155 lines
13 KiB
XML
155 lines
13 KiB
XML
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<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:abv="http://ossetic-studies.org/ns/abaevdict" xmlns:xi="http://www.w3.org/2001/XInclude">
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<teiHeader>
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<fileDesc>
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<titleStmt>
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<title>Abaev Dictionary: entry <hi rendition="#rend_italic">Safa</hi></title>
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</titleStmt>
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<publicationStmt xml:base="../pubstmt.xml"><p>Translated from Russian in 2020 by Oleg Belyaev (ed.), Irina Khomchenkova, Julia
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Sinitsyna and Vadim Dyachkov.</p></publicationStmt>
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<sourceDesc>
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<bibl xml:lang="ru"><author>Абаев, Василий Иванович</author>.
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<title>Историко-этимологический словарь осетинского языка</title>. Т. <biblScope unit="volume">I</biblScope>. A–Kʼ. <pubPlace>М.–Л.</pubPlace>:
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<publisher>Наука</publisher>, <date>1958</date>. С. <biblScope unit="page">??–??</biblScope>.</bibl>
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</sourceDesc>
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</fileDesc>
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<encodingDesc xml:base="../encodingdesc.xml">
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<tagsDecl>
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<rendition xml:id="rend_italic" scheme="css">font-variant: italic;</rendition>
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<rendition xml:id="rend_smallcaps" scheme="css">font-variant: small-caps;</rendition>
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<rendition xml:id="rend_singlequotes" scheme="css" scope="q">quotes: "‘" "’";</rendition>
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<rendition xml:id="rend_doublequotes" scheme="css" scope="q">quotes: "«" "»";</rendition>
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</tagsDecl>
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</encodingDesc>
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</teiHeader>
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<text>
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<body>
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<entry xml:id="entry_Safa" xml:lang="os" abv:completeness="incomplete">
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<form xml:id="form_d5158e66" type="lemma"><orth>Safa</orth></form>
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<sense xml:id="sense_d5158e69">
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<note xml:lang="ru" type="comment">в старой осетинской религии и мифологии — божество
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очага и надочажной цепи (<ref type="xr" target="#entry_ræxys"/>). Ему приписывается
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изготовление первой надочажной цепи, спущенной им с неба в подарок людям. В некоторых
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сказаниях и обрядах он выступает как бог-кузнец и как бы дублирует Курдалагона. <q rendition="#rend_doublequotes">Чтобы предохранить здоровье детей, им изготовлялись
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амулеты в честь Сафы. На третий день великого поста, в среду, давали кузнецу
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раскаливать самые мелкие прутики железа: эти кусочки зашивали в ладонке... и
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заставляли детей носить на шее... Принося присягу, осетин становится перед очагом и,
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держась за цепь, говорит: <q rendition="#rend_doublequotes">Клянусь этим пречистым
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золотом Сафы....</q>. При брачном обряде шафер обводит невесту вокруг очага и
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поручает ее покровительству Сафы </q>. (<bibl><ref type="bibl" target="#ref_Миллер_Вс._ОЭ"/><biblScope>II 248 — 249</biblScope></bibl>). В
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молитвенных обращениях Сафа именуется обычно <w>wælart Safa</w>
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<q rendition="#rend_doublequotes">надочажный Сафа</q>. О культе надочажной цепи см.
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также под словом <ref type="xr" target="#entry_ræxys"/></note>
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<note xml:lang="en" type="comment">the deity of the hearth and the hearth chain (<ref type="xr" target="#entry_ræxys"/>) in the old Ossetian religion and mythology. This
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deity is credited with creation of the first fireplace chain that was brought down from
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the sky as a gift to people. In some legends and rituals he appears as a god-smith and
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thus seemingly duplicates Kurdalægon. <q rendition="#rend_doublequotes">In order to
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protect children's health, amulets in honour of Safa were made by him. On the third
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day of the great lent, on Wednesday, they let a smith heat the smallest iron twigs:
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these small pieces were sewn into amulets... and they made children wear it around a
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neck. Taking an oath, an Ossetian stands in front of the hearth, holds the hearth
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chain and says: <q rendition="#rend_doublequotes">I swear on this purest gold of
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Safa...</q>. During the mating ritual the best man leads the bride round the hearth
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and delegates her to the patronage of Safa.</q>. (<bibl><ref type="bibl" target="#ref_Миллер_Вс._ОЭ"/><biblScope>II 248 — 249</biblScope></bibl>). In the
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prayer appeals Safa is usually called <w>wælart Safa</w>
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<q rendition="#rend_doublequotes">above-hearth Safa</q>. About the cult of the hearth
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chain see also above the word <ref type="xr" target="#entry_ræxys"/></note>
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</sense>
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<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
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<example>
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<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>Safa</oRef> jæ dywwadæs k˳yncy razdæxta
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Batyraʒmæ</quote>
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<tr xml:lang="ru">
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<q xmlns="http://www.tei-c.org/ns/1.0">Сафа свои двенадцать кузнечных мехов направил
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на Батрадза</q>
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</tr>
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<tr xml:lang="en">
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<q xmlns="http://www.tei-c.org/ns/1.0">Safa pointed all his twelve blacksmith's
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bellows on Batyradz</q>
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</tr>
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<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ЮОПам."/>
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<biblScope>I 150</biblScope></bibl>
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</example>
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<example>
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<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>Safajy</oRef> fyrt... jæ ʒyppæj sīsta
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xærynkʼa... xærynkʼajæ aliwyrdta fys æmæ dywwæ læppūjy; ūdon argævstoj fys, yskodtoj
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fīzonǵytæ</quote>
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<tr xml:lang="ru">
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<q xmlns="http://www.tei-c.org/ns/1.0">сын Сафы достал из кармана ножичек; из ножичка
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выскочили овца и два мальчика; они зарезали овцу и приготовили шашлык</q>
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</tr>
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<tr xml:lang="en">
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<q xmlns="http://www.tei-c.org/ns/1.0">the son of Safa got out of the pocket a little
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knife; from a knife a sheep and two boys jumped out; they slaughtered the sheep and
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made a kebab</q>
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</tr>
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<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОЭ"/>
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<biblScope>I 48</biblScope></bibl>
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</example>
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<example xml:lang="os-x-digor">
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<usg xmlns="http://www.tei-c.org/ns/1.0"><lang/></usg>
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<quote xmlns="http://www.tei-c.org/ns/1.0">ærtæ boni ku racæwa rajguruni fæste wædta...
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wæras iskænuncæ, kʼeretæ skænuncæ, ærtæ Xucawæn, ærtæ Madæ-Majrænæn, ærtæ Bundoræn,
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<oRef>Safajæn</oRef> ba ærtæ gubori, æma sæ raxæssuncæ bælasi bunmæ...; avdænæ æd
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suvællon... æriværuncæ ræxisi buni æma skovuncæ: <q>Walart <oRef>Safa</oRef>, dæ
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iwazæg...</q></quote>
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<tr xml:lang="ru">
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<q xmlns="http://www.tei-c.org/ns/1.0">когда пройдет три дня после рождения (ребенка),
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тогда готовят брагу, пекут пироги, три Богу, три Богоматери, три Домовому, а для
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Сафа три лепешки, и выносят их под дерево...; колыбель вместе с ребенком ставят под
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надочажную цепь и молятся: <q>Надочажный Сафа, да будет (ребенок) под твоим
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покровительством (<q>твоим гостем</q>)</q>
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</q>
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</tr>
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<tr xml:lang="en">
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<q xmlns="http://www.tei-c.org/ns/1.0">when three days since the birth (of a child)
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are over, they cook a home-brewed beer, bake pies, three pies are dedicated to God,
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other three ones to Mother of God, three ones to the Browny, but for Safa three
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flatbreads are prepared and people carry them under the tree... People put the
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cradle with the child under the hearth chain and pray: <q>Above-hearth Safa, let the
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child be under your patronage (<q>your guest</q>)</q></q>
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</tr>
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<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Диг._сказ."/>
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<biblScope>58 — 59</biblScope></bibl>
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</example>
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</exampleGrp>
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<etym xml:lang="ru">Типологически весьма древнее божество. Прототипом его была скифская
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богиня Табити, которую <name>Геродот</name> отождествляет с греческой богиней домашнего
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очага Гестией. После христианизации алан в X в. многим древним языческим богам и
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календарным праздникам были присвоены имена популярных в восточной христианской церкви
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святых. Так, праздник зимнего солноворота получил название <mentioned xml:lang="os"><lang/>
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<w>Basiltæ</w>
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<gloss>(св. Василий Великий)</gloss></mentioned>, праздник начала сенокоса — <ref type="xr" target="#entry_Atynæg"/> (св. Афиноген Севастийский), бог домашнего скота —
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<ref type="xr" target="#entry_Fælværa"/> (св. Флор и Лавр), бог волков — <ref type="xr" target="#entry_Tūtyr"/> (св. Федор Тирский) и т. п. Не исключено, что и древний бог
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домашнего очага после христианизации стал называться <oRef>Safa</oRef>, т. е. Савва,
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<mentioned xml:lang="grc"><lang/>
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<w>Σáββαç</w></mentioned>, по имени святого Саввы Освященного (родом из Каппадокии, умер
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в Иерусалиме в 532 г.). Основанный им монастырь близ Иерусалима был широко известен в
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восточной церкви и привлекал много паломников. — Связанный с именем <oRef>Safa</oRef>
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культ надочажной цепи хранит отголосок культа железа: на заре железного века надочажная
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цепь была одним из немногих железных предметов домашнего обихода и уже в силу этого была
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окружена ореолом. <bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
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<biblScope>193</biblScope></bibl>.</etym>
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<etym xml:lang="en">Safa is typologically a very ancient deity. His prototype was the
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Skythic goddess Tabiti which <name>Herodotus</name> equates with the Greek goddess of the
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home hearth Hestia. After the Christianisation of Alanians in the 10th century, many
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ancient pagan gods and calendar holidays were given the names of saints, popular in the
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Eastern Christian Church. Thus, the holiday in honour of the Winter solstice got the name
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<mentioned xml:lang="os"><lang/>
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<w>Basiltæ</w>
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<gloss>(Saint Basil the Great)</gloss></mentioned>, the holiday dedicated to the start
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of the hay harvest — <ref type="xr" target="#entry_Atynæg"/> (Saint Athinogen Sebastian),
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the god of the livestock — <ref type="xr" target="#entry_Fælværa"/> (Saints Florus and
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Laurus), the god of wolves — <ref type="xr" target="#entry_Tūtyr"/> (Saint Theodore Tiron)
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and so on. It is not excluded that an ancient god of the home hearth after the
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Christianisation started to be called <oRef>Safa</oRef>, i.e. Sabbas, <mentioned xml:lang="grc"><lang/>
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<w>Σáββαç</w></mentioned> after the name of Sabbas the Sanctified (he was born in
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Cappadocia, died in Jerusalem in 532). The monastery near Jerusalem that he grounded was
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wide-known in the Eastern Church and attracted many pilgrims. — The cult of the hearth
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chain connected with the name <oRef>Safa</oRef> preserves an echo of the cult of iron: at
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the down of the iron age fireplace chain was one of the very few iron household items and
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by that reason alone was surrounded by a special aura. <bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
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<biblScope>193</biblScope></bibl>.</etym>
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</entry>
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</body>
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</text>
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</TEI>
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