Expressive and ideophonic constructions conveying ‘marked words that depict sensory imagery’ (Dingemanse 2012) are frequently found in the languages of all regions of the world, but their distribution, use and functioning across languages of the Caucasus has never been documented from a regional perspective. This chapter surveys the various kinds of expressive language present in the three autochthonous Caucasian families: Abkhaz-Adyghean, Kartvelian, and Nakh-Daghestanian. It also looks in depth at the specific morphological and syntactic peculiarities of expressives in Georgian, which exhibit exuberant consonant clusters, processes of reduplication uncharacteristic of the language as a whole, as well as specific morphosyntactic alignment splits between different classes of expressive. Expressives will be seen not to be one thing, but many.

This chapter considers the network of poets orientated around the Georgian Poetry publications that appeared in a series from 1912 to 1922, edited by the influential literary and artistic champion Edward Marsh. It discusses the innovations advanced by contributing writers even as they consciously adhered to a lyric inheritance that stressed continuity over rupture. With some exceptions, it argues that these poets relied on a pastoral palate to articulate complex emotional and sensical realities while they contended – implicitly and, more rarely, explicitly – with the jarring physical and psychological assaults of the First World War. Finally, it addresses the ways in which the editors and established contributors used the publication as a platform to promote emerging and important literary voices, including the likes of Wilfred Owen and Isaac Rosenberg.

Siegfried Sassoon and Edmund Blunden both saw action and survived into the late twentieth century as successful men of letters whose styles were quite different. This chapter looks at their literary friendship and compares their work, clarifying where they stand in relation to the Georgians and other war poets, while putting them in a broader cultural perspective. It shows how experience of the trenches led them to twist traditional forms, and examines the stylistic and personal challenges they faced as survivors, their writings ever more retrospective. It argues that Blunden’s complexpoetry may feel archaic but has Modernist elements and has been unjustly neglected by comparison with Sassoon’s more accessible but less subtle verse. With close analysis and comparison, and some redefining of key texts, the chapter emphasises their contrasting approaches: Blunden the troubled pastoralist, exploring profounder shades of meaning; Sassoon deliberately ‘anti-poetic’, but with satirical designs on us.

This chapter deals with the development of early hymnography (c. 400–600 CE), including the Syriac and Georgian texts that influenced, or witnessed to, the Greek tradition. After an introductory section that deals with the second-century Odes of Solomon and fourth-century hymns of Ephrem the Syrian, the chapter moves on to fifth- and sixth-century Syriac poetry and dialogues, followed by important Greek hymns such as the Akathistos. The chapter concludes with sections on the Akathistos Hymn and on the sixth-century hymnographer Romanos the Melodist, who was responsible for creating a more human, as opposed to symbolic, literary image of the Virgin. Romanos remained influential for both hymnography and homiletics in subsequent centuries, as liturgical writers elaborated the image of the Virgin Mary as human mother and intercessor for their audiences.

This chapter deals with the development of early hymnography (c. 400–600 CE), including the Syriac and Georgian texts that influenced, or witnessed to, the Greek tradition. After an introductory section that deals with the second-century Odes of Solomon and fourth-century hymns of Ephrem the Syrian, the chapter moves on to fifth- and sixth-century Syriac poetry and dialogues, followed by important Greek hymns such as the Akathistos. The chapter concludes with sections on the Akathistos Hymn and on the sixth-century hymnographer Romanos the Melodist, who was responsible for creating a more human, as opposed to symbolic, literary image of the Virgin. Romanos remained influential for both hymnography and homiletics in subsequent centuries, as liturgical writers elaborated the image of the Virgin Mary as human mother and intercessor for their audiences.