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Georgians.and Kurds, these two martial peöples, have lived side by side fromtime îmmemorial and, consequeritly, always had close relations and ties. Some scholars even adhere to the suggestion that it is quite possible that the Georgian and Kurd peoples have the roots ofcomrnon origin. Historical sources evidence that in the Middle Ages the representatives ofKurdnation took an active : part inpohtical, mihtaryand cultural hfe ofthe countries ofSouthern Caucasus, andnamely, ofGeorgia. SufBce is to mention that in the period ofcreation and strengthening ofthe unifîed Georgian State (lOth- 12th centuries), the Shaddadids ofa strong Kurdish dynasty (95 1 - 1 1 99) ruled over the important centres ofthe Southern Caucasus - Ani, Ganja and Dvin, and another Kurdish dynasty, the Rawadids (950- 1 07 1 ), dominated in Azerbaijan. Markworthy is the role ofthe two brothers ofKurdish origin, Zakaria and Ivane Mkhargrdzeli, in creation ofthe powerful Georgian kingdom, in respect to both political and military activities, during the reignofQueen Tamarthe Great. The representatives oftheir family also did their considerable share in the development ofmedieval Georgian culture and literature. According to Georgian historical documents, Queen Tamar was in active correspondence with one of meirifluentialmlerofmedievalCentralAsiaandAsiaMinor, asuccessfulfighteragainstthe crusaders,the founder oftheKurdish dynasty ofAyyubids, Salahuddin Ayyubi (Saladin), (1 169-1256). It should be necessarilynoted that in the era ofQueen Tamar, on the Georgian-controlled territories of Near-Eastern countries, along with the others, historically existed the lands inhabited by the Kurds. Takinginto considerationthe above-mentioned, it can be suggested that Georgian intellectuals in Queen Tamar's time, especially a part ofGeorgian society trusted at court, were well aware ofthe Kurd people, their history and reHgion. Therefore, such educated man as Shota Rustaveli, a noble in the court ofQueen Tamar andher treasurer, must have known about the Kurd people and it is quite possible that he mentioned the Kurds along with the other peoples in his poem. In view ofthe aforesaid it is obvious that translation ofShota Rustaveli's epic poem The Knight in the Panther's Skin into Kurdish would be a matter ofspecial importance for the further development and historyofcultural and literaryrelations between the two ancientneighborpeoples- Georgians andKurds. The masterpiece ofGeorgian literature The Knight in the Panther's Skin translated into Kurdish, in its tum, would undoubtedlyhave had a favourable influence on Kurdish hterature and properly enriched it. Therefore, the Kurdish literary societyas well as the readers, especiallythe Kurds living in the Caucasus, for a long time have been in anxious expectation ofpublication ofThe Knight in the Panther's Skin in Kurdish. Now the wish ofthe Kurd readers has been realized. JardoeAssad, a Kurd poet and translator, has translated Shota Rustaveli 's The Knight in the Panther's SkinintoKurdish. Jardoe Assad (Arto Ozmanyan) (1 929-1 993) - lived and carried out his activities in Tbilisi. He was known to Kurdish society as an expert on theirnative Kurdish language, literature, folklore andnational traditions. He was a gifted poet and an outstanding translator ofthe other peoples ' poetry to Kurdish. Jardoe Assad was a member ofthe Union ofWriters ofGeorgia. Jardoe Assad has published six collections ofpoems in Kurdish, which have a significant place in modern history ofKurdish literature. The best specimens ofJardoe Assad's poetry are included in the textbooks ofthe Kurdish language and literature, anthologies and other collections ofliterary works. His poems are translated into Georgian, Russian, Armenian, Azerbaijani and other languages. The poems ofthe famous Georgian, Armenian and Russian poets translated by Jardoe Assad into Kurdish were published in Kurdish newspapers and collections ofpoetry. JardoeAssad was thoroughly acquainted withthe Kurdish folkîore, classical and conteroporarypoetry. This encouraged him to set to the arduous work- translation ofthe masterpiece ofworld poetry, Shota Rustaveli's The Knight in the Panther's Skin, into the Kurdish language. According to Jardoe Assad, he decided to translate The Knight in the Panther's Skin into his native language after he bad first read this brilliant poem in his early youth. Jardoe Assad gave up twenty-five 18

years oflife to rendering ShotaRustaveli's poeminto Kurdish, butunfortunateryhedidnotlivethatlongto see the bookpublished. In the preface ofthe translation, JardoeAssad gratefully acknowledges the assistance ofthe Georgian scholars ofRustveUan studies and poets whose professional advice was a great help to himto bring this good deed to the end. In the process ofrendering The Knight in the Panther's Skin into Kurdish, as is noted by the Kurd translator, he followed the Armenian and Russian versions ofShota Rustaveli's epic poem along with the original. Jardoe Assad has translated The Knight in the Panther's Skin in the Kurmanji dialect, which is spoken bythe majorityofthe Kurd people ofmany millions. It is noteworthy that the rich Kurdish classical poetry and the greater part ofthe contemporary Kurdish Uterary works are written in the Kurmanji dialectofthe Kurdish language. The translated text evidences that Jardoe Assad has spared no effort to approximate it to the Georgian version as much as possible that points out the talent and creative abihty ofthe translator. Jardoe Assad's translation ofThe Knight in the Panther's Skin, like the original, is made in the form ofthe shairi (4-line stanza with mono-rhyme and long lines of 1 6 syllables), which is not alien to the classical and folk Kurdish epic and lyric poetry. Although certain exceptions can be found in this regard in the text, we consider it quite admissible when translating such a difBcult and voliirninous text as Shota Rustaveh's epic poem. A good knowledge ofthe Kurdish language, poetry and folklore made it possible for Jardoe Assad to use the rich artistic forms characteristic ofthe Kurdish verse when rendering the Georgian poem into his native language. The translation is abundant in Georgian expressions and phrases related to the heroic and lovepoetry. Shota Rustaveli's epic poem translated by Jardoe Assad makes enjoyable reading and ranks as an outstanding illustration ofKurdish poetrythat is a remarkable achievement ofthe translator. The presented translation ofThe Knight in the Panther's Skin is the first attempt ofrendering Rustaveli's poeminto Kurdish; therefore, it cannotbe perfect. JardoeAssadmakes mention ofthe same opinionin the introduction preceding the translation ofThe Knight in the Panther's Skin in Kurdish. Some twentyyears ago, by decision ofthe ChiefEditorial Board for Translation ofFiction attached to the Union ofWriters ofGeorgia, the Merani State Publishing House was preparing for publication The Knight in the Panther's Skin translated into Kurdish by Jardoe Assad. But the book was not brought out because ofthe political changes taking place in the country in that period and Jardoe Assad's untimely death a short time later. Andthis noble undertaking eventually fell into oblivion. Shota Rustaveli's immortal poem translated into Kurdish possibly would not have seen the light if it were not the private initiative ofthe outstanding Georgian writer, translator and public figure, the headof the Centre for Cultural Relations ofGeorgia - "Caucasian House", Naira Gelashvili, known for hertolerance towards the representatives ofdifferent religions and nationaUties. She took a keen interest in the Kurdish version ofThe Knight in the Panther's Skin, and correctly determined the importance ofpubUshing the poemin JardoeAssad's translationnot onlyin the cause ofsatisfaction ofspiritual needs ofGeorgia's Kurd population but also for strengthening ofliterary and cultural relations between the Georgian and Kurd peoples. Naira GelasviU has bent every effort to raise funds for publishing the translation and she is still doing everylhing in herpower for the implementation ofthis project. Iftoday we are proud ofthis book - Shota Rustaveli's The Knight in the Panther 's Skin translated into Kurdish, this, first ofall, should be regarded as a merit ofNaira GelashviU, and the grateful Kurd people, especiallythe Kurd literary society, are much obUged to the prominent Georgian writer. At the same time, particular mention should be made ofthe problems posing obstacles to pubUshing The Knight in the Panther's Skin translated into Kurdish in up-to-date form. Firstly, the point was that Jardoe Assad. translated Rustaveli's poem into Kurdish by using the CyrilUc script, which was established 19

years oflife to rendering ShotaRustaveli's poeminto Kurdish, butunfortunateryhedidnotlivethatlongto<br />

see the bookpublished.<br />

In the preface ofthe translation, JardoeAssad gratefully acknowledges the assistance ofthe Georgian<br />

scholars ofRustveUan studies and poets whose professional advice was a great help to himto bring this<br />

good deed to the end.<br />

In the process ofrendering The Knight in the Panther's Skin into Kurdish, as is noted by the Kurd<br />

translator, he followed the Armenian and Russian versions ofShota Rustaveli's epic poem along with the<br />

original.<br />

Jardoe Assad has translated The Knight in the Panther's Skin in the Kurmanji dialect, which is spoken<br />

bythe majorityofthe Kurd people ofmany millions. It is noteworthy that the rich Kurdish classical poetry<br />

and the greater part ofthe contemporary Kurdish Uterary works are written in the Kurmanji dialectofthe<br />

Kurdish language.<br />

The translated text evidences that Jardoe Assad has spared no effort to approximate it to the Georgian<br />

version as much as possible that points out the talent and creative abihty ofthe translator. Jardoe Assad's<br />

translation ofThe Knight in the Panther's Skin, like the original, is made in the form ofthe shairi (4-line<br />

stanza with mono-rhyme and long lines of 1 6 syllables), which is not alien to the classical and folk Kurdish<br />

epic and lyric poetry. Although certain exceptions can be found in this regard in the text, we consider it<br />

quite admissible when translating such a difBcult and voliirninous text as Shota Rustaveh's epic poem.<br />

A good knowledge ofthe Kurdish language, poetry and folklore made it possible for Jardoe Assad to<br />

use the rich artistic forms characteristic ofthe Kurdish verse when rendering the Georgian poem into his<br />

native language. The translation is abundant in Georgian expressions and phrases related to the heroic and<br />

lovepoetry.<br />

Shota Rustaveli's epic poem translated by Jardoe Assad makes enjoyable reading and ranks as an<br />

outstanding illustration ofKurdish poetrythat is a remarkable achievement ofthe translator.<br />

The presented translation ofThe Knight in the Panther's Skin is the first attempt ofrendering Rustaveli's<br />

poeminto Kurdish; therefore, it cannotbe perfect. JardoeAssadmakes mention ofthe same opinionin the<br />

introduction preceding the translation ofThe Knight in the Panther's Skin in Kurdish.<br />

Some twentyyears ago, by decision ofthe ChiefEditorial Board for Translation ofFiction attached to<br />

the Union ofWriters ofGeorgia, the Merani State Publishing House was preparing for publication The<br />

Knight in the Panther's Skin translated into Kurdish by Jardoe Assad. But the book was not brought out<br />

because ofthe political changes taking place in the country in that period and Jardoe Assad's untimely<br />

death a short time later.<br />

Andthis noble undertaking eventually fell into oblivion.<br />

Shota Rustaveli's immortal poem translated into Kurdish possibly would not have seen the light if it<br />

were not the private initiative ofthe outstanding Georgian writer, translator and public figure, the headof<br />

the Centre for Cultural Relations ofGeorgia - "Caucasian House", Naira Gelashvili, known for hertolerance<br />

towards the representatives ofdifferent religions and nationaUties. She took a keen interest in the Kurdish<br />

version ofThe Knight in the Panther's Skin, and correctly determined the importance ofpubUshing the<br />

poemin JardoeAssad's translationnot onlyin the cause ofsatisfaction ofspiritual needs ofGeorgia's Kurd<br />

population but also for strengthening ofliterary and cultural relations between the Georgian and Kurd<br />

peoples. Naira GelasviU has bent every effort to raise funds for publishing the translation and she is still<br />

doing everylhing in herpower for the implementation ofthis project.<br />

Iftoday we are proud ofthis book - Shota Rustaveli's The Knight in the Panther 's Skin translated into<br />

Kurdish, this, first ofall, should be regarded as a merit ofNaira GelashviU, and the grateful Kurd people,<br />

especiallythe Kurd literary society, are much obUged to the prominent Georgian writer.<br />

At the same time, particular mention should be made ofthe problems posing obstacles to pubUshing<br />

The Knight in the Panther's Skin translated into Kurdish in up-to-date form. Firstly, the point was that<br />

Jardoe Assad. translated Rustaveli's poem into Kurdish by using the CyrilUc script, which was established<br />

19

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