On December-January 1991-1992 an armed opposition conducted coup d'état in Georgia overthrowed the government and deposed first president of Georgia Zviad Gamsakhurdia. The Author was in the thick of things and recorded significant information about these events.

The interest about Russian civilization, culture, its past and present life is very high in France. French readers are provided with plenty of information by literary translations, documentary sources, scientific and critical thinking about this country, which are attracted and scared at same time. The second half of the 19th century, Dostoevsky's novel, which opposes the Zola novel, opened the way to real literary "Russomania". This phenomenon was also connected with Russia-France's political alliance since 1896 - grandiose reception of Tsar Nicholas II in France by Félix Faure - to the First World War, reached the culmination.
In 1917, interest about Russia not declined, but it took a different expression. If ones were looked at the new world ideals with the great enthusiasm and were expressed sympathies to Bolshevism, others were concerned about "Russian tragedy" and fate of the world. The European community was bit confused how to explain what was happening in Russia: was it the new, unidentified face of the "The Russian Soul", the new form of the Millenarism or a real threat to humanity? What is the Sovietism: the Hope, Illusion or a falsehood country?

Goddesses embodied on the samples of glyptics found in Apsaros and Pitiunt are studied in this work. Proceeding from the status of Apsaros and Pitiunt, it is not exceptional that their owners have been the representatives of the residential population. The goddess (Tyche-Fortuna) was represented only on one intaglio found on the territory of Apsaros. While on the territory of Pitiunt four gemmas were recorded: with the imprints of Demeter, Aphrodite, Three Graces and Psyche and Cupid on it. Chronological frames of the glyptic monuments are defined by the II-IV centuries A.D. Study of the given material gives us basis to draw a conclusion, that the antique goddesses have been widespread between the population of the mentioned above cities. But at the same time the obtained material does not give us the sufficient proof of the popularity of these deities between the residential population (especially in Apsaros).

Georgian intelligentsia emerged in the 1860’s, soon after this social stratum became driving force for westernizing Russia’s political culture. Like its Russian counterpart, Georgian intelligentsia went through three stages of development. At its origin it was seen as the campaigner for restoration of Georgian culture and rights of Georgian people. During the soviet era, the majority of its members were co-opted by the government and served as a conduit of the systems ideological principles and values. For this they enjoyed incentives denied to ordinary soviet citizen. Post-soviet Georgian intelligentsia finds itself deprived of past glory and in opposition to its own people.