1013 lines
No EOL
85 KiB
XML
1013 lines
No EOL
85 KiB
XML
<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">sag</hi></title>
|
||
</titleStmt>
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||
<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_sag" xml:lang="os" abv:completeness="incomplete">
|
||
<form type="lemma"><orth>sag</orth></form>
|
||
<sense>
|
||
<abv:tr xml:lang="ru">
|
||
<q>олень</q>
|
||
</abv:tr>
|
||
<abv:tr xml:lang="en">
|
||
<q>deer</q>
|
||
</abv:tr>
|
||
</sense>
|
||
<sense>
|
||
<abv:tr xml:lang="ru">
|
||
<q>Cervus elaphus</q>
|
||
</abv:tr>
|
||
<abv:tr xml:lang="en">
|
||
<q>Cervus elaphus</q>
|
||
</abv:tr>
|
||
</sense>
|
||
<formGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<form xmlns="http://www.tei-c.org/ns/1.0" type="plural" xml:lang="os-x-iron"><gram/><orth>sagtæ</orth></form>
|
||
<form xmlns="http://www.tei-c.org/ns/1.0" xml:lang="os-x-digor" type="plural"><orth>sægtæ</orth></form>
|
||
</formGrp>
|
||
<note xml:lang="ru" type="comment">
|
||
<example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><q>Олень у осетин в большом
|
||
почете</q></quote>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОТ"/>
|
||
<biblScope>90</biblScope></bibl>
|
||
</example>. Популярнейшее животное в эпосе и вообще фольклоре осетин. Излюбленный объект
|
||
охоты героев Нартов. Сотнями оленей исчисляется калым, который Нарт Сослан должен уплатить
|
||
за дочь Солнца Ацырухс. В прошлом олень был широко распространен на Северном Кавказе и
|
||
охота на оленей имела не только спортивное, но и хозяйственное значение. Это видно из
|
||
пожелания хозяевам дома в новогодней обрядовой песне: <note xml:lang="ru" type="comment"><example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">wæ læg <oRef>sag</oRef> amara</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">пусть ваш мужчина убьет оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">пусть ваш мужчина убьет оленя</q>
|
||
</tr>
|
||
</example></note>. Обычное пожелание охотнику: <mentioned xml:lang="os"><phr><oRef/>
|
||
amar</phr>
|
||
<gloss><q rendition="#rend_doublequotes">убей оленя</q></gloss></mentioned>. Уступая
|
||
кому-либо очередь в знак почтения, говорят: <mentioned xml:lang="os"><phr>æ razæj
|
||
<oRef>sag</oRef> dær n ’amarʒynæn</phr>
|
||
<gloss><q rendition="#rend_doublequotes">впереди тебя я не (осмелюсь) даже убить
|
||
оленя</q></gloss></mentioned>. Эпитет <ref type="xr" target="#entry_sagsūr"/>
|
||
<q>нагоняющий оленя</q> — синоним лихости и молодечества. Сравнение человека с оленем
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||
считается весьма лестным: <w>sag-læg</w>
|
||
<q>молодец</q>, буквально <q rendition="#rend_doublequotes">олень-мужчина</q>. Ср. у
|
||
<bibl><ref type="bibl" target="#src_Коста"/> (<biblScope>136</biblScope>)</bibl>:
|
||
<example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">bazzad razyjæ Inal dær jæ læppūtæj, — īw sæ
|
||
īnnæjæ <oRef>sagdær</oRef>, wæzdandær</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">остался доволен Инал своими сыновьями, — один
|
||
из них удалее (<q rendition="#rend_doublequotes">более олень</q>)</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">остался доволен Инал своими сыновьями, — один
|
||
из них удалее (<q rendition="#rend_doublequotes">более олень</q>)</q>
|
||
</tr>
|
||
</example>. <w>Sagartæn</w>
|
||
<q rendition="#rend_doublequotes">имеющий живот (<ref type="xr" target="#entry_artæn"/>)
|
||
как у оленя</q> означает <q>подтянутый</q>, <q>стройный</q>. На вопрос <example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">k˳ydtæ dæ?</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">how are you</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">how are you</q>
|
||
</tr>
|
||
</example> часто отвечают: <note type="comment"><example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>saǵy</oRef> x˳yzæn</quote>
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||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">как олень</q>
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||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">как олень</q>
|
||
</tr>
|
||
</example></note>, — и это означает <gloss><q rendition="#rend_doublequotes">отлично</q></gloss>. — Обычные эпитеты оленя: <w>særgyn</w>
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||
<q>головастый</q>, <mentioned xml:lang="os-x-digor"><lang xml:lang="os-x-digor"/>
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||
<w>sædsugon</w>
|
||
<gloss><q>сторогий</q></gloss> и <w>æstdæssion</w>
|
||
<gloss><q>восемнадцатирогий</q></gloss></mentioned>. Последний эпитет, видимо, глубоко
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||
традиционен. Именно 18 отростков (9 пар) имеют оленьи рога на древних изображениях, — см.:
|
||
<bibl><author>Schrader</author><biblScope xml:lang="ru">I 502, фиг.
|
||
55</biblScope><biblScope xml:lang="en">I 502, фиг. 55</biblScope></bibl>; также см.
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||
стилизованные золотые фигурки оленя из скифского кургана у станицы Костромской на Кубани и
|
||
из кургана Кул-оба в Крыму (<bibl><author>Граков</author>. <title>Скифы</title>.
|
||
<pubPlace>М.</pubPlace>, <time>1971</time>, <biblScope>табл. XVI</biblScope></bibl>. —
|
||
<bibl><author>Ebert</author>. <title>Südrussland im AItertum</title>.
|
||
<time>1921</time>, <biblScope xml:lang="ru">стр. 140</biblScope><biblScope xml:lang="en">стр. 140</biblScope></bibl>)</note>
|
||
<note xml:lang="en" type="comment">
|
||
<example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><q>A deer is held in high esteem by
|
||
Ossetians</q></quote>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОТ"/>
|
||
<biblScope>90</biblScope></bibl>
|
||
</example>. It is the most popular animal in the epic and generally in the Ossetian
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||
folklore. It is the favourite object of hunting of the Nartian heroes. The dowry that Nart
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Soslan must pay for the daughter of the Sun Atsyrukhsh amounts to many hundreds of deers.
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||
In the past a deer was widespread in the Northern Caucasus and deer hunting was not just a
|
||
sport, it had significance for a household. It can be seen from the wish to home owners in
|
||
the new-year ritual song: <note type="comment"><example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">wæ læg <oRef>sag</oRef> amara</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">пусть ваш мужчина убьет оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">let your man kill a deer</q>
|
||
</tr>
|
||
</example></note>. An usual wish to a hunter is <mentioned xml:lang="os"><phr><oRef/>
|
||
amar</phr>
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||
<gloss><q rendition="#rend_doublequotes">kill a deer</q></gloss></mentioned>. When they
|
||
give somebody way in a sign of respect, they say: <mentioned xml:lang="os"><phr>æ razæj
|
||
<oRef>sag</oRef> dær n ’amarʒynæn</phr>
|
||
<gloss><q rendition="#rend_doublequotes">I will not even (dare to) kill a deer ahead of
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||
you</q></gloss></mentioned>. The epithet <ref type="xr" target="#entry_sagsūr"/>
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||
<q>a person who is catching up a deer</q> is a synonym of boldness and young men's
|
||
bravery. The comparison of a person with a deer is considered very flattering:
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||
<w>sag-læg</w>
|
||
<q>fine young man</q>, literally <q rendition="#rend_doublequotes">deer-man</q>. Cf.
|
||
<bibl><ref type="bibl" target="#src_Коста"/> (<biblScope>136</biblScope>)</bibl>:
|
||
<example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">bazzad razyjæ Inal dær jæ læppūtæj, — īw sæ
|
||
īnnæjæ <oRef>sagdær</oRef>, wæzdandær</quote>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">Inal was pleased with his sons, — one of them
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||
is braver (<q rendition="#rend_doublequotes">more a deer</q>)</q>
|
||
</tr>
|
||
</example>. <w>Sagartæn</w>
|
||
<q rendition="#rend_doublequotes">the one who has a belly (<ref type="xr" target="#entry_artæn"/>) which looks like deer's</q> means <q>taut</q>, <q>slim</q>.
|
||
When people ask <example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">k˳ydtæ dæ?</quote>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">how are you</q>
|
||
</tr>
|
||
</example>, it is often answered <note type="comment"><example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>saǵy</oRef> x˳yzæn</quote>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">like a deer</q>
|
||
</tr>
|
||
</example></note> and that means <gloss><q rendition="#rend_doublequotes">fine</q></gloss>. — The usual epithets of a deer are <w>særgyn</w>
|
||
<q>big-headed</q>, <mentioned xml:lang="os-x-digor"><lang xml:lang="os-x-digor"/>
|
||
<w>sædsugon</w>
|
||
<gloss><q>hundred-horned</q></gloss> and <w>æstdæssion</w>
|
||
<gloss><q>eighteen-horned</q></gloss></mentioned>. The last epithet is, evidently,
|
||
deeply traditional. It is 18 shoots (9 pairs) that deer horns have on the ancient
|
||
pictures, — see <bibl><author>Schrader</author><biblScope xml:lang="ru">I 502, fig.
|
||
55</biblScope><biblScope xml:lang="en">I 502, fig. 55</biblScope></bibl>; see also
|
||
stylized golden deer figurines from the Scythian mound near the Kuban stanitsa
|
||
Kostromskaya along with the ones from the mound Kul-oba in the Crimea
|
||
(<bibl><author>Grakov</author>. <title>Skify</title> [The Scythians].
|
||
<pubPlace>Moscow</pubPlace>, <date>1971</date>, <biblScope>tab.
|
||
XVI</biblScope></bibl>. — <bibl><author>Ebert</author>. <title>Südrussland im
|
||
AItertum</title>. <time>1921</time>, <biblScope xml:lang="ru">p.
|
||
140</biblScope><biblScope xml:lang="en">p. 140</biblScope></bibl>)</note>
|
||
<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">xūry tyntæ nykkastysty æstdæssion
|
||
<oRef>sagmæ</oRef>... <oRef>sag</oRef> ta axæm <oRef>sag</oRef>, æmæ jæ q˳yn wydī
|
||
syǧzærīn</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">лучи солнца падали (<q>смотрели</q>) на
|
||
восемнадцатирогого оленя... олень же (был) такой олень, что шерсть его была
|
||
золотая</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">sun rays were falling (<q>looked</q>) on the
|
||
eighteen-horned deer... it was such a deer that its coat was golden</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Нарт._сказ."/>
|
||
<biblScope>115</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">næ iræd — æfsæjnagæj saw galwan... sædæ
|
||
<oRef>sagtæ</oRef>, sædæ gæbīdyrtæ</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(требуемый) нами калым — черный замок из
|
||
железа... сто оленей, сто туров</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the dowry which we demand is a black iron
|
||
castle... one hundred of deer, one hundred of wild goats</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Нарт._сказ."/>
|
||
<biblScope>117 ff.</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">sæxīcæn æxsævær skodtoj <oRef>saǵy</oRef>
|
||
fyd</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">приготовили себе ужин — оленье мясо</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">we cooked a supper for ourselves — deer
|
||
meat</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Munk."/>
|
||
<biblScope>1</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>sag</oRef> æræncadīs īw ærdūzy; uj
|
||
x˳yzæn ræsuǧd cwanon lægyl syrd nīk˳yma sæmbæld</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">олень остановился на одной поляне; такой
|
||
красоты зверь никогда еще не встречался охотнику</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a deer stopped at one glade; the hunter hasn't
|
||
ever met such a beautiful animal</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОЭп."/>
|
||
<biblScope>36</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">fonʒyssæʒ saǵy astæwmæ kærdægyl xīzync,
|
||
særǵyn <oRef>sagtæ</oRef> seppæt dær</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">сто оленей пасутся в траве по пояс, все —
|
||
головастые (пышнорогие)</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a hundred of deer graze in the waist-reaching
|
||
grass, all the deers are big-headed (with big horns)</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ИАА"/>
|
||
<biblScope>II 138</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">særǵyn <oRef>sag</oRef> wyzynmæ ʒūry: max
|
||
<oRef>sag</oRef> myggagæj wæzdandær næ wyd</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">головастый олень говорит ежу: не было
|
||
благородней нашего оленьего рода</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the big-headed deer says to the hedgehog: there
|
||
were no race nobler than ours</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>91</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">Tajmuraz særǵyn <oRef>sag</oRef>
|
||
ramardta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">Таймураз убил головастого оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">Tajmuraz killed a big-headed deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><biblScope xml:lang="en">from the song about
|
||
Tajmuraz</biblScope><biblScope xml:lang="ru">из песни о Таймуразе</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>saǵy</oRef> ūrs sykʼatæj Fsatijæn
|
||
syntæg</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">из белых оленьих рогов у Афсати (бога охоты)
|
||
кровать</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the Fsati's (the god of hunting) bed is made of
|
||
white deer horns</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>64</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">ʒæbīdyr æmæ <oRef>sag</oRef> amæddagǵyn wæd
|
||
alḱī jæ fexsty færcy</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">пусть каждому будет добычей тур и олень
|
||
благодаря его выстрелу</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">let everyone get a wild goat and a deer thanks
|
||
to his shot</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Čerm."/>
|
||
<biblScope>152</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>sag</oRef> færætmæ ‘rsyd</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">олень пришел к топору</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a deer came to an axe</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><note type="comment">a proverb that means that
|
||
<note type="comment" xml:lang="ru">поговорка: жертва сама пришла к своей гибели;
|
||
</note>a victim came on their own to their death; </note><ref type="bibl" target="#src_Нарт._сказ."/>
|
||
<biblScope>255</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">wæ læg <oRef>sag</oRef> amara, wæ ūs tæryn
|
||
nyjjara</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">пусть ваш мужчина убьет оленя, пусть ваша
|
||
женщина родит мальчика</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">let your man kill a deer, let your woman bear a
|
||
boy</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><biblScope><example xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">Nogbony arfætæ</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0" rendition="#rend_singlequotes">новогодние
|
||
пожелания</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0" rendition="#rend_singlequotes">New Year
|
||
wishes</q>
|
||
</tr>
|
||
</example>
|
||
</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">xucaw nin ravardta <oRef>sægti
|
||
</oRef>ærwæz</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">бог послал нам стадо оленей</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the God sent us a herd of deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_СОПам."/>
|
||
<biblScope>II 123</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">omi cærgutæn sæ xwærajnag æj <oRef>sagi
|
||
</oRef>fid, sæ daræs dær æj <oRef>sagi </oRef>caræj</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">у живущих там (на севере) пищей служит оленье
|
||
мясо, и одежда их из оленьих шкур</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">deer meet serves as food for people who live
|
||
there (in the north) and their clothes are made from deer hides</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_AK"/>
|
||
<biblScope>I 46</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">saw ǧædi sturdær bælasæ ka widæ, oj cid
|
||
<oRef>sagi</oRef> mardi xæccæ mæ usqi xaston</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">какое только в черном лесу было самое большое
|
||
дерево, его я вместе с тушей оленя носил на плече</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">whatever the biggest tree was in the dark
|
||
woods, I wore it on my shoulder with a deer carcass</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_MSt."/>
|
||
<biblScope>26₂</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">omi ba ‘j (wæjug) <oRef>sagi </oRef>fid æma
|
||
xuji qanzæj xæssun bajdædta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">там (великан) стал выкармливать его (мальчика)
|
||
оленьим мясом и свиным мозгом</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">there a giant started to feed a child with deer
|
||
meat and pig brain</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_MSt."/>
|
||
<biblScope>2₇</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">ældarti ældari <oRef>sagbæl</oRef> badgæ
|
||
fæwwidton, istur wezdoni ba ǧæwanz docgæ fæwwidton</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">князя князей я увидел сидящим на олене,
|
||
великого дворянина увидел доящим лань</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">I saw a prince of princes who was sitting on a
|
||
deer, I saw a great nobleman who was milking a doe</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
|
||
<biblScope>94</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">Æfsati nin særgin <oRef>sag</oRef>
|
||
dædʒænæj</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">Афсати (бог-патрон охотников) даст нам
|
||
головастого оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">Æfsati (the god-patron of hunters) will give us
|
||
a big-headed deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
|
||
<biblScope>98</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">sag win ramaron ævi <oRef>sagi</oRef> æmwæz
|
||
xuj? — baxwærunmæ xaj xwæzdær æj, fal kadæmæ ba sag, ma nin <oRef>sag</oRef>
|
||
ramaræ</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">убить вам оленя или равного оленю по весу
|
||
кабана? — для еды кабан лучше, но для почета — олень, убей же нам оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">should I kill a deer or a hog equal in weight
|
||
to a deer for you? — a hog is better for a meal, but a deer (is better) for honour —
|
||
so a deer, kill us a deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
|
||
<biblScope>162</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">tar komi saw ræsuǧd <oRef>sagsirdi
|
||
</oRef>xuzi bonasadæn kodta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">в темном ущелье смуглая красавица отдыхала в
|
||
образе оленя</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">in the dark gorge the dark-skinned beauty
|
||
rested in the image of a deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
|
||
<biblScope>210</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">Æfsatimæ dessag sird ku rantæstæj, ʒillitæbæl
|
||
æ xabar ku feǧustæj: sædsugon særgin <oRef>sag</oRef> e ku adtæj</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">у (бога охоты) Афсати объявился чудесный зверь,
|
||
по всей стране разнеслась весть о нем: то был сторогий головастый олень</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(the god of hunting) Æfsati got a marvellous
|
||
animal, the news about it spread throughout the country: it was a hundred-horned
|
||
big-headed deer</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
|
||
<biblScope>6</biblScope></bibl>
|
||
</example>
|
||
</exampleGrp>
|
||
<etym xml:lang="ru">Восходит к <mentioned xml:lang="ira"><lang/><w type="rec">sākā-</w><note xml:lang="ru" type="comment">(вариант <w type="rec">sāxā-</w>, <mentioned xml:lang="iir">ар.<w type="rec">sākxā-</w></mentioned> )</note>
|
||
<gloss><q>развилина</q></gloss>, <gloss><q>ветвь</q></gloss>, <gloss><q>сук</q></gloss>,
|
||
<gloss><q>рог</q> → <q>рогатый</q></gloss>, <gloss><q>олень</q></gloss></mentioned>.
|
||
Ср. <mentioned xml:lang="fa"><lang/><w> šāk</w><gloss><q>ветвь</q></gloss>,
|
||
<gloss><q>отросток</q></gloss>, <gloss><q>рог</q></gloss>, <w>šāxdār</w>
|
||
<gloss><q>рогатый</q></gloss></mentioned>, <mentioned xml:lang="pal"><lang/><w>
|
||
šāk</w><gloss><q>ветвь</q></gloss>, <gloss><q>сук</q></gloss>,
|
||
<gloss><q>рог</q></gloss><note xml:lang="ru" type="comment">;¹ <note xml:lang="ru" type="footnote">Если не ошибаемся, наше название оленя распознается также в
|
||
бактрийских личных именах: <foreign>ΣАГГО</foreign>, <foreign>BOPZOΣAΓΓO</foreign>
|
||
(<w type="rec">barza-saka-</w>
|
||
<gloss><q rendition="#rend_doublequotes">высокий олень</q></gloss>),
|
||
<foreign>ΣАГОΡKО</foreign> (*<w type="rec">saka-uxšaka-</w>
|
||
<gloss><q rendition="#rend_doublequotes">олень-самец</q></gloss>,
|
||
<foreign>ΣАГОΔOXО</foreign> (ср. <mentioned xml:lang="os">ос. <w>sagdux</w>
|
||
<gloss><q rendition="#rend_doublequotes">имеющий силу
|
||
оленя</q></gloss></mentioned>) (<bibl><abbr>Лившиц.</abbr>
|
||
<title>К открытию бактрийских надписей на Кара-Тепе.</title>
|
||
<publisher>В сб.: Буддийские пещеры Кара-Тепо в Старом Термезе</publisher>,
|
||
<pubPlace>М.</pubPlace>, <time>1969</time>, <biblScope xml:lang="ru">стр. 64,
|
||
66</biblScope></bibl>).</note>
|
||
ср. также <w>σαχυνδαχη </w><gloss>скифская одежда (<note xml:lang="ru" type="comment"><bibl><author>Гесихий</author></bibl></note>)</gloss> = ос. <w type="rec">sag-γun-dag</w><gloss>
|
||
<q rendition="#rend_doublequotes">ткань (<w>dag</w> ← <w>tag</w>) из оленей
|
||
(<oRef>sag</oRef>) шерсти (<mentioned xml:lang="os"><w>γun</w></mentioned>)</q></gloss></note></mentioned>, <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>śakhā-</w><gloss><q>ветвь</q></gloss>, <gloss><q>сук</q></gloss></mentioned>,
|
||
<mentioned xml:lang="lt"><lang/>
|
||
<w>šakà</w> (<w>szakà</w>) <gloss>
|
||
<q>ветвь</q></gloss></mentioned>, <mentioned xml:lang="lv"><lang/>
|
||
<w>saka</w><gloss>
|
||
<q>развилка</q></gloss>, <gloss><q>разветвление</q></gloss></mentioned>, <mentioned xml:lang="cu"><lang/><w> socha</w><gloss><q>жердь с развилиной</q></gloss></mentioned>,
|
||
<mentioned xml:lang="ru"><lang/>
|
||
<w>соха</w><gloss>
|
||
<q>жердь или бревно с развильем</q></gloss>, <gloss><q>примитивное пахотное
|
||
орудие</q></gloss>, <w>сохатый</w>
|
||
<gloss><q>лось</q></gloss>, <gloss><q>олень</q></gloss></mentioned>, <mentioned xml:lang="xcl"><lang/><w> č’ax </w><gloss><q>ветвь</q></gloss></mentioned>. Колебание
|
||
<c>k</c> ‖ <c>kh</c>, <c>х</c> наблюдается в индоиранском и в других случаях:
|
||
<mentioned><mentioned xml:lang="ae"><lang/>
|
||
<m>kan-</m></mentioned> ‖ <mentioned xml:lang="inc-x-old"><lang/>
|
||
<m>khan-</m>
|
||
</mentioned><gloss><q>копать</q></gloss></mentioned>, <mentioned><mentioned xml:lang="ae"><lang/>
|
||
<w>ahmakəm</w></mentioned> ‖ <mentioned xml:lang="peo"><lang/><w>
|
||
amāxam</w></mentioned>
|
||
<gloss><q>наш</q></gloss></mentioned>. Назализованный вариант этой же основы (и.е. <m type="rec">ḱank-</m>: <note xml:lang="ru" type="comment"><bibl><ref type="bibl" target="#ref_Pokorny"/><biblScope> 523</biblScope></bibl></note>) имеем в <mentioned xml:lang="sog"><lang/>
|
||
<w>šnx</w>
|
||
<gloss><q>ветвь</q></gloss><note xml:lang="ru" type="comment"> (<bibl><ref type="bibl" target="#ref_Gershevitch"/>
|
||
<biblScope xml:lang="ru">§ 342, прим. 2</biblScope></bibl>)</note></mentioned>, <mentioned><mentioned xml:lang="inc-x-old"><lang/>
|
||
<m>śañku-</m></mentioned>, <mentioned xml:lang="cu"><lang/>
|
||
<w>sǫkъ</w></mentioned>, <mentioned xml:lang="ru"><lang/>
|
||
<w>сук</w></mentioned>, <mentioned xml:lang="cy-x-cymr"><lang/>
|
||
<w>cainc</w></mentioned>
|
||
<gloss><q>сук</q></gloss></mentioned>. О <mentioned xml:lang="got"><lang/>
|
||
<w>hōha</w>
|
||
<gloss><q>плуг</q></gloss></mentioned> и финских заимствованиях см.: <note xml:lang="ru" type="comment"><bibl><author>Setälä</author>, <title>JSF</title><biblScope> XXV 1
|
||
36</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_Jacobsohn"/>
|
||
<biblScope>63</biblScope></bibl></note>. (О звуковой истории этой группы: <note xml:lang="ru" type="comment"><bibl><author>Merlingen</author><title>. Die Sprache
|
||
</title><title>1958 </title><biblScope>IV 68</biblScope></bibl></note>). Семантика
|
||
<gloss><q>ветвь</q></gloss>, <gloss><q>рог</q></gloss> → <gloss><q>олень</q></gloss> и
|
||
т. п. обычна. Производными от и.е. <m type="rec">ḱer-</m>
|
||
<gloss><q>отросток</q></gloss>, <gloss><q>рог</q></gloss> являются, например, <mentioned xml:lang="grc"><lang/>
|
||
<w>χεραóç</w>
|
||
<gloss><q>рогатый</q></gloss> (эпитет оленя)</mentioned>, <mentioned><mentioned xml:lang="la"><lang/>
|
||
<w>cervus</w></mentioned>, <mentioned xml:lang="gem"><lang/>
|
||
<w type="rec">herut</w></mentioned>, <mentioned xml:lang="de"><lang/>
|
||
<w>Hirsch</w></mentioned>, <mentioned xml:lang="cy-x-cymr"><lang/>
|
||
<w>carw</w></mentioned>
|
||
<gloss><q>олень</q></gloss></mentioned>, <mentioned><mentioned xml:lang="sla"><lang/>
|
||
<w type="rec">korva</w></mentioned>, <mentioned xml:lang="lt"><lang/>
|
||
<w>kárvė</w></mentioned>
|
||
<gloss><q>корова</q></gloss></mentioned>, сюда же (по норме satəm) <mentioned xml:lang="lv"><lang/>
|
||
<w>sirnas</w>
|
||
<gloss><q>серна</q></gloss></mentioned>, <mentioned><mentioned xml:lang="cu"><lang/>
|
||
<w>srъna</w></mentioned>, <mentioned xml:lang="prg"><lang/>
|
||
<w>sirwis</w></mentioned>
|
||
<gloss><q>серна</q></gloss></mentioned> и пр. <note xml:lang="ru" type="comment">(<bibl><ref type="bibl" target="#ref_Pokorny"/><biblScope>
|
||
574—577</biblScope></bibl>)</note>.
|
||
Ср. также <mentioned xml:lang="prg"><lang/>
|
||
<w>ragingis</w>
|
||
<gloss><q>олень</q></gloss> от <w>ragis</w>
|
||
<gloss><q>рог</q></gloss></mentioned>. Подобные образно-описательные наименования могли
|
||
возникать на почве табуистических запретов; ср. ос. <ref type="xr" target="#entry_tuskʼa"/>
|
||
<gloss><q>кабан</q></gloss> = <gloss><q>клыкастый</q></gloss>, заменившее старое слово для
|
||
кабана <ref type="xr" target="#entry_wæraz"/>. Исходное значение
|
||
<gloss><q>развилина</q></gloss> для ос. <oRef>sag</oRef> сохранилось в словах <ref type="xr" target="#entry_sagoj"/>
|
||
<gloss><q>вилы</q></gloss>, <ref type="xr" target="#entry_saǵīl"/>
|
||
<gloss><q>раздвоенный</q></gloss>, <ref type="xr" target="#entry_sagæxtæ"/>
|
||
<gloss><q>промежуток между ногами</q></gloss>, <ref type="xr" target="#entry_saggom"/>
|
||
<gloss><q>промежуток между пальцами</q></gloss>; см. эти слова. Ср. в <mentioned xml:lang="lt"><lang/> наряду с <w>šakà</w>
|
||
<gloss><q>оленьи рога</q></gloss> — <w>šãke</w>
|
||
<gloss><q>вилы</q></gloss>, <w>šãkumas</w>
|
||
<gloss><q>развилина</q></gloss>, <gloss><q>промежуток между ногами</q></gloss>,
|
||
<w>šakaīnis</w>
|
||
<gloss><q>раздвоенный</q></gloss>, šakótas <gloss><q>вилообразный</q></gloss> и пр.
|
||
<note xml:lang="ru" type="comment">(<bibl><ref type="bibl" target="#ref_Fraenkel"/>
|
||
<biblScope>957</biblScope></bibl>)</note></mentioned>. — Табуистический характер
|
||
слова <oRef>sag</oRef> наводит на мысль, что олень был у предков осетин тотемным животным
|
||
(связь словесных запретов с ,тотемизмом хорошо известна этнологам). Такая догадка получает
|
||
многообразное подтверждение. В скифском искусстве <q rendition="#rend_doublequotes">звериного стиля</q> изображения оленя занимают исключительное место. Происхождение
|
||
самого <q rendition="#rend_doublequotes">звериного стиля</q> справедливо связывают с
|
||
тотемистическими представлениями <note xml:lang="ru" type="comment">(<bibl><title>История
|
||
СССР </title>
|
||
<biblScope>I 242</biblScope></bibl>)</note>.
|
||
Обширный относящийся сюда материал со множеством иллюстраций приводится в статье <note xml:lang="ru" type="comment">(<bibl><author>Н. Л. Членовой</author>
|
||
<title><q rendition="#rend_doublequotes">Скифский олень</q></title> (<title>Памятники
|
||
скифо-сарматской культуры</title>, <pubPlace>М.</pubPlace>, <time>1962,</time>
|
||
<biblScope xml:lang="ru">стр. 167—205</biblScope></bibl>)</note> и в ее докладе <note xml:lang="ru" type="comment"><bibl><title><q rendition="#rend_doublequotes">L'art animalier de l'époque
|
||
scythique en Sibérie et en Pontide</q></title> (<pubPlace>VI Congrés international
|
||
des sciences préhistoriques et protohistoriques. М.</pubPlace>, <time>1962</time>,
|
||
<biblScope>стр. 9</biblScope>)</bibl></note>: <gloss><q rendition="#rend_doublequotes">Il est connu, que l'image la plus typique de l'époque
|
||
scythique, répandue de l'hongrie jusqu'à l' Ordos, est la figure du serf aux jambes
|
||
repliées... elle s' épanoit et se répan en variantes multiples pour cette raison que
|
||
le cerf avait été, évidemment, d'abord l'animal-totem d'un clan scythique et ensuite
|
||
il s'est transformé en emblème des tribus scythiques</q></gloss>. К аналогичному
|
||
выводу приходит <name>М. И. Артамонов</name>: <gloss><q rendition="#rend_doublequotes">Рассматривая состав изображений скифо-сибирского искусства и происхождение его
|
||
сюжетов, необходимо выделить образ оленя, как наиболее характерный и постоянный. Столь
|
||
большое внимание к этому животному нельзя объяснить условиями того хозяйства, на
|
||
основе которого развивалась скифская культура. Значение оленя в то время не могло быть
|
||
велико ни как охотничьей добычи, ни тем более как домашнего животного. Следовательно,
|
||
его место в идеологии скифского периода необходимо выводить из представлений,
|
||
возникших на более древних ступенях социально-экономического развития, когда он мог
|
||
быть не только главнейшей охотничьей добычей, но и наиболее распространенным тотемом
|
||
далеких предков иранских племен</q></gloss> (<bibl><title>Скифо-сибирское искусство
|
||
звериного стиля.</title>
|
||
<pubPlace>сб.: Проблемы скифской археологии, М.</pubPlace>
|
||
<time>1971</time>, <biblScope xml:lang="ru">стр. 33</biblScope></bibl>). См. также: <bibl><author>Jettmar,</author>
|
||
<title>Iranica Antiqua 6</title>, <time>1996</time>, <biblScope xml:lang="ru">6 —
|
||
24</biblScope></bibl>.
|
||
—<bibl><author>Крупнов</author>. <title>Древняя история Северного Кавказа</title>.
|
||
<pubPlace>М.</pubPlace>, <time>1960</time>, <biblScope xml:lang="ru">стр. 363, 370,
|
||
311</biblScope></bibl>. —
|
||
Представление о солнце как об огненном олене, отмеченное в русском фольклоре, <bibl><ref type="bibl" target="#ref_Schrader"/> (<biblScope>I 503—504</biblScope>)</bibl> не без
|
||
основания объясняет как скифское наследие. Ср. в <title><q rendition="#rend_doublequotes">Повести временных лет</q></title> рассказ об оленятах, падающих с неба, и
|
||
скандинавские народные верования, согласно которым олень — не сын Земли, но сын Солнца
|
||
(<bibl><author>Платонов</author>. <title>Прошлое русского Севера</title>.
|
||
<publisher>Пгр.</publisher>, <time>1923</time>, <biblScope xml:lang="ru">стр.
|
||
14</biblScope></bibl>). В осетинской
|
||
живописи, основанной на народных традициях, бог охоты Афсати изображается в виде старика с
|
||
головой, украшенной рогами оленя; см. иллюстрации М. Туганова к поэме <name>Коста
|
||
Хетагурова</name><bibl><title><q rendition="#rend_doublequotes">Афсати</q></title> в
|
||
сборнике <publisher><q rendition="#rend_doublequotes">Ирон фандыр</q></publisher>
|
||
(<time>1951</time>
|
||
<biblScope>стр. 70</biblScope>)</bibl>. Культовой ролью оленя следует объяснять то, что
|
||
<q rendition="#rend_doublequotes">древние осетинские святилища были переполнены черепами
|
||
и рогами оленей</q> (<bibl><author>Магометов</author>. <title>Культура и быт осетинского
|
||
народа</title>. <pubPlace>Орджоникидзе</pubPlace>, <time>1968</time>, <biblScope xml:lang="ru">стр. 112 — 113</biblScope></bibl>). В этой связи заслуживает внимания и один из излюбленных
|
||
мотивов осетинского эпического и сказочного фольклора: героиня является герою в образе
|
||
лани, с тем чтобы потом обернуться писаной красавицей. Известно, что представления о
|
||
превращении людей в животных коренятся также в конечном счете в тотемистических идеях.
|
||
<note xml:lang="ru" type="footnote"><bibl><author>Weisweiler</author>,
|
||
<title>Zeitschrift fiir celtische Philologie</title>, <publisher>24</publisher> ,
|
||
<time>1954</time>, <biblScope xml:lang="ru">стр. 10 сл., 35 сл., 165
|
||
сл.</biblScope></bibl></note> В своем «классическом» виде эти
|
||
идеи выражаются не в том только, что племя верит в какую-то связь с тотемным животным: оно
|
||
отождествляет себя с ним. На этой почве возникают зоофорные этнонимы: этноним совпадает с
|
||
названием животного. И когда мы узнаем, что скифы (или часть их) назывались в древности
|
||
Саками, <mentioned xml:lang="peo"><lang/><w> Saka</w></mentioned>, <mentioned xml:lang="inc-x-old"><lang/><w> Saka</w></mentioned>, <mentioned xml:lang="grc"><lang/><w> Σάχαι</w></mentioned>,<note xml:lang="ru" type="footnote">Самое раннее
|
||
упоминание в ассирийских источниках относится к 641 г. до н. э. (<bibl><author>Хаим
|
||
Тадмор</author>. <title>Три последних десятилетия Ассирии.</title>
|
||
<pubPlace>Труды XXV Конгресса востоковедов</pubPlace>, <pubPlace>I, М.</pubPlace>,
|
||
<time>1962</time>, <biblScope xml:lang="ru">стр. 241</biblScope></bibl>).</note> то трудно отрешиться от мысли,
|
||
что в этом наименовании скрывается уже знакомое нам название оленя.<note xml:lang="ru" type="footnote">Краткость первого <c>a</c> в <mentioned xml:lang="peo"><lang/>
|
||
<w>Saka</w></mentioned> объясняется, быть может, контаминацией с <w type="rec">saka-</w>
|
||
<gloss><q>собака</q></gloss> (<mentioned xml:lang="fa"><lang/>
|
||
<w>sag</w> из <w type="rec">swaka-</w></mentioned>).</note> Дело не только в том, что
|
||
название скифов вводится таким образом в хорошо известный круг зоофорных этнонимов.<note xml:lang="ru" type="footnote">Об этнических терминах, совпадающих с названиями
|
||
животных, см.: <bibl><ref type="bibl" target="#ref_Schrader"/><biblScope> II
|
||
608</biblScope></bibl>
|
||
<note xml:lang="ru" type="comment">(s.v. <name>Volk</name>, со ссылкой на
|
||
<name>Much</name> и <note xml:lang="ru" type="comment">Kossina</note>)</note>. Далее: <bibl><title>Reallexikon der
|
||
germanischen Altertumskunde</title>, <author>hg. v. J. Hoops</author>,
|
||
<pubPlace>Strassburg</pubPlace>, <time>IV (1918— 1919)</time>
|
||
<biblScope xml:lang="ru">430 сл. (s.v. Volkernamen)</biblScope></bibl>. — <bibl><author>Von
|
||
Kienle</author>. <title>Tiervölkernamen bei indogermanischen Stämmen</title>.
|
||
<publisher>WuS</publisher>
|
||
<biblScope xml:lang="ru">XIV 39 сл.</biblScope></bibl> — <bibl><author>Szemerenyi</author>. <title>The name of the
|
||
Picentes</title>. <publisher>Festschrift Н. Meier</publisher>,
|
||
<pubPlace>Munchen</pubPlace>, <time>1971</time>, <biblScope xml:lang="ru">стр.
|
||
531—544</biblScope></bibl>.</note>
|
||
Показательно, что соседи скифов на западе и на востоке также назывались «оленями». Мы
|
||
имеем в виду, с одной стороны, германское племя херусков, чье название означает
|
||
<gloss><q>олени</q></gloss> (<mentioned xml:lang="gem"><lang/>
|
||
<w>herut</w>, см.: <note xml:lang="ru" type="comment"><bibl><author>Much</author>,
|
||
<title>Beiträge zur Geschichte der deutschen Sprache u. Literatur</title>
|
||
<time>1893</time>
|
||
<biblScope xml:lang="ru"> XVII 60 сл</biblScope></bibl></note></mentioned>.), с другой — финское племя Мари,
|
||
название которого происходит от <foreign>mar</foreign>
|
||
<gloss><q>самец дикого оленя</q></gloss> (<bibl><author>Setälä</author>,
|
||
<title>JSF</title>
|
||
<biblScope>XXX 5 51, 103</biblScope></bibl>).<note xml:lang="ru" type="footnote">Отзвуком тотемистических верований германцев является легенда о том, что герой Сигурд
|
||
был вскормлен самкой оленя (<bibl><author>Otto Hofler</author>. <title>Siegfried,
|
||
Arminius und die Symbolik</title>. <publisher>Festschrift F. R.
|
||
Schroder</publisher>, <time>1959</time>, <biblScope xml:lang="ru">стр. 27
|
||
сл.</biblScope></bibl>). Ср. легенду
|
||
о Ромуле и Реме, вскормленных волчицей.</note> — Для северноиранских языков было
|
||
характерно раннее озвончение глухих смычных. Поэтому наряду с корнем <m>sak-</m>
|
||
(<foreign>Σαχαι</foreign>, <foreign>Σαχαραυλοι</foreign>, <foreign>Sacaraucae</foreign>,
|
||
<foreign>Tαξαχις</foreign>, <foreign>'Pαχοισαχχοσ</foreign>,
|
||
<foreign>Mηδοσαχχοσ</foreign> и др.) мы очень рано находим в этнонимах форму <m>sag</m>:
|
||
<foreign>Mas-sag-etae</foreign>, <foreign>Thyr-sag-etae</foreign>,
|
||
<foreign>Mugi-sag-os</foreign>, <foreign>Sag-adares</foreign> (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
|
||
<biblScope>179</biblScope></bibl>). Эта форма непосредственно примыкает к ос.
|
||
<oRef>sag</oRef>. — <bibl><author>Skold</author> (<title>Bulletin de lа Société des
|
||
Lettres de Lund</title>, <time>1931—1932</time>, <biblScope xml:lang="ru">стр.
|
||
1—5</biblScope></bibl>), а за ним
|
||
<bibl><author>van Windekens</author> (<title>Beiträge zur Namenforschung</title>
|
||
<time>1949</time>
|
||
<biblScope>I 98—102</biblScope></bibl>) усматривают в этнониме <w>Saka</w> иранское
|
||
<mentioned xml:lang="ira"><m>spaka-</m>
|
||
<gloss><q>собака</q></gloss></mentioned> в его древнеперсидской форме.
|
||
<bibl><author>Szemerenyi</author> (<title>ZDMG</title>
|
||
<time>1951</time>
|
||
<biblScope>С1 210—212</biblScope></bibl>) вполне аргументированно отклоняет это
|
||
объяснение как <gloss><q rendition="#rend_doublequotes">unacceptable</q></gloss>. Однако
|
||
его собственную интерпретацию термина <w>Saka</w> как производного от иранского
|
||
<m>sak-</m> (<mentioned xml:lang="ae"><lang/>
|
||
<m>sak-</m></mentioned>, <mentioned xml:lang="peo"><lang/>
|
||
<m>θak-</m></mentioned>
|
||
<gloss><q>проходить</q> (о времени)</gloss> нельзя признать бесспорной.
|
||
<name>Bailey</name> (<bibl><ref type="bibl" target="#ref_HO"/><biblScope>
|
||
133</biblScope></bibl>) производит <w>Saka</w> от другого созвучного глагола
|
||
<mentioned xml:lang="ira"><m>sak-</m>
|
||
<gloss><q>мочь</q></gloss>, <gloss><q>иметь силу</q></gloss> (на иранской почве — в
|
||
Авесте — засвидетельствовано только значение <gloss><q>усваивать</q></gloss>,
|
||
<gloss><q>уразуметь</q></gloss>, <gloss><q>учиться</q></gloss>,
|
||
<gloss><q>учить</q></gloss></mentioned>). Это толкование также не может быть принято
|
||
безоговорочно. — Осетинское название оленя вошло в некоторые кавказские языки:
|
||
<mentioned><mentioned xml:lang="bbl"><lang/>
|
||
<w>sag</w></mentioned>, <mentioned xml:lang="ce" extralang="inh"><lang/>
|
||
<w>saf</w></mentioned>
|
||
<gloss><q>олень</q></gloss></mentioned>; возможно сюда же <mentioned><mentioned xml:lang="ady-x-shpsg"><lang/>
|
||
<w>šige</w></mentioned>, <mentioned xml:lang="kbd"><lang/>
|
||
<w>śəẋ</w></mentioned>
|
||
<gloss><q>олень</q></gloss></mentioned>. Неясно отношение к <mentioned xml:lang="mn"><lang/>
|
||
<w>sagaa(n)</w>
|
||
<gloss><q>олень-самец</q></gloss>
|
||
<note xml:lang="ru" type="comment">(<bibl><ref type="bibl" target="#ref_Черемисов"/></bibl>)</note></mentioned>. Ос.<oRef> sag</oRef>
|
||
этимологизируется на индоевропейской почве вполне надежно, поэтому думать о заимствовании
|
||
из монгольского не приходится. Заимствование монгольским названия оленя из аланского тоже
|
||
мало вероятно. Остается третья возможность: случайное созвучие. — Ос. <oRef>sag</oRef>
|
||
<gloss><q>олень</q></gloss> распознается в гидронимии прежних мест поселения осетин-алан в
|
||
сочетании <mentioned xml:lang="os"><w>Sagdan</w>, <w>Zagdan</w>, т. е.<gloss><q rendition="#rend_doublequotes">Оленья река</q></gloss></mentioned> (<mentioned xml:lang="xln"><lang/>
|
||
<w>dan</w></mentioned>, соврем. ос. <ref type="xr" target="#entry_don_1"/>
|
||
<gloss><q>река</q></gloss>). Река этого названия известна в Мостовском районе
|
||
Краснодарского края. Реалии, видимо, вполне соответствовали названию, — в абхазской
|
||
эпической песне поется: <gloss><q>Загдан переполнен оленями</q></gloss>
|
||
<bibl><ref type="bibl" target="#ref_СМК"/><biblScope> XLIV 4 21</biblScope></bibl>.
|
||
Карачаевское название этой реки — <foreign>Вии</foreign>, что опять-таки значит
|
||
<gloss><q>олень</q></gloss> (<bibl><author>Гулиева</author>. <title>Опыт исследования
|
||
гидронимии Кубани</title>. <publisher>Автореф. дисс.</publisher>
|
||
<pubPlace>М.</pubPlace>, <time>1969</time>, <biblScope xml:lang="ru">стр.
|
||
14</biblScope></bibl>). Река
|
||
<foreign>Sagdan</foreign> отмечена также в Балкарии (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/><biblScope>284</biblScope></bibl>).<note xml:lang="ru" type="footnote">Вс. <name>Миллер</name> (<bibl><ref type="bibl" target="#ref_Миллер_Вс._ОЭ">ОЭ</ref>
|
||
<biblScope>III</biblScope></bibl>) отмечает в Балкарии, в Чегемском ущелье, еще один
|
||
«олений» топоним: <mentioned xml:lang="krc-x-balkar"><w>Sag-dor</w>
|
||
<gloss><q>Олений камень</q></gloss></mentioned>.</note> — Ср. <ref type="xr" target="#entry_sagartæn"/>, <ref type="xr" target="#entry_sagæxtæ"/>, <ref type="xr" target="#entry_saggom"/>, <mentioned xml:lang="os"><w>sagīl</w></mentioned>, <ref type="xr" target="#entry_sagoj"/>, <ref type="xr" target="#entry_sagqæd"/>, <ref type="xr" target="#entry_sagsūr"/>. Самка оленя имеет особое название <ref type="xr" target="#entry_qwaz" xml:lang="os">
|
||
<w xml:lang="os-x-iron">qwaz</w><w xml:lang="os-x-digor">ǧæwanz</w></ref>, q. v.
|
||
<bibl><ref type="bibl" target="#ref_ОЯФ_I"/><biblScope> 37, 49, 70, 105, 179, 180,
|
||
198, 243, 311, 312</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/><biblScope> 105</biblScope></bibl>.</etym>
|
||
<etym xml:lang="en">Goes back to <mentioned xml:lang="ira"><lang/><w type="rec">sākā-</w><note xml:lang="en" type="comment">(has a variant <w type="rec">sāxā-</w>,
|
||
<mentioned xml:lang="iir">Arabic <w type="rec">sākxā-</w></mentioned> )</note>
|
||
<gloss><q>forked wood</q></gloss>, <gloss><q>branch</q></gloss>,
|
||
<gloss><q>bough</q></gloss>, <gloss><q>horn</q> → <q>horned</q></gloss>,
|
||
<gloss><q>deer</q></gloss></mentioned>. Cf. <mentioned xml:lang="fa"><lang/><w>
|
||
šāk</w><gloss><q>branch</q></gloss>, <gloss><q>sprout</q></gloss>,
|
||
<gloss><q>horn</q></gloss>, <w>šāxdār</w>
|
||
<gloss><q>horned</q></gloss></mentioned>, <mentioned xml:lang="pal"><lang/><w>
|
||
šāk</w><gloss><q>branch</q></gloss>, <gloss><q>bough</q></gloss>,
|
||
<gloss><q>horn</q></gloss><note xml:lang="en" type="comment">; <note type="footnote">If we are not mistaken, our term that refers to a deer may be recognized in the
|
||
Baltic personal names: <foreign>ΣΑΓΓΟ</foreign>, <foreign>BOPZOΣAΓΓO</foreign> (<w type="rec">barza-saka-</w>
|
||
<gloss><q rendition="#rend_doublequotes">a tall deer</q></gloss>),
|
||
<foreign>ΣΑΓΟΡKΟ</foreign> (*<w type="rec">saka-uxšaka-</w>
|
||
<gloss><q rendition="#rend_doublequotes">a male deer</q></gloss>,
|
||
<foreign>ΣΑΓΟΔOXΟ</foreign> (cf. <mentioned xml:lang="os">Ossetic <w>sagdux</w>
|
||
<gloss><q rendition="#rend_doublequotes">the one who has a strength of a
|
||
deer</q></gloss></mentioned>) (<bibl><abbr>Livšic.</abbr>
|
||
<title>K otkrytiju baktrijskix nadpisej na Kara-Tepe</title> [Towards the
|
||
discovery of the Bactrian writings on Kara Tepe]. <publisher>In vol.: Byddijskie
|
||
peščery Kara-Tepo v Starom Termeze</publisher> [The buddhist caves of Kara Tepe
|
||
in Old Termez], <pubPlace>Moscow</pubPlace>, <time>1969</time>, <biblScope xml:lang="en">p. 64, 66</biblScope></bibl>).</note> see also <w>σαχυνδαχη
|
||
</w><gloss>Scythian clothing (<note xml:lang="en" type="comment"><bibl><author>Hesychius</author></bibl></note>)</gloss> = Ossetic <w type="rec">sag-γun-dag</w><gloss>
|
||
<q rendition="#rend_doublequotes">fabric (<w>dag</w> ← <w>tag</w>) made of deer
|
||
(<oRef>sag</oRef>) coat (<mentioned xml:lang="os"><w>γun</w>)</mentioned></q></gloss></note></mentioned>, <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>śakhā-</w><gloss><q>branch</q></gloss>, <gloss><q>bough</q></gloss></mentioned>,
|
||
<mentioned xml:lang="lt"><lang/>
|
||
<w>šakà</w> (<w>szakà</w>)<gloss>
|
||
<q>branch</q></gloss></mentioned>, <mentioned xml:lang="lv"><lang/>
|
||
<w>saka</w><gloss>
|
||
<q>fork</q></gloss>, <gloss><q>branching</q></gloss></mentioned>, <mentioned xml:lang="cu"><lang/><w> socha</w><gloss><q>a pole with a
|
||
branching</q></gloss></mentioned>, <mentioned xml:lang="ru"><lang/>
|
||
<w>soxa</w><gloss>
|
||
<q>a pole or a log with a branching</q></gloss>, <gloss><q>a primitive plowing
|
||
tool</q></gloss>, <w>soxatyj</w>
|
||
<gloss><q>moose</q></gloss>, <gloss><q>deer</q></gloss></mentioned>, <mentioned xml:lang="xcl"><lang/><w> č’ax </w><gloss><q>branch</q></gloss></mentioned>. An
|
||
alternation <c>k</c> ‖ <c>kh</c>, <c>x</c> is attested in Indo-Iranian also in other
|
||
cases: <mentioned><mentioned xml:lang="ae"><lang/>
|
||
<m>kan-</m></mentioned> ‖ <mentioned xml:lang="inc-x-old"><lang/>
|
||
<m>khan-</m>
|
||
</mentioned><gloss><q>to dig</q></gloss></mentioned>, <mentioned><mentioned xml:lang="ae"><lang/>
|
||
<w>ahmakəm</w></mentioned> ‖ <mentioned xml:lang="peo"><lang/><w>
|
||
amāxam</w></mentioned>
|
||
<gloss><q>our</q></gloss></mentioned>. The nasalized variant of this stem (Indo-European
|
||
<m type="rec">ḱank-</m>: <note type="comment"><bibl><ref type="bibl" target="#ref_Pokorny"/><biblScope> 523</biblScope></bibl></note>) is in <mentioned xml:lang="sog"><lang/>
|
||
<w>šnx</w>
|
||
<gloss><q>branch</q></gloss><note xml:lang="en" type="comment"> (<bibl><ref type="bibl" target="#ref_Gershevitch"/>
|
||
<biblScope xml:lang="en">§ 342, note 2</biblScope></bibl>)</note></mentioned>,
|
||
<mentioned><mentioned xml:lang="inc-x-old"><lang/>
|
||
<m>śañku-</m></mentioned>, <mentioned xml:lang="cu"><lang/>
|
||
<w>sǫkъ</w></mentioned>, <mentioned xml:lang="ru"><lang/>
|
||
<w>suk</w></mentioned>, <mentioned xml:lang="cy-x-cymr"><lang/>
|
||
<w>cainc</w></mentioned>
|
||
<gloss><q>bough</q></gloss></mentioned>. About <mentioned xml:lang="got"><lang/>
|
||
<w>hōha</w>
|
||
<gloss><q>plow</q></gloss></mentioned> and Finnish borrowings see <note type="comment"><bibl><author>Setälä</author>, <title>JSF</title><biblScope> XXV 1
|
||
36</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_Jacobsohn"/>
|
||
<biblScope>63</biblScope></bibl></note>. (About the history of a sound changes inside
|
||
this group see <note type="comment"><bibl><author>Merlingen</author><title>. Die Sprache
|
||
</title><title>1958 </title><biblScope>IV 68</biblScope></bibl></note>). The
|
||
semantics <gloss><q>branch</q></gloss>, <gloss><q>horn</q></gloss> →
|
||
<gloss><q>deer</q></gloss>, and so on, is usual. The words derived from Indo-European <m type="rec">ḱer-</m>
|
||
<gloss><q>sprout</q></gloss>, <gloss><q>horn</q></gloss> are, for example, <mentioned xml:lang="grc"><lang/>
|
||
<w>χεραóç</w>
|
||
<gloss><q>horned</q></gloss> (an epithet of deer)</mentioned>, <mentioned><mentioned xml:lang="la"><lang/>
|
||
<w>cervus</w></mentioned>, <mentioned xml:lang="gem"><lang/>
|
||
<w type="rec">herut</w></mentioned>, <mentioned xml:lang="de"><lang/>
|
||
<w>Hirsch</w></mentioned>, <mentioned xml:lang="cy-x-cymr"><lang/>
|
||
<w>carw</w></mentioned>
|
||
<gloss><q>deer</q></gloss></mentioned>, <mentioned><mentioned xml:lang="sla"><lang/>
|
||
<w type="rec">korva</w></mentioned>, <mentioned xml:lang="lt"><lang/>
|
||
<w>kárvė</w></mentioned>
|
||
<gloss><q>cow</q></gloss></mentioned>, also (according to the satəm norm) <mentioned xml:lang="lv"><lang/>
|
||
<w>sirnas</w>
|
||
<gloss><q>chamois</q></gloss></mentioned>, <mentioned><mentioned xml:lang="cu"><lang/>
|
||
<w>srъna</w></mentioned>, <mentioned xml:lang="prg"><lang/>
|
||
<w>sirwis</w></mentioned>
|
||
<gloss><q>chamois</q></gloss></mentioned>, etc. <note type="comment">(<bibl><ref type="bibl" target="#ref_Pokorny"/><biblScope> 574—577</biblScope></bibl>)</note>.
|
||
See also <mentioned xml:lang="prg"><lang/>
|
||
<w>ragingis</w>
|
||
<gloss><q>deer</q></gloss> derived from <w>ragis</w>
|
||
<gloss><q>horn</q></gloss></mentioned>. The similar metaphorically-descriptive names may
|
||
arise on the basis of the taboo prohibitions; cf. Ossetic <ref type="xr" target="#entry_tuskʼa"/>
|
||
<gloss><q>hog</q></gloss> = <gloss><q>fanger</q></gloss>, which substituted an old word
|
||
refering to a hog: <ref type="xr" target="#entry_wæraz"/>. An original meaning
|
||
<gloss><q>branching</q></gloss> of the Ossetic word <oRef>sag</oRef> preserved in the
|
||
words <ref type="xr" target="#entry_sagoj"/>
|
||
<gloss><q>fork</q></gloss>, <ref type="xr" target="#entry_saǵīl"/>
|
||
<gloss><q>forked</q></gloss>, <ref type="xr" target="#entry_sagæxtæ"/>
|
||
<gloss><q>a distance between legs</q></gloss>, <ref type="xr" target="#entry_saggom"/>
|
||
<gloss><q>a distance between fingers</q></gloss>; see this words. Cf. in <mentioned xml:lang="lt"><lang/> along with <w>šakà</w>
|
||
<gloss><q>deer horns</q></gloss> there are <w>šãke</w>
|
||
<gloss><q>fork</q></gloss>, <w>šãkumas</w>
|
||
<gloss><q>branching</q></gloss>, <gloss><q>a distance between legs</q></gloss>,
|
||
<w>šakaīnis</w>
|
||
<gloss><q>forked</q></gloss>, šakótas <gloss><q>fork-like</q></gloss> etc. <note xml:lang="en" type="comment">(<bibl><ref type="bibl" target="#ref_Fraenkel"/>
|
||
<biblScope>957</biblScope></bibl>)</note></mentioned>. — The taboo nature of the
|
||
word <oRef>sag</oRef> brings to mind that a deer was a totem animal of the ancestors of
|
||
Ossetians (the connection between taboo words and totemism is well-known to ethnologists).
|
||
There is a lot of evidence that supports this guess. In the <q rendition="#rend_doublequotes">animal style</q> of the Scythian art the pictures of a
|
||
deer take exceptional place. The origin of the <q rendition="#rend_doublequotes">animal
|
||
style</q> itself is rightly assiciated with totemistic outlook <note type="comment">(<bibl><title>Istorija SSSR</title> [The history of the USSR] <biblScope>I
|
||
242</biblScope></bibl>)</note>. The huge material with numerous illustrations that
|
||
deals with this theme is contained in the article of <note type="comment">(<bibl><author>N. L. Členova</author>
|
||
<title><q rendition="#rend_doublequotes">Skifskij olen'</q></title> [Scythian deer]
|
||
(<title>Pamjatniki skifo-sarmatskoj kul'tury</title> [Artifacts of the
|
||
Scythian-Sarmatian culture], <pubPlace>Moscow</pubPlace>, <date>1962</date>,
|
||
<biblScope xml:lang="en">p. 167—205</biblScope></bibl>)</note> and in her talk <note type="comment"><bibl><title><q rendition="#rend_doublequotes">L'art animalier de
|
||
l'époque scythique en Sibérie et en Pontide</q></title> (<pubPlace>VI Congrés
|
||
international des sciences préhistoriques et protohistoriques. Moscow</pubPlace>,
|
||
<time>1962</time>, <biblScope>p. 9</biblScope>)</bibl></note>: <gloss><q rendition="#rend_doublequotes">Il est connu, que l'image la plus typique de l'époque
|
||
scythique, répandue de l'hongrie jusqu'à l' Ordos, est la figure du serf aux jambes
|
||
repliées... elle s' épanoit et se répan en variantes multiples pour cette raison que
|
||
le cerf avait été, évidemment, d'abord l'animal-totem d'un clan scythique et ensuite
|
||
il s'est transformé en emblème des tribus scythiques</q></gloss>. To a similar
|
||
conclusion comes <name>M. I. Artamonov</name>: <gloss><q rendition="#rend_doublequotes">Examining the compostition of the images and the origin of the subjects of the
|
||
Scythian-Siberian art it is necessary to ditinguish a deer as the most characteristic
|
||
and permanent figure. Such a great attention to this animal cannot be explained by
|
||
farming conditions, on which ground the Scythian culture was developing. The
|
||
significance of a deer either as a result of hunting or even more as a domestic animal
|
||
at that time couldn't be so big. Evidently, its place in the ideology of the Scythian
|
||
period must be derived from the views that arose on more ancient stages of
|
||
socio-economic development when a deer could be not only the main object of hunting,
|
||
but also it could be a wide-spread totem of the distant ancestors of the Iraninan
|
||
tribes.</q></gloss> (<bibl><title>Skifo-sibirskoe iskusstvo zverinogo stilja</title>
|
||
[The Scythian-Sarmatian art in the animal style]. <pubPlace>vol.: Problemy skifskoj
|
||
arxeologii [Problems of the Scythian archeology], Moscow</pubPlace>.
|
||
<date>1971</date>, <biblScope xml:lang="en">p. 33</biblScope></bibl>). See also
|
||
<bibl><author>Jettmar,</author>
|
||
<title>Iranica Antiqua 6</title>, <date>1996</date>, <biblScope xml:lang="en">6 —
|
||
24</biblScope></bibl>. —<bibl><author>Krupnov</author>. <title>Drevnjaja istorija
|
||
Severnogo Kavkaza</title> [Ancient history of the Northern Caucasus].
|
||
<pubPlace>Moscow</pubPlace>, <date>1960</date>, <biblScope xml:lang="en">p. 363, 370,
|
||
311</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_Schrader"/>
|
||
(<biblScope>I 503—504</biblScope>)</bibl>, not without a reason, explains the
|
||
conception of the sun as a flaming deer, mentioned in the Russian folklore, as a Scythian
|
||
heritage. Cf. the tale about the fawns, falling down from the sky, in <title><q rendition="#rend_doublequotes">The Tale of Bygone Years</q></title> and Scandinavian
|
||
folk beliefs according to which a deer is not the son of the Earth, but the son of the Sun
|
||
(<bibl><author>Platonov</author>. <title>Prošloje russkogo Severa</title> [The past of
|
||
the Russian North]. <publisher>Pgr.</publisher>, <date>1923</date>, <biblScope xml:lang="en">p. 14</biblScope></bibl>). In the Ossetian paintings based on the folk
|
||
traditions the god of the hunting Æfsati is pictured as an old man with a head decorated
|
||
with deer horns; see the illustrations to the poem of <name>Kosta
|
||
Khetagurov</name><bibl><title><q rendition="#rend_doublequotes">Æfsati</q></title>
|
||
in the collection <publisher><q rendition="#rend_doublequotes">Iron
|
||
fandyr</q></publisher> (<date>1951</date>
|
||
<biblScope>p. 70</biblScope>)</bibl> made by M. Tuganov. The fact that <q rendition="#rend_doublequotes">ancient sanctuaries were full of deer skulls and
|
||
horns</q> must be explained with the cult role of a deer
|
||
(<bibl><author>Magometov</author>. <title>Kulʼtura i byt osetinskogo naroda</title>
|
||
[Culture and everyday life of Ossetian people]. <pubPlace><hi rend="bold">Ordzhonikidze</hi></pubPlace>, <date>1968</date>, <biblScope xml:lang="en">p. 112 —
|
||
113</biblScope></bibl>). In this regard it worth mention one of the favourite motives
|
||
of the Ossetian epic or fairy-tale folklore: a heroine appears to a hero in the image of a
|
||
doe in order to turn out to be a striking beauty then. It is well-known that the ideas
|
||
about the transformation of people into animals are rooted finally in the totemistic
|
||
views. <note type="footnote"><bibl><author>Weisweiler</author>, <title>Zeitschrift fiir
|
||
celtische Philologie</title>, <publisher>24</publisher> , <date>1954</date>,
|
||
<biblScope xml:lang="en">p. 10 ff., 35 ff., 165 ff.</biblScope></bibl></note> In
|
||
their <q>classical</q> appearance, this ideas mean not only that a tribe believs into some
|
||
kind of connection with their totemic animal, but that people associate themselves with
|
||
it. On this ground zoomorphic ethnonyms arise: the ethnonym coincides with the name of the
|
||
animal. When we learn that the Scythians (or the part of their population) in the ancient
|
||
times were called Sakas (<mentioned xml:lang="peo"><lang/><w> Saka</w></mentioned>,
|
||
<mentioned xml:lang="inc-x-old"><lang/><w> Saka</w></mentioned>, <mentioned xml:lang="grc"><lang/><w> Σάχαι</w></mentioned>
|
||
<note type="footnote">The earliest mention in the Assyrian sources dates back to 641 B. C.
|
||
(<bibl><author>Khaim Tadmor</author>. <title>Tri poslednix desjatiletija
|
||
Assirii.</title> [The three final decades of Assyria] <pubPlace>Trudy XXV Kongressa
|
||
vostokovedenija [Proceedings of the XXVth Congress on the Oriental studies],
|
||
I</pubPlace>, <pubPlace>Moscow</pubPlace>, <date>1962</date>, <biblScope xml:lang="en">p. 241</biblScope></bibl>).</note>), it is hard to give up the thought
|
||
that the name for a deer already familiar to us is contained in this word.<note type="footnote">The brevity of the first vowel <c>a</c> in <mentioned xml:lang="peo"><lang/>
|
||
<w>Saka</w></mentioned> may be explained through a contamination with a <w type="rec">saka-</w>
|
||
<gloss>dog</gloss> (<mentioned xml:lang="fa"><lang/>
|
||
<w>sag</w> is from <w type="rec">swaka-</w></mentioned>).</note> It is not just
|
||
because the name of the Scythians fits, thanks to this theory, fine into the well-known
|
||
subset of zoophoric ethnonyms.<note type="footnote">About the well-known ethnic terms that
|
||
coincide with the names of animals see<bibl><ref type="bibl" target="#ref_Schrader"/><biblScope> II 608</biblScope></bibl>
|
||
<note xml:lang="en" type="comment">(s.v. <name>Volk</name> gives the reference to
|
||
<name>Much</name> and <note type="comment">Kossina</note>)</note>. Also:
|
||
<bibl><title>Reallexikon der germanischen Altertumskunde</title>, <author>hg. v. J.
|
||
Hoops</author>, <pubPlace>Strassburg</pubPlace>, <time>IV (1918— 1919)</time>
|
||
<biblScope xml:lang="en">430 ff. (s.v. Volkernamen)</biblScope></bibl>. —
|
||
<bibl><author>Von Kienle</author>. <title>Tiervölkernamen bei indogermanischen
|
||
Stämmen</title>. <publisher>WuS</publisher>
|
||
<biblScope xml:lang="en">XIV 39 ff.</biblScope></bibl> —
|
||
<bibl><author>Szemerenyi</author>. <title>The name of the Picentes</title>.
|
||
<publisher>Festschrift H. Meier</publisher>, <pubPlace>Munchen</pubPlace>,
|
||
<date>1971</date>, p. 531—544</bibl>.</note> It is significant that the neighboors
|
||
of the Scythians to the west and to the east were also called <q rendition="#rend_doublequotes">deers</q>. We take into account, on the one hand, the
|
||
Germanic tribe Cherusci, which name means <gloss><q>deers</q></gloss> (<mentioned xml:lang="gem"><lang/>
|
||
<w>herut</w>, see <note xml:lang="en" type="comment"><bibl><author>Much</author>,
|
||
<title>Beiträge zur Geschichte der deutschen Sprache u. Literatur</title>
|
||
<date>1893</date>
|
||
<biblScope xml:lang="en"> XVII 60 ff.</biblScope></bibl></note></mentioned>.), on
|
||
the other hand, — the finnish tribe Mari, which name derives from the word
|
||
<foreign>mar</foreign>
|
||
<gloss><q>a wild male deer</q></gloss> (<bibl><author>Setälä</author>, <title>JSF</title>
|
||
<biblScope>XXX 5 51, 103</biblScope></bibl>).<note type="footnote">The legend that tells
|
||
how the hero Sigurd was fed by a female deer is an echo of totemistic beliefs of Germans
|
||
(<bibl><author>Otto Hofler</author>. <title>Siegfried, Arminius und die
|
||
Symbolik</title>. <publisher>Festschrift F. R. Schroder</publisher>,
|
||
<date>1959</date>, <biblScope xml:lang="en">p. 27 ff.</biblScope></bibl>). Cf. the
|
||
legent about Romulus and Remus fed by a she-wolf</note> — The early voicing of voiceless
|
||
stops was typical for Northern Iranian languages. That's why along with the root
|
||
<m>sak-</m> (<foreign>Σαχαι</foreign>, <foreign>Σαχαραυλοι</foreign>,
|
||
<foreign>Sacaraucae</foreign>, <foreign>Tαξαχις</foreign>,
|
||
<foreign>'Pαχοισαχχοσ</foreign>, <foreign>Mηδοσαχχοσ</foreign> etc.) we find the form
|
||
<m>sag</m> in ethnonyms very early: <foreign>Mas-sag-etae</foreign>,
|
||
<foreign>Thyr-sag-etae</foreign>, <foreign>Mugi-sag-os</foreign>,
|
||
<foreign>Sag-adares</foreign> (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
|
||
<biblScope>179</biblScope></bibl>). This form is directly adjacent to Ossetic
|
||
<oRef>sag</oRef>. — <bibl><author>Skold</author> (<title>Bulletin de la Société des
|
||
Lettres de Lund</title>, <date>1931—1932</date>, <biblScope xml:lang="en">p.
|
||
1—5</biblScope></bibl>) and <bibl><author>van Windekens</author> (<title>Beiträge zur
|
||
Namenforschung</title>
|
||
<date>1949</date>
|
||
<biblScope>I 98—102</biblScope></bibl>) see in the ethnonym <w>Saka</w> the Iranian
|
||
<mentioned xml:lang="ira"><m>spaka-</m>
|
||
<gloss><q>dog</q></gloss></mentioned> in its Old Persian shape.
|
||
<bibl><author>Szemerenyi</author> (<title>ZDMG</title>
|
||
<date>1951</date>
|
||
<biblScope>CI 210—212</biblScope></bibl>) quite convincingly rejects this explanation as
|
||
an <gloss><q rendition="#rend_doublequotes">unacceptable</q></gloss> one. However, his own
|
||
interpretation of the term <w>Saka</w> as derived from Iranian <m>sak-</m> (<mentioned xml:lang="ae"><lang/>
|
||
<m>sak-</m></mentioned>, <mentioned xml:lang="peo"><lang/>
|
||
<m>θak-</m></mentioned>
|
||
<gloss><q>to pass</q> (about the time)</gloss> cannot be concidered as indisputable.
|
||
<name>Bailey</name> (<bibl><ref type="bibl" target="#ref_HO"/><biblScope>
|
||
133</biblScope></bibl>) derives <w>Saka</w> from the other verb that souns similar:
|
||
<mentioned xml:lang="ira"><m>sak-</m>
|
||
<gloss><q>be able</q></gloss>, <gloss><q>have a power</q></gloss> (on the Iranian
|
||
ground, in Avesta, only the meaning <gloss><q>absorb</q></gloss>,
|
||
<gloss><q>comprehend</q></gloss>, <gloss><q>study</q></gloss>,
|
||
<gloss><q>learn</q></gloss></mentioned> is attested). This interpretation also cannot
|
||
be accepted unreservedly. — The Ossetic name of a deer came into some of the Caucasian
|
||
languages: <mentioned><mentioned xml:lang="bbl"><lang/>
|
||
<w>sag</w></mentioned>, <mentioned xml:lang="ce" extralang="inh"><lang/>
|
||
<w>saf</w></mentioned>
|
||
<gloss><q>deer</q></gloss></mentioned>; maybe also <mentioned><mentioned xml:lang="ady-x-shpsg"><lang/>
|
||
<w>šige</w></mentioned>, <mentioned xml:lang="kbd"><lang/>
|
||
<w>śəẋ</w></mentioned>
|
||
<gloss><q>deer</q></gloss></mentioned>. The relation of the Ossetic word to <mentioned xml:lang="mn"><lang/>
|
||
<w>sagaa(n)</w>
|
||
<gloss><q>male deer</q></gloss>
|
||
<note xml:lang="en" type="comment">(<bibl><ref type="bibl" target="#ref_Черемисов"/></bibl>)</note></mentioned> is not clear. Ossetic <oRef>sag</oRef> is etymologized
|
||
on the Indo-European ground quite reliably, that's why one doesn't need to think about the
|
||
borrowing from the Mongolian. It is also unlikely that the Momgolian word for a deer is
|
||
itself a borrowing from Ossetic. There remains only the third possibility: these words
|
||
sound similar by chance. — Ossetic <oRef>sag</oRef>
|
||
<gloss><q>deer</q></gloss> is recognized in the hydronyms of the places where
|
||
Ossetians-Alanians lived in early times, cf. the phrase <mentioned xml:lang="os"><w>Sagdan</w>, <w>Zagdan</w> that means <gloss><q rendition="#rend_doublequotes">the
|
||
Deer River</q></gloss></mentioned> (<mentioned xml:lang="xln"><lang/>
|
||
<w>dan</w></mentioned>, modern Ossetic <ref type="xr" target="#entry_don_1"/>
|
||
<gloss><q>river</q></gloss>). There is also a river with the same name in the Mostovsky
|
||
district of the Krasnodar Kraj. The reality, apparently, was quite consistent with the
|
||
name, — the Abkhazian epic song contains such words: <gloss><q>Zagdan is full of
|
||
deer</q></gloss>
|
||
<bibl><ref type="bibl" target="#ref_СМК"/><biblScope> XLIV 4 21</biblScope></bibl>. The
|
||
Karachai name of this river is <foreign>Buu</foreign>, which also means
|
||
<gloss><q>deer</q></gloss> (<bibl><author>Gulijeva</author>. <title>Opyt issledovanija
|
||
gidronimii Kubani</title> [Studies on the Kuban hydronymy]. <publisher>PhD
|
||
Thesis</publisher>
|
||
<pubPlace>Moscow</pubPlace>, <date>1969</date>, <biblScope xml:lang="en">p.
|
||
14</biblScope></bibl>). The <foreign>Sagdan</foreign> River is also attested in
|
||
Balkaria (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/><biblScope>284</biblScope></bibl>).<note type="footnote">Ws. <name>Miller</name>
|
||
(<bibl><ref type="bibl" target="#ref_Миллер_Вс._ОЭ">OÈ</ref>
|
||
<biblScope>III</biblScope></bibl>) notes another one toponym <mentioned xml:lang="krc-x-balkar"><w>Sag-dor</w>
|
||
<gloss><q>Deer Stone</q></gloss></mentioned> in Balkaria, in the Chegem gorge</note> —
|
||
Cf. <ref type="xr" target="#entry_sagartæn"/>, <ref type="xr" target="#entry_sagæxtæ"/>,
|
||
<ref type="xr" target="#entry_saggom"/>, <mentioned xml:lang="os"><w>sagīl</w></mentioned>, <ref type="xr" target="#entry_sagoj"/>, <ref type="xr" target="#entry_sagqæd"/>, <ref type="xr" target="#entry_sagsūr"/>. There is a special
|
||
word that denotes a female deer: <ref type="xr" target="#entry_qwaz" xml:lang="os">
|
||
<w xml:lang="os-x-iron">qwaz</w><w xml:lang="os-x-digor">ǧæwanz</w></ref>, q. v.
|
||
<bibl><ref type="bibl" target="#ref_ОЯФ_I"/><biblScope> 37, 49, 70, 105, 179, 180,
|
||
198, 243, 311, 312</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/><biblScope> 105</biblScope></bibl>.</etym>
|
||
</entry>
|
||
</body>
|
||
</text>
|
||
</TEI> |