Rafiel Eristavi _ Vazha-Pshavela's creative guide

Abstract

The Georgian writers of the 1960s considered Rafiel Eristavi their predecessor. Rafiel Eristavi's genre- and thematically diverse literary heritage, with its national-social and humanistic problems, is one of the things that played a major role in shaping the literary taste of the Georgian writers of the 1960s.

Vazha-Pshavela was among those who recognized Rafiel Eristavi's benevolent literary influence.

The creative similarity between Rafiel Eristavi and Vazha-Pshavela was not limited to the height of a mountain. One of the defining features of their literary kinship is the criticism of public morality saturated with negative dogmas, which mercilessly undermines all exalted things.

In this regard, Rafiel Eristavi's story "Bechavi", published in 1855 in the Russian almanac "Zurna", is of interest.

From the very title, the work sets the reader up to listen to a sentimental story, and the beginning of the story asks for gratitude and adoration for the beauty and love bestowed by God.

The work is distinguished by its unusual composition. The very simple and direct narrative begins with a conversation between a writer traveling in Pshavi and his companions.

Then the plot unfolds against the backdrop of a dialogue between the writer and a resident of the village of Khoshori, Gultamzi. Gultamzi's story, the true story of the love of Lashkaras and Mertskhala that took place in Pshavi, becomes the basis of the story.

The story interestingly depicts the life of the Pshavi people, their customs and traditions, with one specific story.

The tragic love story of Lashkara and Mertskhala is a critique of the blood-sucking tradition that reigned in the mountains.

Rafiel Eristavi's vision of renewing the faith and morality characteristic of the Pshavela community was generalized in many ways in his creative thinking by Vazha-Pshavela, who "recognized the morally valuable content of life as valuable, as the meaning of human existence" (Arabuli, G., 1999:36), who set spiritual and moral ideals as the credo of the life of the "Kai Kma" and made sacrifices a necessity for him.