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Thargamos and his sons.
The order of the figures from left to right is: Movakan, Bardos, Kartlos, Hayk, Lekos, Thargamos, Caucas, Egros. An opening folio of the Georgian Chronicles (Vakhtangiseuli redaction), 1700s.

Caucas or Kavkasos (Georgian: კავკასოსი, romanized: k'avk'asosi) was the supposed ancestor of Vainakh peoples (Chechens and Ingush) according to The Georgian Chronicles. His story is narrated in the compilation of the medieval Georgian chronicles, Kartlis Tskhovreba, taken down from oral tradition by Leonti Mroveli in the 11th century. The legend has it that he was a son of Targamos and, thus, brother of Hayk (known to be ancestor of Armenian people), Movakos, Lekos (referred to as the ancestor of Lezgic peoples), Heros, Kartlos (known to be ancestor of Georgian people), and Egros.

Caucas' descendant Dzurdzuk is said to be the ancestor of the Chechens and Ingush.[1]

Genealogy

[edit]
Noah
Japheth
Gomer
Togarmah
Caucas

Descendants

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Caucas

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Caucas (also spelled Kavkas or Kavkasos; Georgian: კავკასოსი) is a legendary figure in Caucasian mythology, considered the eponymous progenitor of the peoples inhabiting the region. According to medieval Georgian chronicles, such as those compiled by Leonti Mroveli in the , Caucas was a son of Targamos (identified with the biblical , grandson of through ), who divided his territories among his sons before his death; Caucas received the central as his inheritance. In Vainakh (Nakh) , particularly among the and Ingush, Caucas holds a central ancestral role, with his descendants forming the basis of Nakh tribal lineages; his son Dzurdzuk (or Durdzuk) is regarded as the direct forebear of these groups, linking them to ancient inhabitants of the mountains. The name "Caucas" is etymologically connected to the term "," reflecting his mythological association with the region's geography and ethnic origins, though interpretations vary across Georgian, Armenian, and Nakh traditions.

Etymology and Naming

Name Origins

The name "Caucas," primarily rendered as "Kavkasos" (Georgian: კავკასოსი) in medieval Georgian sources, originates from the 11th-century compilation Kartlis Tskhovreba (Life of ), attributed to the chronicler Leonti Mroveli. This text draws on earlier oral traditions to present Kavkasos as a mythological figure, with the name appearing in the context of ancient genealogies tracing the origins of Caucasian peoples. Etymologically, "Kavkasos" exhibits phonetic similarities to ancient terms for the mountain range, suggesting derivations from pre-Indo-European or Caucasian language roots. Scholars propose links to a Pelasgian root "*kau-," denoting "mountain," or a compound "kroy-khasis," interpreted as "(the mountain) ice-shining" or "white with snow," reflecting the region's snowy peaks. These connections are evidenced in classical sources like Pliny the Elder's (Book 6, Chapter 17), which attributes the name to origins. In Georgian manuscripts, variations such as "K’avk’as" or older transliterations like "Kawkas" occur, influenced by scribal practices and phonetic adaptations across copies of Kartlis Tskhovreba. The name's consistency in these texts underscores its role as an for the northern Caucasian territories, without explicit derivations provided in the chronicles themselves.

Connections to the Caucasus Region

The name of the , rendered in ancient Greek as Kaukasos, provided the basis for the mythological figure Caucas (or Kavkasos) in regional lore. Ancient geographical texts like Strabo's describe the Kaukasos as a formidable range separating from , linking it to mythic elements such as the homeland of the and the site of Prometheus's binding. In this context, the figure Kavkasos serves as an eponymous ancestor tied to the mountain range. In medieval Georgian chronicles, such as Leonti Mroveli's 11th-century Life of (part of Kartlis Tskhovreba), Kavkasos emerges as a central figure symbolizing the northern of Georgian territories. Portrayed as the eldest son of Targamos (a descendant of Noah's son ), Kavkasos receives the land north of the —from the Lomeki River to its western extent—as his inheritance during the division of realms among Targamos's eight sons, who are depicted as giants. His descendants, including the Kavkasians and tribes like the Dzurdzuks (forebears of the Vainakh peoples), settle the northern slopes and passes, such as the , establishing the region's ethnic and territorial identity in these texts. This narrative frames Kavkasos not merely as a but as a geopolitical emblem, with the mountains serving as a natural boundary against northern invaders like the . Archaeological evidence provides no direct artifacts linked to Kavkasos himself, but the legends of his migrations from Transcaucasia to the northern highlands resonate with population dynamics in the region. Scholars associate Vainakh with cultures like the Koban (ca. 1100–400 BCE), characterized by fortified settlements and metallurgical advancements in the foothills, reflecting influxes from the south that parallel the chronicle's tales of ancestral movements. These ties suggest the myths encode historical memories of demographic shifts during the 2nd millennium BCE, involving interactions between and Kura-Araxes traditions. Unlike the Titan in —chained to a Caucasian crag for stealing fire from the gods, as recounted in Aeschylus's (ca. BCE)—Kavkasos is consistently depicted in local traditions as a mortal rather than a divine or semi-divine entity, emphasizing human lineage and territorial foundation over cosmic punishment. This distinction underscores Caucas's role in eponymous ethnogeography, tying the range's conceptualization to ancestral settlement rather than heroic torment.

Mythological Context

The Georgian Chronicles

The Kartlis Tskhovreba (Life of ), a medieval compilation of Georgian , stands as the principal textual source for the legend of Caucas, integrating mythological narratives with historical accounts to trace the origins of the Georgian people and neighboring Caucasian tribes. Attributed primarily to the 11th-century historian Leonti Mroveli, along with contributions from other anonymous authors, this corpus was assembled to form a cohesive of (ancient Iberia) from its mythical beginnings through later medieval periods. The work draws heavily from oral traditions prevalent in the region, synthesizing pagan lore with Christian interpretive frameworks to legitimize Georgian within a biblical . Within the early genealogical sections of Leonti Mroveli's contribution, known as The Life of the Georgian Kings, the narrative delineates the post-flood dispersal of Noah's descendants from into the and the , positioning the region as a key destination for . This framework portrays the as a divinely ordained territory, with migrations symbolizing the repopulation of the earth after the deluge and the confusion of tongues at Babel. The chronicle's structure emphasizes a linear progression from universal origins to localized tribal foundations, using Caucas's story to anchor the Caucasian peoples' identity in this broader migratory epic. The specific episode featuring Caucas unfolds as a foundational migration tale, where he departs from eastern lands with his kin and followers, guided toward the northern highlands. Upon arrival, Caucas establishes his settlement in the elevated terrains, naming the mountainous expanse after himself and thereby marking the inception of organized clans in the northern . This act of naming and territorial claim underscores the chronicle's theme of in land allocation, blending oral mythic elements—such as heroic journeys and eponymous foundations—with Christian to affirm the antiquity and legitimacy of Caucasian inhabitation. The narrative briefly evokes parallels to biblical progenitors like , reinforcing its integration of motifs without delving into scriptural exegesis.

Biblical Influences

In the biblical Table of Nations, is identified as a grandson of through his son and grandson , listed among the progenitors of post-Flood peoples (Genesis 10:3). The first-century Jewish historian , in his , further elaborates that the descendants of Togarmah—rendered as Thogarmah—formed the , linking them to Anatolian groups and extending the biblical genealogy to explain the origins of various ethnicities known to ancient writers. This interpretation in Josephus and related apocryphal traditions positioned Togarmah as a foundational ancestor for both Turkic and Caucasian lineages, bridging scriptural narrative with historical ethnography. Medieval Georgian adaptations transformed into Targamos, portraying him as the eponymous father of ethnic founders in the , with as one of his sons symbolizing the North Caucasian highlanders; this reflects a broader post-Babel dispersion myth that incorporates local pagan traditions into a Christianized framework of human origins. In this lore, Targamos's progeny populate the region after the confusion of tongues, serving to unify diverse Caucasian groups under a shared biblical heritage. Such narratives appear in the historiographical compilations of , where they underscore the divine allocation of lands following the . The process of in the , exemplified by chronicler Leonti Mroveli, deliberately harmonized these indigenous ancestral myths with canonical biblical to affirm the legitimacy of Georgian monarchy and neighboring Caucasian polities amid Byzantine and Islamic influences. By aligning Targamos with , Mroveli and his contemporaries crafted a syncretic that elevated local highland identities within the universal history of salvation, transforming pre-Christian eponyms into sanctified progenitors. This theological adaptation not only preserved cultural continuity but also reinforced political claims to the mountainous territories associated with Caucas. Comparatively, the Caucasian legend parallels the Armenian tradition of , another purported son of who embodies national founding in opposition to tyrannical figures like Bel, yet it uniquely emphasizes the rugged isolation of North Caucasian highlanders rather than lowland or steppe migrations. Unlike Greek eponyms such as , who derive from heroic lineages without direct biblical ties, the Targamos cycle distinctly fuses scriptural authority with regional , highlighting in medieval Caucasian mythology.

Genealogy

Parentage

In the mythological genealogy preserved in medieval Georgian historiography, Caucas (also spelled Kavkas or Kavkasos) is identified as the son of Targamos, a figure who serves as the eponymous progenitor of various Caucasian peoples following the biblical . This paternal lineage traces back through Targamos to Tarsh, son of —one of Noah's three sons—positioning Caucas within a broader patrilineal descent from the Noachian family as outlined in the Table of Nations. The , attributed to the 11th-century historian Leonti Mroveli, explicitly name Caucas as the seventh son of Targamos, emphasizing his role in the division of ancestral territories among Targamos's offspring after the repopulation of the earth. Targamos, equated with the biblical , is depicted as a settler in the regions of or , where he established himself as the forefather of mountain and steppe-dwelling tribes in the post-Flood era. According to these traditions, he migrated northward from the Semitic heartlands, embodying the dispersal of Japheth's descendants across and the , and his progeny are credited with populating the rugged terrains between the and the Caspian. No mother is mentioned for Caucas in these sources, reflecting the patrilineal focus prevalent in ancient Near Eastern and biblical genealogies, where descent and inheritance are transmitted exclusively through male lines. Scholars have speculated that Targamos represents a mythological bridge between Semitic biblical narratives and the lore of Caucasian and Anatolian groups, potentially linking him to historical Phrygian or tribes known for their equestrian prowess and migrations in the . This association underscores Targamos's symbolic role as a unifier of diverse nomadic and highland peoples, with his settlement in —identified in Assyrian records as a source of horses—aligning with Ezekiel's references to as a northern trader in such livestock.

Siblings

In the medieval Georgian chronicle Kartlis Tskhovreba, compiled by Leonti Mroveli in the , Caucas is portrayed as the seventh son of Targamos, alongside seven brothers who collectively represent the foundational ancestors of various Caucasian peoples. The full list of brothers includes Haos (or in some variants), Kartlos, Bardos, Movakan (or Movakos), Lekos (or Lek), Heros, and Egros. This fraternal grouping stems from Targamos's migration to the following the biblical dispersion after the , where he settled between the Ararat and Masis mountains. Upon Targamos's division of territories among his sons, each brother received a distinct domain, reflecting the mythological origins of regional ethnic groups and their settlement patterns. Haos, the eldest, was granted the fertile lands north of Mount Ararat to the Oret’i mountain, east to the Gurgan Sea, and west to the Pontic Sea, establishing him as the forebear of the Armenians. Kartlos inherited the eastern territories from Hereti to the Pontic Sea, extending north to the Ghado and Likhi mountains, becoming the progenitor of the Kartvelians or Georgians in the core region of Kartli. Bardos took the southern areas below the Mt’k’vari River from the Berduji to its confluence with the Araks, while Movakan received the left bank of the Mt’k’vari from the Little Alazani River to the sea, encompassing eastern plains including Mtskheta. Lekos was assigned eastern highlands from the Derbent Sea to the Lomek’i River, linking him to the Lezgians and other Dagestani peoples. Heros claimed the northern bank of the Mt’k’vari from the Little Alazani to the T’q’et’ba (Gulgula), founding the Hereti region. Egros obtained coastal lands from the Likhi mountain to the Little Khazaria River, associating him with the Egrisi (western Georgian) peoples. Caucas himself headed north to the central and northern Caucasus range from Lomek’i westward, symbolizing the origins of highland clans known for their martial traditions. This territorial apportionment among the brothers serves as a mythological framework for the ethnic diversification of the , adapting biblical genealogies—such as the "Table of Nations" in Genesis 10—to explain the proliferation of tribes from a common progenitor, with each son embodying distinct cultural and geographic identities. The narrative underscores unity in descent while justifying the region's fragmented polities and languages. Manuscript variations in Kartlis Tskhovreba reflect evolving oral traditions, with some recensions listing only seven sons by omitting Bardos or altering names like Haos to Movakos for Mesopotamian connections, or including Lekos as a forebear of broader Lezgic groups. These differences highlight the chronicle's compilation from multiple sources, adapting the legend to contemporary geopolitical contexts in medieval Georgia.

Descendants and Lineage

Immediate Offspring

In the mythological accounts of , Caucas (also rendered as Kavkas) is primarily associated with his son Dzurdzuk (or Durdzuk), who emerges as the key immediate offspring and progenitor of mountain-dwelling clans in the . Dzurdzuk is described as one of the most honorable sons of Caucas, tasked with leading his siblings and settling the rugged terrains allocated to their lineage. This paternal bond underscores the patriarchal structure of the myth, where male descendants inherit and defend territorial legacies without mention of daughters or spousal figures. Dzurdzuk's narrative centers on his establishment of fortified settlements in the mountain defiles, particularly around the , where he positioned his people to control vital passes through the range. According to the chronicles, Dzurdzuk fortified himself in these strategic gorges, naming the region Dzurdzuketi after himself, and maintained a tributary relationship with the Khazar king while resisting broader invasions from steppe nomads. This act of portrays Dzurdzuk as a heroic , embodying resilience and defensive prowess among the highland settlers who formed the early backbone of North Caucasian societies. His leadership over Caucas's other unnamed sons further solidified the clan's cohesion in these isolated, defensible locales. While the chronicles emphasize Dzurdzuk as the preeminent son, other branches of Caucas's immediate lineage are implied through references to collective mountain settlers, potentially linking to early Vainakh clans such as the Bats and Galgai, as inferred from the foundational groupings in the highland narratives. These offshoots represent the dispersal of Caucas's descendants into diverse yet interconnected patriarchal lines, focused on territorial guardianship rather than expansive conquests.

Vainakh Ancestral Role

In Georgian mythological tradition, as recorded by the medieval chronicler Leonti Mroveli, Caucas (also known as Kavkasos) is positioned as the eponymous progenitor of the Vainakh peoples, who encompass the —self-designated as Nokhchi—and the Ingush, referred to as Galgai. These groups share a common ethnolinguistic heritage rooted in the , with Dzurdzuk, identified as Caucas's direct son, serving as the key intermediary ancestor from whom the Chechens and Ingush lineages are said to descend. This ancestral linkage underscores the Vainakh's historical identity as indigenous highlanders, distinct yet interconnected within the broader Caucasian mosaic. The myth further narrates a foundational migration wherein Caucas and his descendants, including Dzurdzuk, relocated from the southern lowlands of Transcaucasia to the northern slopes of the Range. This movement is mythically interpreted as the origin of the Vainakh's linguistic and cultural isolation, as their retreat into the impenetrable mountains shielded them from lowland influences and fostered a resilient, self-contained highland society. Historical chronicles, particularly the Georgian Kartlis Tskhovreba, depict the Dzurdzuks—ancestral Vainakhs—as formidable warriors who forged alliances with Iberian (Georgian) rulers to defend against Persian expansions and other invaders during the 4th to 3rd centuries BCE. Under figures like King Parnavaz I, these alliances enabled the Dzurdzuks to maintain territorial autonomy in the eastern , repelling threats and securing their mountain strongholds through coordinated military campaigns. Contemporary linguistic research affirms the of the Vainakh as a distinct branch within the Northeast Caucasian family, characterized by unique phonological and grammatical features that highlight their autochthonous development in the highland isolation.

Cultural and Historical Significance

In Vainakh Folklore

In Vainakh traditions, drawing from medieval Georgian chronicles such as Leonti Mroveli's section of Kartlis Cxovreba, Caucas (or Kavkas) is regarded as a legendary forefather of the Vainakh peoples ( and Ingush). These narratives trace the origins of Vainakh society to ancient migrations and settlements in the highlands. The stories blend with heroic motifs common in Caucasian epic traditions, emphasizing themes of clan establishment and territorial defense. Symbolically, Caucas embodies the unyielding resilience of the Vainakh against historical invaders, serving as a cultural for endurance and martial prowess in the face of external threats. These elements reinforce identity-forming narratives, where Caucas's role underscores the Vainakh's deep-rooted connection to their mountainous homeland and its defensive geography. Ritual practices in pre-Islamic Vainakh culture included invocations of ancestral figures within the towers, iconic structures of Vainakh architecture that served both defensive and ceremonial functions. These multi-story stone towers, clustered in highland villages, symbolized clan solidarity and were sites for rituals honoring forebears, fostering a sense of historical continuity amid environmental and social challenges. Ethnographic collections from the preserved Vainakh oral variants of heroic epics, revealing the persistence of pre-Islamic roots in Vainakh identity, even as external religious pressures reshaped expressions.

Modern Interpretations

In the , Georgian scholarship began to reinterpret the Caucas legend from Leonti Mroveli's section of Kartlis Cxovreba through the lens of ethnic . Historian G. Qoranashvili, in his 1995 analysis, examined how the of Caucas as a son of and progenitor of northern Caucasian peoples reinforced a shared ethnic heritage amid Soviet and post-Soviet transitions, emphasizing its role in constructing collective identities for Kartvelian and neighboring groups. This work highlighted the legend's function in Soviet-era to bridge diverse Caucasian ethnolinguistic communities under a unified regional . Post-Soviet nationalist movements in and have revived the Caucas myth, particularly through his son Dzurdzuk, portrayed as the eponymous ancestor of the Vainakh peoples who settled the North Caucasian highlands. During the independence struggles, Vainakh intellectuals invoked this genealogy to assert autochthonous claims to the territory, framing the Vainakh as indigenous descendants of ancient settlers predating Slavic or Russian presence, thereby challenging narratives of external domination. Such symbolism bolstered cultural resistance, with Dzurdzuketia—named after Dzurdzuk in the chronicles—serving as a historical of in political and revivals. Archaeological scholarship has sought potential historical kernels for the Caucas settlement myth in Bronze Age cultures of the North Caucasus. The Maykop civilization (ca. 3700–3000 BCE), known for its kurgan burials and advanced metallurgy in the Kuban River region, provides material evidence of early organized societies in the region. Similarly, broader Kurgan hypothesis elements, linking steppe migrations to Caucasian interactions, suggest migratory patterns that echo the chronicle's depiction of Togarmah's sons dispersing across the region, though direct ties remain interpretive rather than conclusive. Contemporary critiques question the universality of the Caucas narrative across Caucasian groups, debating whether it constitutes a genuine shared mythological heritage or a medieval Georgian projection onto Vainakh history to legitimize regional hegemony. Some Vainakh scholars argue it imposes a Kartvelian-centric origin story, potentially marginalizing independent Nakh traditions, while others view it as evidence of pre-modern cultural exchange. Supporting the latter, genetic studies reveal significant ancient continuity in North Caucasian populations, with Y-chromosome and autosomal data indicating stable Northeast Caucasian ancestry from the Bronze Age onward, aligning with the myth's portrayal of enduring highland lineages.

References

  1. https://abkhazworld.com/aw/Pdf/The_Vainakhs_George_Anchabadze.pdf
  2. https://pdfs.semanticscholar.org/83e2/cc7654b66b50edc8652c84661e0d8d839af8.pdf
  3. https://cristoraul.org/BYZANTIUM/A-History-of-Georgia.pdf
  4. https://www.etymonline.com/word/Caucasus
  5. https://erevangala500.com/upload/pdf/1323119167.pdf
  6. https://www.europeanproceedings.com/article/10.15405/epsbs.2019.12.04.481
  7. http://science.org.ge/old/books/Kartlis%20cxovreba/Kartlis%20Cxovreba%202012%20Eng.pdf
  8. https://kadmos.iliauni.edu.ge/index.php/kadmos/article/view/24
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  24. https://unesdoc.unesco.org/ark:/48223/pf0000186004
  25. https://abaza.org/en/nart-epos-of-the-abkhaz-legendary-autograph-of-the-people
  26. https://www.researchgate.net/publication/338248601_Folklore_parallels_between_Celtic_and_Caucasian_traditions_the_Eurasian_context_and_possible_scenarios_of_the_origin
  27. https://iseees.berkeley.edu/sites/default/files/2002_19-04.pdf
  28. https://www.cambridge.org/core/journals/antiquity/article/party-like-a-sumerian-reinterpreting-the-sceptres-from-the-maikop-kurgan/EFEEFA5BD92653748F5A0F04CD133184
  29. https://brill.com/view/journals/scri/15/1/article-p239_16.xml?language=en
  30. https://reich.hms.harvard.edu/sites/reich.hms.harvard.edu/files/inline-files/2_0.pdf
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