132 lines
11 KiB
XML
132 lines
11 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">qædox</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_qædox" xml:lang="os-x-iron" abv:completeness="english-questions">
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<form xml:id="form_d1914e66" type="lemma"><orth>qædox</orth></form>
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<usg><lang/></usg>
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<sense xml:id="sense_d1914e72"><sense xml:id="sense_d1914e73"><abv:tr xml:lang="ru">
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<q>лесной дух</q>
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</abv:tr><abv:tr xml:lang="en">
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<q>forest spirit</q>
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</abv:tr></sense><sense xml:id="sense_d1914e82"><abv:tr xml:lang="ru">
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<q>леший</q>
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</abv:tr><abv:tr xml:lang="en">
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<q>wood-goblin</q>
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</abv:tr></sense></sense>
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<note xml:lang="ru" type="comment">; <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
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<w>ǧædæræxsnæg</w> id.</ref></note>
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<note xml:lang="en" type="comment">; <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
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<w>ǧædæræxsnæg</w> id</ref></note>
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<note xml:lang="ru" type="comment">.— В фольклоре имеются лишь скудные материалы об этом
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существе. Судя по дигорской мифологической песне <q rendition="#rend_doublequotes">Komiaj
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furti zar</q>, существует два лесных духа, злой и добрый. Первый зовется <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>. Он рисуется как страшное, уродливое
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существо, изрыгающее пламя изо рта. Добрый лесной дух, <w>ǧædsær</w>
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<q rendition="#rend_doublequotes">глава леса</q>, <phr>ǧædi farnæ</phr>
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<q rendition="#rend_doublequotes">фарн леса</q>, <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> является в образе красивого мужчины
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(<phr><ref type="xr" target="#entry_ræsuǧd"/>
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<ref type="xr" target="#entry_læg"/></phr>), обитающего в красивом буковом дереве
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(<phr><ref type="xr" target="#entry_ræsuǧd"/>
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<ref type="xr" target="#entry_tærs"><w>tærsæ</w></ref></phr>). Сюжет упомянутой песни
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сводится к следующему. Чудовище <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>
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похищает дочь бога-покровителя охотников Афсати. Охотник <w>Komiaj furt</w> убивает
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похитителя. Тут появляется из букового дерева <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/>, который берется проводить охотника в пещеру Афсати.
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Обрадованный Афсати щедро одаряет спасителя своей дочери: отныне удача будет неизменно
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сопутствовать ему на охоте.</note>
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<note xml:lang="en" type="comment">. — In folklore there are only scant materials about this
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creature. Judging by the Digor mythological song <q rendition="#rend_singlequotes">Komiaj
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furti zar</q>, There are two forest spirits, the evil one and the good one. The first is
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called <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>. He is drawn as a scary,
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ugly creature spewing flames from his mouth. Kind forest spirit, <w>ǧædsær</w>
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<q rendition="#rend_singlequotes">head of the forest</q>, <phr>ǧædi farnæ</phr>
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<q rendition="#rend_singlequotes">khvarenah of the forest</q>, <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> appears in the image of a handsome
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man (<phr><ref type="xr" target="#entry_ræsuǧd"/>
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<ref type="xr" target="#entry_læg"/></phr>), living in a beautiful beech tree (<phr><ref type="xr" target="#entry_ræsuǧd"/>
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<ref type="xr" target="#entry_tærs"><w>tærsæ</w></ref></phr>). The plot of the mentioned
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song is the following. The monster <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>
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kidnaps the daughter of the patron god of hunters Afsati. The hunter <w>Komiaj furt</w>
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kills the kidnapper. Here <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> who undertakes to escort the hunter to the Afsati cave appears from a beech tree.
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Overjoyed Afsati generously gives his daughter’s savior: from now on, luck will always
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accompany him on the hunt</note>
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<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict" xml:id="exampleGrp_d1914e195">
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<example xml:id="example_d1914e197" 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">wæ, ǧædi farnæ, ǧædæræxsnæg, Æfsatijmæ kuvd
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es æ kizgi tuxxaj æma dæ xonuj</quote>
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<tr xml:lang="ru">
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<q xmlns="http://www.tei-c.org/ns/1.0">о фарн леса, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref>, у Афсати устраивается пиршество по случаю (спасения) его
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дочери, и он тебя приглашает</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">o <ref type="xr" target="#entry_farn"><w>farn</w></ref> of the forest, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref>, Afsati is having a feast on the
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occasion of (saving) his daughter, and he invites you</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_DZ"/>
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<biblScope>215</biblScope></bibl>
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</example>
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<example xml:id="example_d1914e232" 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">æz dæn ǧædsær ǧædæræxsnæg</quote>
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<tr xml:lang="ru">
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<q xmlns="http://www.tei-c.org/ns/1.0">я — глава леса <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref></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">I am the head of the forest, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref></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_DZ"/>
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<biblScope>5</biblScope></bibl>
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</example>
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</exampleGrp>
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<etym xml:lang="ru">И. <oRef/> представляет сложение из <ref type="xr" target="#entry_qæd_1"><w>qæd</w>
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<q>лес</q></ref> и <w type="rec">ох</w> = <mentioned corresp="#mentioned_d1914e334" xml:id="mentioned_d1914e275" xml:lang="x-oldirn"><lang/>
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<w>vahu-</w></mentioned>, <mentioned corresp="#mentioned_d1914e339" xml:id="mentioned_d1914e280" xml:lang="inc-x-old"><lang/>
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<w>vasu-</w>
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<gloss><q>добрый</q></gloss></mentioned>. В данной связи особенно показательно
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<mentioned corresp="#mentioned_d1914e348" xml:id="mentioned_d1914e289" xml:lang="sa-vaidika"><lang/>
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<w>vasu-</w></mentioned>, которое употребляется не только адъективно, как постоянный
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эпитет богов, но и субстантивно, как наименование определенного разряда божеств. По
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словообразовательной модели <oRef/> можно сравнить со <mentioned corresp="#mentioned_d1914e355" xml:id="mentioned_d1914e296" xml:lang="xsc"><lang/>
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<w>Βαγδοχος</w> = <w>baxta-vahu-</w>
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<note type="bibl">(<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
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<biblScope>160</biblScope></bibl>)</note></mentioned>. — Этимологию <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
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<w>ǧædæræxsnæg</w></ref> см.: <bibl><ref type="bibl" target="#ref_ИЭС_I"/>
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<biblScope>534</biblScope></bibl>.</etym>
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<etym xml:lang="en">Iron <oRef/> is a compound made from <ref type="xr" target="#entry_qæd_1"><w>qæd</w>
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<q>forest</q></ref> and <w type="rec">ox</w> = <mentioned corresp="#mentioned_d1914e275" xml:id="mentioned_d1914e334" xml:lang="x-oldirn"><lang/>
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<w>vahu-</w></mentioned>, <mentioned corresp="#mentioned_d1914e280" xml:id="mentioned_d1914e339" xml:lang="inc-x-old"><lang/>
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<w>vasu-</w>
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<gloss><q>kind</q></gloss></mentioned>. In this regard, <mentioned corresp="#mentioned_d1914e289" xml:id="mentioned_d1914e348" xml:lang="sa-vaidika"><lang/>
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<w>vasu-</w></mentioned> is especially significant, since it is used not only as an
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adjective, as a permanent epithet of the gods, but also as a noun, as the name of a
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certain category of deities. As for the derivational model, one could compare <oRef/> with
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<mentioned corresp="#mentioned_d1914e296" xml:id="mentioned_d1914e355" xml:lang="xsc"><lang/>
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<w>Βαγδοχος</w> = <w>baxta-vahu-</w>
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<note type="bibl">(<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
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<biblScope>160</biblScope></bibl>)</note></mentioned>. — See the etymology of <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
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<w>ǧædæræxsnæg</w></ref> in <bibl><ref type="bibl" target="#ref_ИЭС_I"/>
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<biblScope>534</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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