western leaders--that our liberal democratic institutions are the end-result of history--"the end point of mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government."
 
Somehow I find Huntington's sober realism--the belief that we will no doubt discover new, innovative and as yet unforeseen ways to screw it all up--to be more reassuring.  "Situation hopeless, but not serious " I always say.

Sunday, March 31, 2013

Sunday Smorgasboard (IV)



Whenever the wolf at my financial door shows the slightest hint of backing away, my thoughts are not "What can I save?" or "What can I pay-off?" or "What can I repair around the house?" but rather, Where can I go?  Travel articles such as this one--about hiking in the Albanian Alps--really whet my appetite.

Sunday Smorgasbord (III)

If you appreciate good doom-and-gloomism, then check out Sundown in America, a review of David Stockman's The Great Deformation:  The Corruption of Capitalism in America.  A selection:


These policies have brought America to an end-stage metastasis. The way out would be so radical it can’t happen. It would necessitate a sweeping divorce of the state and the market economy. It would require a renunciation of crony capitalism and its first cousin: Keynesian economics in all its forms. The state would need to get out of the business of imperial hubris, economic uplift and social insurance and shift its focus to managing and financing an effective, affordable, means-tested safety net.
 
All this would require drastic deflation of the realm of politics and the abolition of incumbency itself, because the machinery of the state and the machinery of re-election have become conterminous. Prying them apart would entail sweeping constitutional surgery: amendments to give the president and members of Congress a single six-year term, with no re-election; providing 100 percent public financing for candidates; strictly limiting the duration of campaigns (say, to eight weeks); and prohibiting, for life, lobbying by anyone who has been on a legislative or executive payroll. It would also require overturning Citizens United and mandating that Congress pass a balanced budget, or face an automatic sequester of spending.
 
It would also require purging the corrosive financialization that has turned the economy into a giant casino since the 1970s. This would mean putting the great Wall Street banks out in the cold to compete as at-risk free enterprises, without access to cheap Fed loans or deposit insurance. Banks would be able to take deposits and make commercial loans, but be banned from trading, underwriting and money management in all its forms.
 
It would require, finally, benching the Fed’s central planners, and restoring the central bank’s original mission: to provide liquidity in times of crisis but never to buy government debt or try to micromanage the economy. Getting the Fed out of the financial markets is the only way to put free markets and genuine wealth creation back into capitalism.
 
That, of course, will never happen because there are trillions of dollars of assets, from Shanghai skyscrapers to Fortune 1000 stocks to the latest housing market “recovery,” artificially propped up by the Fed’s interest-rate repression. The United States is broke — fiscally, morally, intellectually — and the Fed has incited a global currency war (Japan just signed up, the Brazilians and Chinese are angry, and the German-dominated euro zone is crumbling) that will soon overwhelm it. When the latest bubble pops, there will be nothing to stop the collapse. If this sounds like advice to get out of the markets and hide out in cash, it is.

Sunday Smorgasboard (II)
















Another NYT article that caught my eye is the controversial sale of 40 acres in remote South Dakota.  The kicker is that it contains the site of the Wounded Knee Massacre of 1890.  The present owner, a non-Indian named James A. Czywczynski of Rapid City, has owned the property for 45 years and wishes to sell.  In his defense, he has tried to sell it to the Sioux nation in the past.  The tribal leadership was divided and deeply in debt, however, and no agreement was ever reached (of course, many in the tribe are galled, rightly, that they would have to purchase this site.)  The cash-strapped Sioux would do so now, if not for the fact that Czywczynski is asking $3,900,000 for the 40-acre plot.  And so, this episode fits nicely into the entire narrative of American-Indian relations, where greed and dispossession go hand in hand.

Sunday Smorgasbord (I)

A heavy rain this morning took any Sunday afternoon yardwork plans off the table.  This enabled me to enjoy one of my favorite things--a Sunday afternoon with a fresh pot of coffee and the New York Times spread-out over the dining room table.  A number of articles caught my attention. First, there was this:

Wary Easter Weekend for Christians in Syria

"Either everything will be O.K. in one year, or there will be no Christians here."  That is the opinion of Ilias, a Damascene Christian.  The journalist spoke to a number of other Syrian Chrisitans during Good Friday observances (noting, of course, that most Syrian Christians are Orthodox and will be celebrating Easter on May 5.)  The situation was tense during the service at St. Kyrillos Church, as gunfire rattled a few blocks away.

Sam at Notes on Arab Orthodoxy is a good resource for articles on how the civil war (and our support for it) is harming the ancient Syrian Christian community.  Recent posts include:

Christians Slowly Fade from Tripoli's Troubled Landscape (30 March)
The plight of Syria's Christians:  'We left Homs because they were trying to kill us' (28 March)
An Interview with Bishop Luka Khoury on the Situation in Syria (27 March)
Syrian Rebels Target Christian Areas of Damascus (12 March)
Met. Saba Esber on the Crisis in Syria (20 February)

I am more pessimistic than I have been since the civil war started.  After it is all over, I particulary do not want to see U.S. politicians and bureaucrats shrug their shoulders as if to say, "it is not our fault--how could we have known?"

Tuesday, March 26, 2013

Runciman, the "Implausibility of American Democracy," and Manzikert


The 21 March 2013 issue of the London Review of Books (not yet online) contains an article by David Runciman entitled "How Can it Work?"  He has in mind, of course, American democracy.  Upon seeing the name of the author, I knew this would be an article I would read, rather than skim--if nothing more than out of respect for his great-uncle, famed Byzantinist Sir Steven Runciman.  The younger Runciman teaches at Cambridge, writes about politics for the LRB and, I suppose, waits around to become the 4th Viscount of Doxford.   His thin wikipedia page contains a quote from Lebanese American author Nassim Nicholas Taleb, who described Runciman as "the second most stupid reviewer of his works," the first being an economist.  (A quick check of Taleb's extensive wikipedia entry also convinced me that I needed to become familiar with his writings.)

Well, no matter.   Even though Runciman goes off on some odd tangents--the significance of  first Tuesday in November as election day, for example--his subject interests me.  Scrolling down through our turbulent history, he asks the question:  "Can you really do politics like this and expect it to last."  He finds that there have always been two diametrically opposed answers to the inquiry.

The first answer is:  yes, of course it works.  Just look at it.  It has survived everything that's been thrown at it for more than two hundred years.  During that time the United States has got exponentially richer and more powerful, to become the richest and most powerful nation in history.  This is, by far, the most successful system of government the world has ever seen, certainly as judged by those measures...

The other obvious answer is:  no, of course it doesn't work.  Just look at it.  Commentators find it almost impossible to write about American democracy these days without reaching for the word 'dysfunctional'.  The country is massively in debt, and its elected politicians can't decide what to do about it.  American party politics is toxic and partisan in a way that seems to satisfy nobody....Over the past decade, the country has been getting markedly less powerful and less prosperous.  It has been fighting stupid wars--in Iraq, in Afghanistan--that it neither knows how to win nor how to exit satisfactorily.  Wealth creation is sputtering to a halt and wages have been stagnating, especially for the middle class...A democracy in which the majority is powerless in the face of this sort of rampant inequality looks fundamentally fraudulent.

So there we have it--the parameters of the debate.  He marshalls the ideas of two noted (and prescient) historians for each side of the argument.  Arthur Schlesinger's 1986 The Cycles of American History, advances the idea of cyclicality--that periodically in her history, when push comes to shove, America always pulls out of it and rebounds.  Paul Kennedy's 1987 The Rise and Fall of the Great Powers suggests, "not so much."  Both authors reference Toqueville and each side can point to our current dilemma and make their respective cases. 

The idea of cyclicality is a false consolation, though...American democracy is not doomed.  But it is too easy to suggest that, when the time is right, this flexible democracy will seize its moment to act decisively.  The waiting is likely to get in the way of the seizing.  Moreover, history suggests that the time will only be right when things have gone very badly wrong...    

And even the declinists (among whom I tend to number myself) have no real defined sense of being on the wrong side of an failed existential crisis.  Yet.

I have also been reading The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteen Century by Speros Vryonis, Jr. (1971.)  Despite its intimidating title, the book is a helluva good read--that is, if you like this sort of thing.  Byzantium on the downside interests me more than its ascendancy and glory days.  The defeat at Manzikert in 1071 is a good a marker as any to start with that.`

The striking thing about Alp Arslan's victory over Romanes Diogenes is the unforeseen consequences of the Byzantine defeat.  The armies of the East Roman Empire had met with loss before.  And this battle occurred on the far borders of empire, out on the Armenian plateau.  Nothing seemed to signal a national catastrophe.  And yet, it was as if the Byzantines suffered a momentarily collapse of the collective will, as most of the Empire swiftly sluffed-off to the advancing Seljuqids.  In short order, the Turks were looking across at Constantinople from the far shore of the Marmara.

To be sure, the Byzantines regrouped under the revanchist Komnenian restoration, pulling the rim of Anatolia back into the Empire.  But the die had been cast, you might say.  The Seljuqids, Turkomen and Danishmendids were in central Asia Minor to stay.

The severe consequences of Manzikert are understandable, according to Vryonis, once the strains of the preceding 45 years are considered.  Outside pressures existed, to be sure.  The rapacious Normans were not to be satisfied with the boot of Italy and Sicily, eying Constantinople with relish.  And the sheer number of Turkic tribes pushing westward off the central Asian steppes could not fail to impact the eastern fringes of Empire.  And yet, the real damage occurred internally: power struggles between the central government and the provincial magnates, the destruction of the free peasantry and the establishment of feudalism, collapse of the tax base due to immunities issued to Anatolian overlords, etc.

The themata system divided the Empire into themes, with the civil and military administration combined under the Strategos.  In case of an invasion, the Emperor could summon these militias from the provinces, under the command of the Strategos.  The soldiers were given free land to farm within the themes, which in time greatly supplemented the extent of the free peasantry.  The sons of these peasants would also be required to provide military service if needed.  And finally, these freeholders paid taxes to the Empire.  The system seemed to work well on all fronts.  The Emperor had a large standing army if needed.  The troops were often tied to the very areas they were defending.  The taxes paid by the free peasants supported the Empire, including the army. 

The system started to fray as the Anatolian magnates within each theme began to amass more land and power.  These well-connected families sucked up the productive farmland of the free peasants, who now worked for them as feudal tenants.  This removed the obligation of military service that was tied to their free holding, as well as greatly diminishing the taxes flowing into the coffers of Empire, as the wealthy Anatolian elite (think 1%) had secured generous tax immunities for themselves.  As their power and wealth increased, the magnates challenged the authority of Constantinople itself.  In turn, the Byzantine bureaucrats sought to weaken, even dismantle, the army any way they could.  The loyal Imperial troops were often engaged in putting down prospective coups generated by the provincial generals' over-weaning ambition.  Constantinople hired mercenary soldiers to supplement its ranks.  The diminishing tax base, however, delayed the salaries paid these foreign troops.  This caused the mercenaries to often raid the very lands they were purportedly protecting.  And so, when the Byzantine army retreated back to the capital after Manzikert, there was nothing left in place to keep the Seljuqids from over-running the entire peninsula.  The remarkable web of provincial militias formed from an indigenous free-holding peasant class had been irretrievably broken. 

I am not sure that any people truly learn the right lessons from history.  America is not Constantinople, just as it is not Rome.  In many ways, we are such a new thing that applicable historical precedents are hard to come by.  This narrative has elements of naked greed, unbridled partisan power politics, the overreach of a wealthy elite hungry for both land and tax abatements, and the destruction of what passed for a middle class.  As such, it should be a cautionary tale for all nations.

Again, I find it interesting that the catastrophe of Manzikert was only understood later on.  The fact that the social fabric had been damaged beyond repair was not immediately apparent.  Even so, these eastern Romans had a lot of life left in them, and quite a drama to play out over succeeding centuries.  Perhaps we do as well.






Sunday, March 10, 2013

Aesthetic Irresponsibility in a Broad and Gentle Land (Part III)



     I finished reading W. E. D. Allen's A History of the Georgian People a few weeks back.  I found the work to be an altogether satisfying read.  Historians rarely write in this manner these days--he was talented, enthusiastic, and a bit idiosyncratic.  Allen could present the sweeping overview, as well as the detailed specificity of an event, and do so in an engaging manner.  He was not afraid to launch off into entertaining tangents. 

     His last sentence in the book is typical:

But the Georgians could always laugh, and laughter, where high principle goes down, can survive terror and it can outlive Empires.

      In places, however, the author tells us more about himself, his own prejudices and conceits, than he does his subject matter.  One such area concerns religion in Georgia.  A native of Northern Ireland, Allen (1901-1973) was very much a product of his times.  He prefaces the chapter on the Georgian church with about three pages of pontifications on Christianity in general.  In short, he finds it mostly to be superstitious nonsense, which hindered the advance of knowledge--"progress," if you will.  And perhaps reflecting his Ulster roots, Allen displays a militant antagonism towards the priesthood--any priesthood.  In its place, he offered up his own tortured modern nonsense.  A few selections illustrute his sentiments pretty clearly.

The vastness of the influence enjoyed by the Churches during the Middle Ages...is a monument to the credulity [and] ...the intellectual laziness...of the human mind.

The teaching of Christ--that lean and gentle Cynic, that humanistic Lover of men and of nature, than outspoken Paladin of the deceived, that Hater of the mean and hypocritical, bears as little relation to the body of the Church, as an oak tree, gleaming in the sun and freshened for ever by the winds, bears to an oak coffin, covered with homilies inscribed in silver and having inside the emptiness of death.

The Church--organized religion--is, like any other corporate institution, a product of the human mind....And long before the Christian era, the human mind, a credulous mind, had already created the wherewithal to satisfy its credulity--priesthoods which at once lived upon and satisfied "the believer."  For the human mind in its pathetic aching for finality, for an attainable perfection, always sets up fetishes, the idealization of hopes and the contrary embodiment of fears--religions and social systems--that encumber it.  And this will go on, in religion and in politics, until men realized, as they have been taught by experience, that there is no foreseeable finality; that all with change and that change is the salt of life; that faith rests in themselves; that divinity, untouchable and not to be imagined, rests here around ourselves and lies forward in the spaceless spaces of eternity.

The Georgian Church went the way of all other churches.  The bleak strong spirits built it--and passed into a memory revered and neglected by their sanctimonious successors.   The priest-mind took the rough clean spirit of the Founder and the rugged sacrifices of these old and dim-remembered men who found in it a divine message for humanity; and violent and abortive, cunning and obsequious, the priest-mind turned it into the sour wine of the Mediaeval church. 

It is difficult to appreciate the extent to which the Church checked the development of human knowledge during the Middle Ages. 

     You get the picture.  I believe Allen's modern British sensibilities blinded him to an essential element of the Georgian character.  He encountered Georgia during the Soviet era, and did not live long enough to witness the latter's passing.  Perhaps he would be incredulous by the resiliancy and vibrancy of their faith today.  Laughter is not the only thing that survives.