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        <title>Abaev Dictionary: entry <hi rendition="#rend_italic">Saniba</hi></title>
      </titleStmt>
      <publicationStmt xml:base="../pubstmt.xml"><p>Translated from Russian in 2020 by Oleg Belyaev (ed.), Irina Khomchenkova, Julia
        Sinitsyna and Vadim Dyachkov.</p></publicationStmt>
      <sourceDesc>
        <bibl xml:lang="ru"><author>Абаев, Василий Иванович</author>.
          <title>Историко-этимологический словарь осетинского языка</title>. Т. <biblScope unit="volume">I</biblScope>. A–Kʼ. <pubPlace>М.–Л.</pubPlace>:
          <publisher>Наука</publisher>, <date>1958</date>. С. <biblScope unit="page">??–??</biblScope>.</bibl>
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        <rendition xml:id="rend_smallcaps" scheme="css">font-variant: small-caps;</rendition>
        <rendition xml:id="rend_singlequotes" scheme="css" scope="q">quotes: "‘" "’";</rendition>
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      <entry xml:id="entry_Saniba" xml:lang="os" abv:completeness="incomplete">
        <form xml:id="form_d5621e66" type="lemma"><orth>Saniba</orth></form>
        <sense xml:id="sense_d5621e69">
          <def xml:lang="ru">название высокогорного селения в Сев. Осетии; также название праздника
            около Троицы. <quote><q rendition="#rend_doublequotes">В этот праздник устраивают <q rendition="#rend_doublequotes">кувды</q> (пиршества)</q></quote> (<bibl><ref type="bibl" target="#src_Сл."/></bibl>). Место, где проводится главный <q rendition="#rend_doublequotes">кувд</q>, расположено выше аула и называется <mentioned xml:lang="os"><w>Nog ʒwar</w>
              <gloss><q>Новое святилище</q></gloss></mentioned>. Английский путешественник
              <name>Baddelley</name>, посетивший <oRef>Саниба</oRef> в 1899 и 1902 гг., пишет:
                <quote><q rendition="#rend_doublequotes">Trinity Sunday — <oRef>Saniba</oRef> (in
                Georgian Sameba) means <gloss><q>Trinity</q></gloss> — was celebrated at a certain
                place on a hill above the village, with eating, drinking, singing and dancing. The
                pagan sacrifice of cattle, sheep, or goats continued; the meat was eaten and the
                horns were set up in honour of the gods, adorned with bits of white wool round which
                gold thread was twisted. This was the chief holiday here... no doubt, heathen
                festivals had been transferred and adapted to Christianity... The shrine Nog Dzouar
                was pointed out on the mountain-side high above the river on the opposite westem
                bank, 8.000 feet up at a guess... The custom was for the inhabitants of
                  <oRef>Saniba</oRef> to go there at the end of July on a Monday,<note xml:lang="ru" type="footnote">По осетинскому календарю на 1925 г., изданному Е.
                  Гутновым в Берлине, праздник <q rendition="#rend_doublequotes">Ног дзуар</q>
                  справлялся в понедельник 10 августа.</note> after a week preparation, which included abstention from wives
                and a meagre diet, taking with them quantities of cakes specially prepared and other
                offerings, but neither hens nor eggs, which were for some forgotten reason forbidden
                food at this festival and for three days after... Beside the shrines or sanctuaries
                common to a whole neighbourhood each family had its own sacred place, generally a
                cave</q></quote> (<bibl><author>John F. Baddeley</author>. <title>The Rugged Flanks
                of Caucasus</title>, <pubPlace>Vol. I</pubPlace>. <pubPlace>Oxford</pubPlace>,
                <time>1940</time>, <biblScope xml:lang="ru">стр. 75, 130—131</biblScope></bibl>)</def>
          <def xml:lang="en">the name of the highland settlement in North Ossetia; also the name of
            the holiday near in time to the Day of the Holy Trinity. <quote><q rendition="#rend_doublequotes">On this holiday <q rendition="#rend_doublequotes">kuvds</q> (feasts) are arranged</q></quote> (<bibl><ref type="bibl" target="#src_Сл."/></bibl>). The place where the main <q rendition="#rend_doublequotes">kuvd</q> is held is situated above the aul and is
            called <mentioned xml:lang="os"><w>Nog ʒwar</w>
              <gloss><q>the New sanctuary</q></gloss></mentioned>. The English traveler
              <name>Baddelley</name>, who visited <oRef>Saniba</oRef> in 1899 and 1902, writes:
                <quote><q rendition="#rend_doublequotes">Trinity Sunday — <oRef>Saniba</oRef> (in
                Georgian Sameba) means <gloss><q>Trinity</q></gloss> — was celebrated at a certain
                place on a hill above the village, with eating, drinking, singing and dancing. The
                pagan sacrifice of cattle, sheep, or goats continued; the meat was eaten and the
                horns were set up in honour of the gods, adorned with bits of white wool round which
                gold thread was twisted. This was the chief holiday here... no doubt, heathen
                festivals had been transferred and adapted to Christianity... The shrine Nog Dzouar
                was pointed out on the mountain-side high above the river on the opposite westem
                bank, 8.000 feet up at a guess... The custom was for the inhabitants of
                  <oRef>Saniba</oRef> to go there at the end of July on a Monday,<note xml:lang="en" type="footnote">According to the Ossetian calendar for year 1925 which was published by E. Gutnov
                  in Berlin, the holiday <mentioned xml:lang="os"><w>Nog ʒwar</w>
                    <gloss><q>the New sanctuary</q></gloss></mentioned> was celebrated on Monday,
                  August 10.</note> after a week preparation, which included abstention from wives
                and a meagre diet, taking with them quantities of cakes specially prepared and other
                offerings, but neither hens nor eggs, which were for some forgotten reason forbidden
                food at this festival and for three days after... Beside the shrines or sanctuaries
                common to a whole neighbourhood each family had its own sacred place, generally a
                cave</q></quote> (<bibl><author>John F. Baddeley</author>. <title>The Rugged Flanks
                of Caucasus</title>, <pubPlace>Vol. I</pubPlace>. <pubPlace>Oxford</pubPlace>,
                <date>1940</date>, <biblScope xml:lang="en">p. 75, 130—131</biblScope></bibl>)</def>
        </sense>
        <exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
          <example>
            <quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>Sanibajy</oRef> baijæfton k˳yvdy
              badgæ</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">(жителей) Саниба я застал сидящими на
                  <emph>кувде</emph></q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">I found (the villagers of) Saniba sitting on
                the <emph>kuvd</emph></q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Брит."/>
              <biblScope>111</biblScope></bibl>
          </example>
          <example>
            <quote xmlns="http://www.tei-c.org/ns/1.0">næ fydælty ræstæǵy bydirag ældar jæ
              fæsʒæwīntīmæ xoxmæ qalon īsynmæ bacydī æmæ <oRef>Sanibajy</oRef> Koʒyrty Tajmurazy
              kærty ærxyztīs</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">во времена наших отцов равнинный князь со своей
                свитой поехал в горы брать дань и спешился в (ауле) Саниба во дворе Таймураза
                Кодзырова</q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">in the time of our fathers, the prince of the
                plain went in the mountains with his entourage to collect the tribute and dismounted
                in the aul Saniba in the yard of Tajmuraz Kodzyrov</q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ИАА"/>
              <biblScope>III 202</biblScope></bibl>
          </example>
          <example>
            <quote xmlns="http://www.tei-c.org/ns/1.0">ærtæ Jonon <oRef>Saniba</oRef>, adǵynæn,
              kadǵynæn rajs næ kūvinægtæ</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">Саниба трех Иоаннов (?), с удовольствием и
                честью прими наши жертвенные приношения</q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">Saniba of three Johns (?), take our sacrificial
                offerings with pleasure and honour</q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><note xml:lang="ru" type="comment">из
                молитвенной формулы; </note><note xml:lang="en" type="comment">from the praying
                formula; </note><ref type="bibl" target="#src_ИАС"/>
              <biblScope>II 354</biblScope></bibl>
          </example>
          <example xml:lang="os-x-digor">
            <usg xmlns="http://www.tei-c.org/ns/1.0"><lang/></usg>
            <quote xmlns="http://www.tei-c.org/ns/1.0">næ kuvd <oRef xml:lang="os-x-digor">Sanibajæn</oRef> barst fæwæd!</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">да будет наш <emph>кувд</emph> (молитвы и
                жертвенные приношения) угоден Саниба!</q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">let our <emph>kuvd</emph> (prayers and
                sacrificial offerings) be pleasing to Saniba!</q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Диг._сказ."/>
              <biblScope>62</biblScope></bibl>
          </example>
        </exampleGrp>
        <etym xml:lang="ru">Из <mentioned xml:lang="ka"><lang/>
            <w>Sameba</w>
            <gloss><q>Троица</q></gloss> (от <w>sami</w>
            <gloss><q>три</q></gloss>)</mentioned> с перебоем сонантов <c>m</c> → <c>n</c>
          (диссимиляция лабиальных). Перебой мог произойти на осетинской почве. Но он наблюдается
          уже в грузинских говорах. Так, в хевсурском находим форму <mentioned xml:lang="ka-x-khevsur"><w>Saneba</w></mentioned> (<bibl><author>Бардавелидзе</author>.
              <title>Опыт социологического изучения хевсурских верований</title>.
              <pubPlace>Тифлис</pubPlace>, <time>1932</time>, <biblScope xml:lang="ru">стр. 24, 41,
              42</biblScope></bibl>).<note xml:lang="ru" type="footnote">В хевсурском, как видно из цитируемой работы,
              <oRef>Санеба</oRef> выступает не как особый культ (Троица), а как одна из местных
            ипостасей св. Георгия.</note> Можно думать, что и на этот раз, как
          в ряде других случаев, древний языческий праздник после христианизации был приурочен к
          грузинскому храмовому празднику св. Троицы. Большой известностью пользовался, в частности,
          храм <oRef>Самеба</oRef> в Икалто в Кахетии (VI в.). Ср. в этом отношении <ref type="xr" target="#entry_Alardy"/>, <mentioned xml:lang="os"><w>Kasutæ</w></mentioned>, <ref type="xr" target="#entry_Taranǵeloz"/>. — К осетинскому примыкает <mentioned xml:lang="inh"><lang/>
            <w>Saniba</w></mentioned> (в топонимии: <bibl><title>5-я сессия по изучению
              иберийско-кавказских языков</title>. <publisher>Тезисы докладов</publisher>,
              <pubPlace>Орджоникидзе</pubPlace>, <time>1973</time>, <biblScope xml:lang="ru">стр.
              69</biblScope></bibl>).</etym>
        <etym xml:lang="en">From <mentioned xml:lang="ka"><lang/>
            <w>Sameba</w>
            <gloss><q>Trinity</q></gloss> (from <w>sami</w>
            <gloss><q>three</q></gloss>)</mentioned>, contains the dissimilation:<c>m</c> →
          <c>n</c>. This sound change could occur in Ossetic. However, it is already attested in the
          Georgian dialects. For instance, in Khevsurian there is the form <mentioned xml:lang="ka-x-khevsur"><w>Saneba</w></mentioned> (<bibl><author>Bardavelidze</author>.
              <title>Opyt sociologičeskogo izučenija xevsurskix verovanij</title> [An essay in the 
              sociological study of Khevsurian beliefs]. <pubPlace>Tiflis</pubPlace>,
              <date>1932</date>, <biblScope xml:lang="en">p. 24, 41, 42</biblScope></bibl>).<note type="footnote">In
            Khevsurian, as it may be seen from the cited work, <oRef>Saneba</oRef> acts not as the
            special cult (the Trinity), but as the one of the local hypostases of the Saint
            George.</note> It is possible to think that the ancient pagan holiday was coincided with
          Georgian church holiday of the Holy Trinity after the Christianisation and this time, as
          in several other cases. In particular, the church of <oRef>Sameba</oRef> in Ikalto,
          Kakheti (the 6th century), was very famous. Cf. in this regard <ref type="xr" target="#entry_Alardy"/>, <mentioned xml:lang="os"><w>Kasutæ</w></mentioned>, <ref type="xr" target="#entry_Taranǵeloz"/>. — The cognate of the Ossetic word is <mentioned xml:lang="inh"><lang/>
            <w>Saniba</w></mentioned> (in the toponymy: <bibl><title>5-ja sessija po izučeniju
              iberijsko-kavkazskix jazykov</title> [The 5th session on the study of the Iberian-Caucasian
              languages]. <publisher>Conference proceedings</publisher>,
              <pubPlace>Ordzhonikidze</pubPlace>, <date>1973</date>, <biblScope xml:lang="en">p.
              69</biblScope></bibl>).</etym>
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