Gold, agate and carnelian necklace from a Trialeti culture tumulus, early 2nd millennium BC
Found in the necropolis near Tsalka, Georgia, also known in ancient times as Colchis, the land of the Golden Fleece and the famous destination of Jason and the Argonauts.
The Trialeti culture was a second culture to appear in Georgia, after the Shulaveri-Shomu culture which existed from 6000 to 4000 BC. It shows close ties with the highly-developed cultures of the ancient world, particularly with the Aegean, but also with cultures to the south, such as the Sumerians and their Akkadian conquerors.
The Trialeti culture was known for its particular form of burial. The elite were interred in large, very rich burials under earth and stone mounds, which sometimes contained four-wheeled carts. Many gold objects have been found in these graves and they strongly resemble similar objects found at sites in to Iran and Iraq.
“So Narichika was doomed to suffer separation from the sovereign who had made him a favorite, and from the wife and children whom he had never wished to leave even the briefest moment. “Where am I going? I shall never return to the capital, never see my wife and children again. When the Hiei monks brought about my exile that other time, His Majesty recalled me from western Shichijou, unwilling to let me go, but he is not the one who is punishing me now. How can this have happened?” He looked up to the skies, flung himself onto the ground, and wept and lamented, but to no avail.
All too soon, at dawn on the next day, the crew launched the boat. Tears choked Narichika as he journeyed. Short though his future seemed, his dew-like life continued: the white waves rose in the wake, the capital receded gradually into the distance, and the province of exile drew closer as the days accumulated. The sailors brought the craft in to Kojima in Bizen; the warriors deposited their captive in a squalid, brushwood-thatched commoner’s shack. As is the way with islands, mountains rose to the rear, the sea stretched in front, winds sighed through the shore pines, and waves crashed on the beach. There was nothing that did not evoke painful feelings.”
— Heike Monogatari, tr. Helen Craig McCullough, (Stanford: Stanford University Press, 1988), pg. 80.
“The Sunalex, which is the mereological sum of me and the sun, is not objectively a thing. The reason it is not a thing is that it is two things. Now, of course one wants to retort: In one way the Sunalex is one thing and in another way it is two things. But saying this misses the objectivity involved in identifying the things. If in one way the Sunalex were one and in other two, then because we are looking for the things that are objectively delineated and objectively countable, we would have to have an objective fact of the matter about which of these it really is. When we talk about “that reality, the Sunalex,” are we talking of one thing or two things? Now, given that we must choose, it is evident that on the scientific grounds of what lends itself better to explanatory purposes it will be objectively better to talk of the Sunalex as two things rather than as one. So there already is something we can say about the things. No thing can be a mereological sum of other things. A heap of sand, then, is not a thing, for it is nothing but the mereological sum of the grains of sand. Whether the grains of sand are things or not is a more difficult question.
In any case, the universe is made up of things. We can use the Greek “ousia” or the Latin “substantia” in place of “thing” if we want our claim to sound as non-trivial as it in fact is. We discover the things and do not create them in the way our minds create the Sunalex.”