Re: obscure languages - Kaskian, Hattic,

What appears to be an excellent source for unravelling this
information is found at

Tbilisi: Mematiane 2001
2001
Giorgi Leon Kavtaradze

TWO TRANSCAUCASIAN ETHNONYMS OF ANATOLIAN ORIGIN

There are undoubtable data of the neighbourhood of the Armenians and
the Georgians at least for the second century B.C. By the information
of Strabo's "Geography", in consequence of the activities of two
Armenian military leaders, Zariadris (Zareh) and Artaxias (Artashes)
(father and son who subsequently became the kings of Sophene and Great
Armenia), the Armenians took from the Iberians "the land along the
side of Mount Paryadres and Cholarzene and Gogarene" (11,14, 5). In
this case "the land along the side of Mount Paryadres" must be the
territories south and south-east of the upper and middle flow of the
Chorokhi (Choruh) where Parkhal-dag or the historical Georgian
province Tao (Armenian Taik) is also located; Gogarene was situated on
the upper streams of the right tributaries of the upper and middle
flow of the Kura; Chorzene was located between the Mount of Paryadres
and Gogarene or in the area of the Arsiani (Turkish Allahuakbar)
mountains and Kola (Gol)-Artaani (Ardahan).This means that the
Armenians conquered the Taoian territory for the first time in the
early second century B.C.

It would have been impossible to conquer Tao before, because only at
that time the territories south and south-west of it, Carenitida and
Xerxene, located closer to the core area of the contemporary
Armenianans, were taken by them from the Chalybes and the Mosynoiceans
(Strabo 11,14,5). The Chalybes and the Mosynoiceans lived
mainly on the southern shores of the Black Sea; therefore it is clear
that Strabo mentions in that case the southern parts of both these
peoples who lived in the mountains.

By the data of Xenophon's "Anabasis", the land of Chalybes and Armenia
are evidently quite in contrast with each other (IV, IV, 18); as to an
elder of one of West Armenian villages the neighbouring country, next
to the route of Greeks, belonged to the Chalybes (IV, IV, 34). We must
also take into account the information of another work of Xenophons -
"Cyropaedia". As to it, the Chalds lived in the mountains, in the
neighbourhood of the Western Armenians, and the latter apparently took
away from them the fertile lands (///, 1-3). By the information of
Strabo, the Chaldeans are the same as the Chalybes (XI, III, 19).
Strabo also informs us that Carenitida, the region of the upper flow
of the Kara-su (Northern Euphrates), had been conquered by the
Armenians from the Chalybes (XI, XIV, 5). This event is dated to the
first half of the 2nd century B.C. - i.e., later than Xenophon's
expedition. Therefore it is possible to propose that the Chalds,
mentioned in the "Cyropaedia", were the southern part of the Chalybes
of the "Anabasis" and that their territory was occupied by the
Armenians before Xenophon's times. It seems possible to consider the
Chalybes mentioned in the "Anabasis" as the population of Carenitida,
the northern part of the same East Anatolian Chalybean-Chaldian area
which, as it was already stated, was later conquered by the Armenians,
in the first half of the 2nd century B.C. At the same time, quite a
clear and strong Colchian substratum of the Armenian language
indicates linguistical connections in the much earlier period (See 33;
18, 342-379; 1; 2, 45-61; 20, 103). Perhaps the above mentioned
Chalds, inhabitants of the southern part of the Chalybean-
Chaldean area, were responsible for such Armenian-Colchian
linguistical parallels.

The Armenian - southern Colchian contacts of the Early Medieval period
are depicted in the Armenian chronicles. The Armenian king Pap (by
the words of the Armenian historian of the 5th century, P'awstos
Biwzand) informs about the representative of the Mamikonean family,
Musegh, that "his ancestors abandoned their kingdom in the realm of
the Tzenk and came to our ancestors" (V, iv). In his letter to the
king Varazdat, cited by the same historian, Musegh's brother Manuel
informs that "our ancestors were the kings in the realm of the Tzenk.
And on account of quarrels /between/ *brothers and because much blood
flowed, we set out to seek a haven and settled /here/. The first
Arsakuni kings knew who we were and whence /we came/..." (V, xxxvii).
Moses Xorenac'i interpreted the Tzenk as China (II, lxxxi), but
already P'awstos Biwzand wrote that the realm of Mamikoneans was the
realm of Taik (IV, ii), the strongholds of Taik (III, xviii) and that
the district of Tayk was their own district (IV, xviii). By the
information of P'awstos', the impregnable castle of Mamikoneans was
called Eraxani (IV, xviii). Eraxani was located in the vicinity of the
modem town Erkinis on the east bank of the Choruh north of its
junction with the Oltu cayi (10, 462). As to the Georgian tradition
the territory north of the junction of the Chorokhi and the Oltisis
tskali is known under the name of Tzak. It had still the same
in the first part of the eighteenth century in the "Geography of
Georgia" of Vakhushti Batonishvili. In the "Geography of Armenia" by
an anonymous author of the 7th century A.D. this territory was
mentioned under the name Tzakatk (V, 22, xiii). Both these terms,
Tzenk and Tzak, seem to be connected with the etnonyme Tzani. In
accordance with the "Geography of Armenia" and Moses Xorenac'i, Tzanik
appears to be the same as Khaltik (Chaldea) (II, 76). Chaldea is an
old name of the land of the Lazians. By the above Strabo's statement,
the Chalybes were known at his times under the name of Chaldeans (XI,
III, 19) and Carenitida - the land located immediately south
of Tao - was taken by the Armenians from Chalybes (11 ,14, 5). By the
"Geography of Armenia", Tzaniw, which is Xaltik, together with
Marniwliw, Egrewikiw and Xaziw belongs to the Eger, which is Colchis
(V, 19), though Tayk is bordering Eger (V, 22). Tao/Taik was extending
southwards as far as the source of the Euphrates. On the right bank of
the upper flow of the Dumlu-su (which flows to the south from the
Dumlu Da?),2 the source stream of the Kara-su (the Northern
Euphrates), is located the well-known medieval place Gurci Bo?az - the
Georgian Pass. The territories in the north of it were considered by
the Turks as Georgian (and after the sixteenth century as former
Georgian) lands. But the connection of the Georgian tradition with the
Anatolian world was much more far-reaching.

According to the Georgian tradition, the main protector of Georgians,
St. George and St. Nino, the Illuminatrix of Iberia3 (Eastern
Georgia), were of Cappadocian origin. As to the information of
Georgian chronicles, the name of the father of Haos and Kartlos, of
the mythical eponymous ancestors of Armenians and Georgians, was
Targamos. This information is obviously in connection with the data of
the Armenian and Greek writers as to whom Torgom is the ancestor of
the Armenians (Agathangelos, 76; Chor., /, 5, 9, 10, 12;
Hippolytus, Chronik, 12; Syncellus, Chronographia, 49c) (See 22,
88-94; 42, 74n.3).4

Among all other Georgian tribes the Meskhs (the Moschs of classical
authors5) were nearest to the old Anatolian (Hittite-Phrygian) world,
and not only geographically. Josephus Flavius, the Jewish-Roman
historian of the first century A.D., considered the Moschs, as well as
the Iberians, as being of Anatolian origin. In his commentary to the
biblical Mosoch he wrote that the Mosocheans were derived from Mosoch
(Gen., 10.2, I Chr., 1.5; Isa., 66.19; Ezek., 27.13; 32.26; 38.2,3;
39.1) and that they afterwards received the name of Cappadocians,
though from the designation of their capital Mazaca it is obvious that
the name of their whole tribe was the same (Josephus, Antiq., I,
124-125).6 Scholars agree that later, in the Byzantine historiography,
Cappadocians - the inhabitants of Central Anatolia - were the same as
the Meschs (Moschs), a tribe of Kartvelian (i.e. Georgian) origin (24,
233).

Hecataeus of Miletus wrote already in the sixth century B.C. that the
Moschs were a Colchian tribe who lived near Matienians (fr.188}.
Another remark of the same author about the location of the
Matienians' town Hiope in the neighbourhood of Gordies and about the
Paphlagonian type of the clothes of the population of this town (fr.
189), makes obvious that among the above-mentioned Matienians western
Matienians were implied who lived near the Phrygians of the city of
Gordion as well as near the Paphlagonians. Because of this fact, it is
possible to localize also the Moschs in Cappadocia (23, 19-34).

Some indirect indications about the presumable former homeland of
Georgians outside the Transcaucasia can be deduced from Greek sources
(Dion. Per., 697-699; Josephus, Antiq., I, 124-125; Euseb., Praep.
Evang., IX, 41, 7) as well as from the old Armenian (Xor., II, 8, 77)
and Georgian chronicles.

Because of the data of the "History of the Armenians" by Moses
Xorenac'i, the author of the fifth century A.D. (in reality the text
is dated to the eighth century), and of the Georgian chronicles, the
modem Georgian historiography assume that the origin of the Iberian
(East Georgian) kingdom as well as the distribution of
Hittite-Phrygian religious cults7 and the appearance of some new
toponyms there8 must be connected with the expansion of Hellenistic
states of Asia Minor or of South-West Georgian tribal (supposedly
Meskhian) and afterwards they had become Cappadocians, but finally
they once again were forced to remove to the north.

societies (34, 47-50, 233). The Georgian tribe of the Meskhs lived at
Classical and Medieval times in the Moskhian Mountains - between the
upper flows of the rivers Kara-su (Northern Euphrates), Araxes, Kura
and Chorokhi (Chorukh). Where, by the generally accepted opinion
Arian-Kartli, mentioned in the ninth century's Georgian chronicle -
the "Christening of Kartii" - as the former homeland of Georgians,
must be located. This suggestion can be proved by the data of other
old Georgian chronicles (21) and by the above-mentioned Anatolian
character of the pantheon of deities of the Iberian royal court.

In the opinion of Georgian archaeologists, after the middle of the
fourth century B.C., especially after the breakdown of the Achaemenian
Empire as a consequence of Alexander the Great's victory and against
the backrground of the new political situation (the struggle of
diadochs, the emergence of the new Hellenistic states), the
distribution of Meskhs, bearers of Hittite-Asia Minor traditions to
the north had taken place. Consequently a quite new culture was spread
in the eastern regions of Colchis (Western Georgia) and in Iberia
which had nothing in common with the native Late Bronze-Early Iron Age
traditions (29, 312).

Southward of the Moskhian Mountains, immediately southeast of the
conjunction of the Kara-su with the Murat-su (Eastern Euphrates), the
regions captured by Mušks in the twelfth century B.C. were located. 9

By the Middle Assyrian inscription of Tiglath-Pilesar I, in ca. 1164
B.C., the land of Alzi, alias Enzi/Enzite, the same as Sophene,on the
lower stream of Murat, and the land of Katmukhu, in the valley of the
upper Tigris, were occupied by Muški and their allies Urumeans
and Kaskaeans.

This fact makes it possible to establish a cultural attribution of the
Mušks: the territory where Aizi was located, 25-30 years ago was
thoroughly studied by the Keban Dam expedition. In the opinion of
archaeologists the Early Iron Age pottery discovered there, in the
Elâz?? region, and which must be attributed to the Mušks, has no
connection at all with the Western Anatolian homeland of the Phrygians
and reveals traits typical of the South Caucasian, North-Eastern
Anatolian and North-Western Iranian materials (4, 98, 161; 39, 96f.).
As well as the Assyrian written sources do not support the idea about
the possible identity of the Mušks and the Phrygians, though there are
indications that they were for a time under the supremacy of the
Phrygians (see 36, 494).

There are interesting parallels between the self-designation of
Georgians - Kart-veli - with the initial meaning resident of the
acropoles10 and the name of the eponymous forefather of Georgians
(i.e. Kartvelians) - Kartl-os - on the one hand and the name of the
Phrygian capital -Gordium ("town, stronghold"11) - and the name of the
mythical founder of this town12 as well as of the Phrygian state -
Gordias (Justin., XI, 7, 5; Arr., Anab., II, 3-5) - on the other.

From the point of view of the problem discussed, attention must be
also paid to an ethnonym designating a Phrygian tribe. The Old
Phrygian Areyastis-inscription from Yazilikaya (Central Anatolia) of
the first half of the sixth century B.C., dedicated to the goddess
Kybele, contains in its first sentence the word vrekun. It is usually
recognized as a nominative singular of an adjective/particle in
*-ont-s, with the regular development *-ont-s > *-on- > *-un, and
identified with a name of one of the Phrygian tribes - of the Briges
or Brékun-s (12, 857ff; 35, 142ff; 30, 13f.). By the information of
Herodotus Briges was the name of Phrygians before they came to Asia
Minor from the Balkans (VII, 73).

The ethnonym Vrek-un of the Areyastis-inscription reveals a connection
with the Armenian ethnonym Virk (Wirk), Vrkan (Wrgan) 13 or Vratsi
(Wraxi) which was used by the Armenians from the oldest times to
denote the Georgians (the nowadays form is Vratsi) and Georgia (17,
51; 14, 128n.l8).14 The difference between Vrekun and Virk/Vrkan could
be attributed to the trait, typical of Armenian, to lose a vowel
placed between two consonants (50, 565). At the same time, such early
sources as Ghazar P'arpec'i's History of Armenia of the 5th century
and Moses Xorenac'i's narrative contain the designation of Georgians
as Vroy (Wr03) (see 45, 154f.).

The possibility of the identificaton of the name of one of the
Phrygians tribes with the name of Georgians is of a certain importance
in the light of the special attitude of Georgian tradition to the
Anatolian world. The fact of the Phrygian domination over the Mušks as
well as the Anatolian character of the Iberian-Meskhian religious
cults, could be taken into consideration to explain the origin of the
Armenian ethnonym for Georgians.

At the same time, the above-mentioned information about the conquest
of territories located on the lower stream of the Euphrates and on the
west bank of the Upper Tigris by the tribes of Muški, Urumi and Kaška
is rather important for the explanation of the origin of the Georgian
ethnonym for Armenians. As it is known from the same inscription,
Tiglath-Pilesar I reached the territories of Aizi and Katmuhu by
crossing the Kašiari mountains, the same as Tur-Abdin. At the same
time, there is a reference in the inscription of Tukuiti-Ninurta I
(1235-1198 B.C.) to the totality of the Kašiari Mountains as far as
the land Kummuhi which is considered as the same as Commagene of
classical times (on the right bank of the Euphrates; corresponds
approximately to the modem Turkish province of Adiyaman) (13, 338).
The territories along the upper Euphrates i.e. the provinces of
Gaziantep/Adiyaman of the early ninth B.C. seem to be still occupuied
by the Mušks (36, 493f.).13

It is interesting that in the Georgian language the not quite
respectful designation of Armenians (such a phenomenon is and always
was quite habitual among neighbouring tribes16) was komekhi
which was understood as a reflection of the Commagenian heritage of
the Armenians (49, 42-45).

In reality, Commagene was situated southwest of Armenia, but the fact
of the connection of the name of Armenians with that of Commagenians,
has a certain historical value. It is known that Commagene was a part
of Armenia nearly till the end of the 3rd century B.C. (38, 31, 122,
235). The name of its capital Samosata (modem Samsat) may have been
the old Armenian *šamaj-šat (15, 8 If. no.407; 41, 751). It was
underlined that Commagene, a country the kings of which were partly of
Armenian descent, can be considered as an Armenian political
formation, though we have little knowledge of the ethnic composition
of the population of this Syrian state (14, 147, 294).17

It seems more plausible to connect the name komekhi and perhaps also
the toponym Kummaha with modem Kemah on the Northern Euphrates
(Kara-su) (cf. 7, 385.). Kemah, old Armenian Kamakh/Kemakh - where
kings of early Armenia had their royal necropolis, the center of the
medieval Armenian province of Daranali - was situated in the territory
of former Suhma, between the Kara-su Caucasus which are often
characterised by such a disappearing of the dental consonants d, t or
?. Tuni=Uni, Tapiri =Apiri, Dvali=Vali, ?oreti=Oreti. It is
interesting that in the History of the Armenians of Moses Xorenac'i
Uti and Gargar are mentioned as offsprings of the mythical Arran (Xor,
11,8), the eponymous ancestor of the Arraneans, inhabitants of old
Albania, on the lower flow of the Kura.

After a short period of the Seleucidian supremacy, the dynasty of
Commagenian Orontides came again from that country to power in
Commagene in 163 B.C. (36, 280; 38, 80f., 107,
123, 195, 235, Tafel I). The king Samos of Commagene (130-100 B.C.)
had an Armenian tiara as his headdress; his grandson's Antiochos I
(69-38 B.C.) tiara was identical with the tiara
worn by the Armenian king Tigranes the Great. This fact makes clear
the position of subordination of Commagenian kings to Armenia (41,
750; 52, 59; 43, 95).

At the same time, the name of the country Zuhma/Suhma, known from the
Hittite-Assyrian literary sources as a designation of a country
located in Eastern Anatolia near Pahhuwa, Išuwa and Maldiia (25,
234),19 is usually connected with the Georgian name for the Armenians,
somekhi (see, e.g., 6, 190). The substitution between k and s is known
in Georgian phonetics, and therefore the ethnonym somekhi is thought
to be the later form of komekhi (49, 44). At the same time, it is
difficult to exclude that komekhi is a later form of the ethnonym
somekhi.

It seems that Georgians called Armenians by the name of their former
neighbors who lived in the territory occupied afterwards by Armenians;
in such a case we could also propose that the Armenian designation of
the Georgians was connected with those Phrygians who were presumably
assimilated by the Georgian tribe of Meskhs and who, according to
Herodotes, migrated to Anatolia from the Balkans together with the
Armenians (VII, 73).

Anyway, the Anatolian descendance of the Armenian and Georgian
ethnonyms which were many centuries used by them to designate each
other, are the evidence of the long, but vanished, Anatolian past of
these two nowadays Transcaucasian nations.

1 The fact that the territories inhabited by the Georgian population
were included in Armenia becomes obvious by the information that the
Iberian cavalry had been reckoned as the most
formidable part of the armies with which Tigranes II established his
oriental empire (cf. 40, 315).

2 One of the main river of Tao, the Tortomis-tskali (Tortum Deresi),
takes its course from the same mountain, but northwards.

3 The Greek name for Georgians, Ibhroi, is connected with the
above-mentioned Armenian ethnonym - Ivirk. If we correlate Strabo's
information about the trade route to India through the Colchis and
Iberia (XI, V, 8) with that of Herodotus (/, 104) who
knows the route from Phasis through Colchis, Saspeires and Media to
Persia and Indian Ocean, the identification of the
Saspeires with the Iberians would become quite plausible.

4 The name Torgom is derived from the biblical Togarma (Gen., 6.4,
10.3; I Chr., 1.6; Ezek., 27.14: 38.6), and it is thought to be
connected with the designation of the Cappadocian town
Til-Garimmu, known from the Assyrian inscriptions which has its origin
in the name of the former Hittite region -Tegarama (modern Turkish -
Gürün).

5 In the text of Eustates, Archbishop of Anriochia of the first half
of the fourth century, as well as in the Chronography of the Byzantine
writer Leon the Grammatikus, the name of this tribe
is nearly identical with that of the Georgian tribe of Meskhs -
Meskhinoi.

6 By the information of Leo Allazius in the commentary to Josephus
Flavius' above-mentioned fragment, the Meschians were a people known
by the old authors as Moschikoi or Mosynoeci.
At first they lived in the Pontic littoral

7 According to some scholars, the old Georgian gods of Mtskheta like
Armazi, Zadeni, Gatsi and Ga correspond to the Anatolian deities:
Arma, Santa, Atis and Kibela (48, 45-50). It was
noticed that the Georgian divine trinity - Armazi, Gazi and Ga (with
Armazi as a supreme deity) - erected on the Mountain of Kartii, above
the Iberian capitals - Armazi and Mtskheta - and
described by the "Christening of Kartii", structurally repeated a
model known from the Hittite-Anatolian world (11, 147-157).

8 Among them the name of the Iberian capital - Mtskheta - which means
the place of Meskhs (34, 111ff). It is interesting that the East
Georgian mountain-dwellers are known to their
North-Eastern Caucasian (Daghestanian) neighbours as
Mosok/Masek/Mosoch (51, 22).

9 The Assyrian-Urartian ethnonym muški corresponds from the phonetical
point of view to the Greek ethnonym moschi (cf. 8, 15; 47, 111-118).
At the same time, in the opinion of linguists,
the form mosxi/musx represents a West Georgian (Colchian) equivalent
of the East Georgian ethnonym meskh-i (44, 118-122).

10 Kartii was the initial name of the oldest residence of the Iberian
kings (34, 238f.).

11 E.g. Manegordium - "the town of Mane"; cf., Hittite gurta -
"castle" (34, 239; 9, 119).

12 Gordium/Gordion is considered to be a contracted form of Gordeion,
"the place or the seat of Gordius", presumably of Gordius who fathered
the king Midas of Phrygia (37, 1148f.).

13 This form (Vrkan) is testified by the Armenian historian of the
tenth century, Ukhtanes (32, 115). In the opinion of G. Tsereteli, the
similarity between Georgian (Iberian) and Gurganian
(the south-east Caspian region) ethnonyms must not be considered as a
mere coincidence (46, 102f.).

14 In the opinion of Markwart, the Middle Persian plural form Vrk?n,
derived from the Armenian plural Wir-k' and deduced from the
Latin-Greek definition Hyrkani, was sometimes used to
denote also Georgians (See 31, 80; 5, 126ff.).

15 At the same time, an early eighth century B.C. Urartian inscription
near Mush in the Murat valley still mentions the country of Urmeie
(28, 232), perhaps belonging to the descendants of
the Urumeans and the ancestors of the Armenians.

16 E.g. the East Georgian Kartlelian and Kakhetian tribes designate in
the same way each other as tetia and gagria. These names are maybe
connected with the Totene (presumably the same
as the Albanian province of Uti located on the right side of the Kura
near the Georgian border and mentioned in Armenian chronicles and/or
the country of Etiuni of the Urartian sources,
between the lakes of Childir and Sevan) and Gargar (northeast of
Sevan) - known from the Classical and Early Medieval times (cf. 16,
270-275, 352f). The fluctuation of the type presented
by Otene and Totene is typical of the ethno-toponyms of the Classical
times of the Black Sea area and the

17 and the Murat. This area, the western part of the Armenian plateau,
is usually considered as original Armenian holdings (cf., Strabo, XI,
14, 12; Xor., /, 10) from which they afterwards spread over Central
Armenia into the Ararat Plain to the Lake Sevan (6, 192; 14, 17, 147,
151).18

18 The attempts to prove that the population of the country
Azzi-Hayasa, supposedly located on the Black Sea littoral, were the
ancestors of the Armenians because of the similarity of the
term Hayasa with the ethnonym Hayk' - used by the Armenians as their
self-designation - were considered by Diakonoff and Medvedskaya as "a
severe case of the malady called Sirene des
Gleichklangs" (7, 386f).

19 It is interesting that the capital of Commagene, Samosata, was
identified with Hittite Šamuha (3, 77-80), though it is now known that
Šamuha was situated on the right bank of the upper
Euphrates, near the confluence of the Kara-su with Murad-su, in the
place of modem Samuka near Kemaliye (See 26, 2, 9; 27, 135, 140).


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