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Initial BaseX export
2025-03-21 13:42:40 +03:00
<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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Abaev Dictionary: entry <hi rendition="#rend_italic">Wærgon</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>
</sourceDesc>
</fileDesc>
<encodingDesc xml:base="../encodingdesc.xml">
<tagsDecl>
<rendition xml:id="rend_italic" scheme="css">font-variant: italic;</rendition>
<rendition xml:id="rend_smallcaps" scheme="css">font-variant: small-caps;</rendition>
<rendition xml:id="rend_singlequotes" scheme="css" scope="q">quotes: "‘" "’";</rendition>
<rendition xml:id="rend_doublequotes" scheme="css" scope="q">quotes: "«" "»";</rendition>
</tagsDecl>
</encodingDesc>
</teiHeader>
<text>
<body>
<entry xml:id="entry_Wærgon" xml:lang="os-x-digor" abv:completeness="questions">
<form xml:id="form_d1813e66" type="lemma"><orth>Wærgon</orth></form>
<usg><lang/></usg>
<re>
<note xml:lang="ru" type="comment"> имя бога-кузнеца в сочетании </note>
<note xml:lang="en" type="comment"> name of a blacksmith deity in the combination </note>
<form type="lemma"><orth>Kurd-Alæ-Wærgon</orth></form>
<sense>
<tr xmlns="http://ossetic-studies.org/ns/abaevdict" xml:lang="ru">
<q xmlns="http://www.tei-c.org/ns/1.0">Кузнец-Арийский
(аланский)-<oRef>Wærgon</oRef></q>
</tr>
<tr xmlns="http://ossetic-studies.org/ns/abaevdict" xml:lang="en">
<q xmlns="http://www.tei-c.org/ns/1.0">Smith-Aryan (Alan)-<oRef>Wærgon</oRef></q>
</tr>
</sense>
<formGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
<note xmlns="http://www.tei-c.org/ns/1.0" xml:lang="ru" type="comment">более
употребительны стяженные формы </note>
<note xmlns="http://www.tei-c.org/ns/1.0" xml:lang="en" type="comment">fused forms are
more widely used: </note>
<form xmlns="http://www.tei-c.org/ns/1.0" type="variant" xml:lang="os"><orth>Kurdalæwgon</orth>
<bibl>(<ref type="bibl" target="#src_СОПам."/><biblScope>II
42</biblScope>)</bibl></form>
</formGrp>
<formGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
<note xmlns="http://www.tei-c.org/ns/1.0" xml:lang="ru" type="comment"> и особенно </note>
<note xmlns="http://www.tei-c.org/ns/1.0" xml:lang="en" type="comment"> and in
particular </note>
<form xmlns="http://www.tei-c.org/ns/1.0" type="variant" xml:lang="os-x-iron"><orth>K˳yrdalægon</orth></form>
<form xmlns="http://www.tei-c.org/ns/1.0" xml:lang="os-x-digor" type="variant"><orth>Kurdalægon</orth></form>
</formGrp>
<note xml:lang="ru" type="comment">. Вполне очевидно, что <oRef>Kurd-Alæ-Wærgon</oRef> —
первоначальная форма, а <oRef>Kurdalægon</oRef> — вторичная</note>
<note xml:lang="en" type="comment">. It is quite obvious that <oRef>Kurd-Alæ-Wærgon</oRef>
is the original form, and <oRef>Kurdalægon</oRef> is a secondary one</note>
</re>
<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
<example>
<quote xmlns="http://www.tei-c.org/ns/1.0">biccew in zaǧta: nur mæ
<oRef>Kurd-Alæ-Wærgonæn</oRef> bajsærun kænæ, e ba ajdaǧ bolat ison</quote>
<tr xml:lang="ru">
<q xmlns="http://www.tei-c.org/ns/1.0">мальчик сказал ей: теперь ты вели Кузнецу
Ала-Варгону закалить меня, чтобы я стал совершенно стальной</q>
</tr>
<tr xml:lang="en">
<q xmlns="http://www.tei-c.org/ns/1.0">the boy said to her: now you make the Smith
Alæ-Wærgon harden me, so that I become completely of steel</q>
</tr>
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_СОПам."/>
<biblScope>II 10</biblScope></bibl>
</example>
<example>
<quote xmlns="http://www.tei-c.org/ns/1.0">Soslan <oRef>Kurd-Alæ-Wærgonæj</oRef> isard
æj</quote>
<tr xml:lang="ru">
<q xmlns="http://www.tei-c.org/ns/1.0">Сослан закален Кузнецом Ала-Варгоном</q>
</tr>
<tr xml:lang="en">
<q xmlns="http://www.tei-c.org/ns/1.0">Soslan is hardened by the Smith Alæ-Wærgon</q>
</tr>
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Сл."/>
<biblScope>I 638</biblScope></bibl>
</example>
</exampleGrp>
<etym xml:lang="ru">Производное от <ref type="xr" target="#entry_8wærg"><w type="rec">wærg</w>
<gloss><q>волк</q></gloss></ref>. Формально соответствует <mentioned><mentioned xml:lang="peo"><lang/>
<w>Varkāna-</w></mentioned>, <mentioned xml:lang="fa"><lang/>
<w>Gurgān</w></mentioned>
<gloss>название страны</gloss></mentioned>, ср. <mentioned xml:lang="xcl"><lang/>
<note type="comment">(из иран.)</note>
<w>Vrkʼan</w>
<gloss><q>Гиркания</q></gloss></mentioned>, <mentioned xml:lang="xcl"><w>Vrkʼen</w>
<note type="comment">(<mentioned xml:lang="fa"><lang/>
<w>Gurgen</w></mentioned>)</note>
<gloss>личное имя</gloss>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Hübschmann._Arm._Gr."/>
<biblScope>86</biblScope></bibl>)</note></mentioned>. Известно, что названия
некоторых животных попадают под запрет — табу — и заменяются заимствованными или
описательными наименованиями. Но, исчезнув из обиходной лексики, они могут сохраниться в
мифологии, антропо-, этно- и топонимии. Так именно случилось в осетинском и латинском со
старым названием волка. Оно должно было звучать в осетинском <ref type="xr" target="#entry_8wærg"><w type="rec">wærg</w></ref>, в латинском <mentioned xml:lang="la"><w type="rec">volcus</w></mentioned> (сюда же <mentioned xml:lang="cel"><lang>кельтский</lang>
<gloss>этноним</gloss>
<w>Volcos</w></mentioned>, откуда <mentioned xml:lang="gem"><lang/>
<w>walha</w></mentioned>,
<?oxy_comment_start author="oleg" timestamp="20231110T171007+0300" comment="ст.слав.?"?><mentioned xml:lang="sla"><lang/>
<w>volxъ</w></mentioned><?oxy_comment_end ?>, <mentioned xml:lang="ru"><lang/>
<w>волох</w></mentioned>: <bibl><author>Мартынов</author>. <title>Славяно-германское
лексическое взаимодействие древнейшей поры</title>. <pubPlace>Минск</pubPlace>,
<date>1963</date>, <biblScope>стр. 79</biblScope></bibl>). Вместо этого находим в
осетинском заимствованное (из сакского?) <ref type="xr" target="#entry_bīræǧ"><w xml:lang="os-x-iron">bīræǧ</w><w xml:lang="os-x-digor">beræǧ</w></ref>, в <mentioned xml:lang="la"><lang>латинском</lang> — <note type="comment">заимствованное из
сабинского</note>
<w>lupus</w></mentioned>. Но исконное наименование волка сохранилось в имени
бога-кузнеца: ос. <oRef>Wærgon</oRef>, <mentioned xml:lang="la"><lang/>
<w>Volcānus</w></mentioned>. Оба имени образованы с помощью одного и того же форманта
<mentioned xml:lang="ine"><m>-ān-</m>
<note type="bibl">(об этом форманте см.: <bibl><author>Leumann—Hofmann</author>.
<title>Lateinische Grammatik</title>. <pubPlace>München</pubPlace>,
<date>1928</date>, <biblScope>стр. 223 сл.</biblScope></bibl>; см. также:
<bibl><author>Detschew</author>, <ref type="bibl" target="#ref_KZ"/>
<biblScope>LXIII 240</biblScope></bibl>)</note></mentioned>. Точное соответствие
находим и на кельтской почве: <mentioned xml:lang="sga"><lang/>
<w>Olcan</w>
<gloss>личное имя от и.е. <mentioned xml:lang="ine"><w type="rec">wlk˳-</w>
<gloss><q>волк</q></gloss></mentioned></gloss>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Pokorny"/>
<biblScope>1178</biblScope></bibl>)</note></mentioned>. Мифологический смысл данной
этимологии состоит в том, что у предков и осетин, и римлян культ бога огня и кузнечного
дела был преемственно связан с тотемическим культом волка. Эта преемственность прозрачно
отражена в героическом эпосе осетин. Герои эпоса проходят закалку, делающую их
неуязвимыми. Но в более архаичном варианте эта закалка производится путем погружения в
волчье молоко, а в позднейшем — в горниле небесного кузнеца. Тотемическая роль волка ясно
выступает в легенде о Ромуле и Реме, вскормленных волчицей, а у осетин — в имени
родоначальника эпических героев <ref type="xr" target="#entry_Wærxæg"/>, которое, как и
<oRef>Wærgon</oRef> и <mentioned xml:lang="la"><w>Volcānus</w></mentioned>, восходит к
индоевропейскому названию волка. О роли волка в древнеиранских верованиях см.:
<bibl><author>Wikander</author>. <title>Der arische Männerbund</title>.
<pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>стр.
64—65</biblScope></bibl>. — Замечание <bibl><author>Meid</author>’а (<title>Lat. Volcānus
— Osset. Wærgon</title>. <ref type="bibl" target="#ref_IF"/>
<biblScope>66, стр. 125—131</biblScope>)</bibl>, что римский Вулкан не обнаруживает
никакой связи с волком, не учитывает того хорошо известного факта, что функции и
манифестации богов постоянно меняются. Достаточно одного примера: арийский <mentioned xml:lang="iir"><w>Vāyu-</w>, <gloss>первоначально <q rendition="#rend_doublequotes">бог
ветра</q></gloss></mentioned>, со временем приобретает функции бога войны,
загробного мира и пр. (см. <ref type="xr" target="#entry_wæjyg"/>). Соответствие ос.
<oRef>Wærgon</oRef> — <mentioned xml:lang="la"><lang/>
<w>Volcānus</w></mentioned> не стоит изолированно. Оно входит в группу скифо-латинских
изоглосс, возникших в рамках древнеевропейского языкового сообщества (<q rendition="#rend_doublequotes">Alteuropäisch</q>, по <name>Krahe</name>) (<bibl><ref type="bibl" target="#ref_СЕИ"/>
<biblScope>127— 131</biblScope></bibl>).<note type="footnote"><mentioned xml:lang="la"><lang>Лат.</lang>
<w>Volcānus</w></mentioned> сближают с <mentioned><mentioned xml:lang="ett"><lang/>
<w>Velchan-</w></mentioned> и <mentioned xml:lang="ecr"><lang/>
<w>Zeus Velchanos</w></mentioned>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Schrader"/>
<biblScope>II 239, прим. 1</biblScope></bibl>)</note></mentioned>, которые,
однако, сами нуждаются в разъяснении: obscurum per obscurius или, точнее, clarum per
obscurum. В римском и этрусским пантеоне ряд общих имен, большей частью темных по
происхождению: <mentioned xml:lang="la"><w>Junona</w></mentioned>— <mentioned xml:lang="ett"><lang/>
<w>Uni</w></mentioned>, <mentioned xml:lang="la"><w>Neptunus</w></mentioned> —
<mentioned xml:lang="ett"><lang/>
<w>Nethun-</w></mentioned> и др. (<bibl><author>Pallottino</author>.
<title>Etruscologia</title>. <pubPlace>Milano</pubPlace>, <date>1955</date>,
<biblScope>стр. 125</biblScope></bibl>). Там, где этимология прозрачная, речь идет о
заимствовании из латинского в этрусский, а не обратно, например <mentioned xml:lang="la"><lang/>
<w>Silvanus</w></mentioned> — <mentioned xml:lang="ett"><lang/>
<w>Selvan</w></mentioned>.</note> — Эпитет небесного кузнеца <w>alæ</w> возводится к
<mentioned xml:lang="iir"><w>ārya-</w>
<gloss><q>арийский</q></gloss>, <gloss>позднее <q>аланский</q></gloss></mentioned>, см.
<ref type="xr" target="#entry_allon"/>. Ведийские боги также часто носили эпитет
<mentioned xml:lang="sa-vaidika"><w>arya-</w></mentioned> (<bibl><ref type="bibl" target="#ref_Grassmann"/>
<biblScope>115—116</biblScope></bibl>).<lb/><bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
<biblScope>592—594</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/>
<biblScope> 28, 38, 92-97, 123, 129</biblScope></bibl>. </etym>
<etym xml:lang="en">Derivate of <ref type="xr" target="#entry_8wærg"><w type="rec">wærg</w>
<gloss><q>wolf</q></gloss></ref>. Formally corresponds to <mentioned><mentioned xml:lang="peo"><lang/>
<w>Varkāna-</w></mentioned>, <mentioned xml:lang="fa"><lang/>
<w>Gurgān</w></mentioned>
<gloss>name of a country</gloss></mentioned>, cf. <mentioned xml:lang="xcl"><lang/>
<note type="comment">(from Iranian)</note>
<w>Vrkʼan</w>
<gloss><q>Hyrcania</q></gloss></mentioned>, <mentioned xml:lang="xcl"><w>Vrkʼen</w>
<note type="comment">(<mentioned xml:lang="fa"><lang/>
<w>Gurgen</w></mentioned>)</note>
<gloss>proper name</gloss>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Hübschmann._Arm._Gr."/>
<biblScope>86</biblScope></bibl>)</note></mentioned>. It is known that the names of
some animals fall under a prohibition — a taboo — and replaced by borrowed or descriptive
names. But having disappeared from the common lexicon, they may remain in the mythology,
in anthropo-, ethno- and toponymy. This is exactly what happened with the old name of the
wolf in Ossetic and Latin. It must have sounded as <ref type="xr" target="#entry_8wærg"><w type="rec">wærg</w></ref> in Ossetic, and as <mentioned xml:lang="la"><w type="rec">volcus</w></mentioned> in Latin (also cf. the <mentioned xml:lang="cel"><lang/>
<gloss>ethnonym</gloss>
<w>Volcos</w></mentioned>, whence <mentioned xml:lang="gem"><lang/>
<w>walha</w></mentioned>,
<?oxy_comment_start author="oleg" timestamp="20231110T171007+0300" comment="ст.слав.?"?><mentioned xml:lang="sla"><lang/>
<w>volxъ</w></mentioned><?oxy_comment_end ?>, <mentioned xml:lang="ru"><lang/>
<w>volox</w></mentioned>: <bibl><author>Martynov</author>. <title>Slavjano-germanskoe
leksičeskoe vzaimodejstvie drevnejšej pory</title> [Slavic-Germanic lexical
interaction of the earliest period]. <pubPlace>Minsk</pubPlace>, <date>1963</date>,
<biblScope>p. 79</biblScope></bibl>). Instread of this we find in Ossetic a loanword
(from Saka?) <ref type="xr" target="#entry_bīræǧ"><w xml:lang="os-x-iron">bīræǧ</w><w xml:lang="os-x-digor">beræǧ</w></ref>, and in <mentioned xml:lang="la"><lang/>, <note type="comment">the Sabine loanword</note>
<w>lupus</w></mentioned>. But the original name of the wolf has been retained in the
name of the blacksmith deity: Ossetic <oRef>Wærgon</oRef>, <mentioned xml:lang="la"><lang/>
<w>Volcānus</w></mentioned>. Both names are derived using the same suffix <mentioned xml:lang="ine"><m>-ān-</m>
<note type="bibl">(on this suffix see: <bibl><author>Leumann—Hofmann</author>.
<title>Lateinische Grammatik</title>. <pubPlace>München</pubPlace>,
<date>1928</date>, <biblScope>pp. 223 ff.</biblScope></bibl>; see also:
<bibl><author>Detschew</author>, <ref type="bibl" target="#ref_KZ"/>
<biblScope>LXIII 240</biblScope></bibl>)</note></mentioned>. An exact correspondence
is also found in Celtic: <mentioned xml:lang="sga"><lang/>
<w>Olcan</w>
<gloss>proper name from Indo-European <mentioned xml:lang="ine"><w type="rec">wlk˳-</w>
<gloss><q>wolf</q></gloss></mentioned></gloss>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Pokorny"/>
<biblScope>1178</biblScope></bibl>)</note></mentioned>. The mythological meaning of
this etymology is that among the ancestors of both the Ossetians and the Romans, the cult
of the god of fire and smithery was
<?oxy_comment_start author="oleg" timestamp="20231110T175646+0300" comment="?"?>ancestrally
connected<?oxy_comment_end ?> to the totemic cult of the wolf. This continuity is
transparently reflected om the heroic epics of the Ossetians. The heroes of the epics come
through a hardening that makes them invincible. But in the more archaic variant this
hardening is performed by immersion in wolf milk, and in the later variant, in the furnace
of the heavenly smith. The totemic role of the wolf is clearly present in the legend of
Romulus and Remus, fed by a she-wolf, and among the Ossetians, in the name of the
progenitor of the epic heroes <ref type="xr" target="#entry_Wærxæg"/>, which, like
<oRef>Wærgon</oRef> and <mentioned xml:lang="la"><w>Volcānus</w></mentioned>, goes back
to the Indo-European name of the wolf. On the name of the wolf in Old Iranian beliefs see:
<bibl><author>Wikander</author>. <title>Der arische Männerbund</title>.
<pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>pp. 64—65</biblScope></bibl>.
— <bibl><author>Meid</author>’s observation (<title>Lat. Volcānus — Osset. Wærgon</title>.
<ref type="bibl" target="#ref_IF"/>
<biblScope>66, pp. 125—131</biblScope>)</bibl> that the Roman Volcanus displays no
connection with the wolf, does not take into consideration the well-known fact that the
functions and manifestations of the gods are constantly changing. It is enough to provide
one example: the Aryan <mentioned xml:lang="iir"><w>Vāyu-</w>, <gloss>originally <q rendition="#rend_doublequotes">wind god</q></gloss></mentioned>, with time acquires
the attribute of a god of war, the afterworld etc. (see <ref type="xr" target="#entry_wæjyg"/>). The correspondence Ossetic <oRef>Wærgon</oRef> — <mentioned xml:lang="la"><lang/>
<w>Volcānus</w></mentioned> is not isolated. It is part of a group of Scytho-Latin
isoglosses that developed within an early European linguistic community (<q rendition="#rend_doublequotes">Alteuropäisch</q> according to <name>Krahe</name>)
(<bibl><ref type="bibl" target="#ref_СЕИ"/>
<biblScope>127— 131</biblScope></bibl>).<note type="footnote"><mentioned xml:lang="la"><lang/>
<w>Volcānus</w></mentioned> is sometimes connected to <mentioned><mentioned xml:lang="ett"><lang/>
<w>Velchan-</w></mentioned> and <mentioned xml:lang="ecr"><lang/>
<w>Zeus Velchanos</w></mentioned>
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Schrader"/>
<biblScope>II 239, fn. 1</biblScope></bibl>)</note></mentioned>, which, however,
themselves require an explanation: <foreign>obscurum per obscurius</foreign> or, more
precisely, <foreign>clarum per obscurum</foreign>. In the Roman and Etruscan pantheon
there is a number of names in common, most of which are of obscure origin: <mentioned xml:lang="la"><w>Junona</w></mentioned>— <mentioned xml:lang="ett"><lang/>
<w>Uni</w></mentioned>, <mentioned xml:lang="la"><w>Neptunus</w></mentioned> —
<mentioned xml:lang="ett"><lang/>
<w>Nethun-</w></mentioned> etc. (<bibl><author>Pallottino</author>.
<title>Etruscologia</title>. <pubPlace>Milano</pubPlace>, <date>1955</date>,
<biblScope>p. 125</biblScope></bibl>). Where the etymology is transparent the
borrowing is from Latin into Etruscan, and not the other way around, e.g. <mentioned xml:lang="la"><lang/>
<w>Silvanus</w></mentioned> — <mentioned xml:lang="ett"><lang/>
<w>Selvan</w></mentioned>.</note> — The epithet of the heavenly smith <w>alæ</w> goes
back to <mentioned xml:lang="iir"><w>ārya-</w>
<gloss><q>Aryan</q></gloss>, <gloss>later <q>Alan</q></gloss></mentioned>, see <ref type="xr" target="#entry_allon"/>. The Vedic gods also often bore the epithet <mentioned xml:lang="sa-vaidika"><w>arya-</w></mentioned> (<bibl><ref type="bibl" target="#ref_Grassmann"/>
<biblScope>115—116</biblScope></bibl>).<lb/><bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
<biblScope>592—594</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/>
<biblScope> 28, 38, 92-97, 123, 129</biblScope></bibl>. </etym>
</entry>
</body>
</text>
</TEI>
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