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822 lines
No EOL
73 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">
|
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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">wæjyg</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
|
||
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_wæjyg" xml:lang="os" abv:completeness="questions">
|
||
<form xml:id="form_d3216e66" type="lemma" xml:lang="os-x-iron"><orth>wæjyg</orth></form>
|
||
<form xml:lang="os-x-digor" type="dialectal"><orth>wæjug</orth></form>
|
||
<sense>
|
||
<sense xml:id="sense_d3216e69">
|
||
<abv:tr xml:lang="ru">
|
||
<q rendition="#rend_doublequotes">ваюг</q>
|
||
</abv:tr>
|
||
<abv:tr xml:lang="en">
|
||
<q rendition="#rend_doublequotes">a <foreign>wæyug</foreign></q>
|
||
</abv:tr>
|
||
</sense>
|
||
<note xml:lang="ru" type="comment">; излюбленный персонаж осетинской народной демонологии.
|
||
Одинаково популярен в сказках и в героическом эпосе, сказаниях о Нартах. Ваюги <quote><q rendition="#rend_doublequotes">были созданы Богом прежде Нартов и обладали
|
||
непомерным ростом и силой</q></quote> (<bibl><ref type="bibl" target="#src_ОЭ"/>
|
||
<biblScope>I 121<hi rendition="#rend_subscript">28</hi></biblScope></bibl>). В
|
||
сказках, заимствованных из грузинского, и в заимствованных оттуда же сказаниях об
|
||
Амиране <mentioned xml:lang="ka"><lang/>
|
||
<w>devi</w></mentioned> неизменно переводится словом <oRef>wæjyg</oRef>; <mentioned xml:lang="ka"><lang/>
|
||
<w>devi</w></mentioned>, в свою очередь, усвоено из <mentioned><mentioned xml:lang="fa"><lang/>
|
||
<w>dēv</w>, <w>dīv</w></mentioned>
|
||
<gloss><q>злой дух</q>, <q>бес</q>, <q>демон</q></gloss></mentioned> (<mentioned xml:lang="ae"><lang/>
|
||
<w>daeva-</w>
|
||
<gloss><q>злой дух</q></gloss></mentioned>, <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>deva-</w>
|
||
<gloss><q>божество</q></gloss></mentioned>). В некоторых идентичных по сюжету сказках,
|
||
где действуют злые существа, в одном варианте они зовутся <oRef>wæjyg</oRef>, в другом —
|
||
<ref type="xr" target="#entry_xæjræg"><w>xæjræg</w>
|
||
<gloss><q>черт</q></gloss></ref> (ср., например, с одной стороны: <bibl><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>103—108</biblScope></bibl>; с другой: <bibl><title>Хуссар Ирыстоны
|
||
фольклор</title>. <pubPlace>Цхинвали</pubPlace>, <date>1936</date>, <biblScope>стр.
|
||
433—434</biblScope></bibl>). В некоторых сказках <q rendition="#rend_doublequotes">черт</q> и <q rendition="#rend_doublequotes">ваюг</q> действуют как идентичные или
|
||
родственные существа (например: <bibl><ref type="bibl" target="#src_ИАА"/>
|
||
<biblScope>II 202—207</biblScope></bibl>). Это лишний раз подтверждает
|
||
демонологическую природу ваюгов. В <bibl xml:lang="ru"><title><q rendition="#rend_doublequotes">Посвящении коня покойнику</q></title></bibl><bibl xml:lang="en"><title><q rendition="#rend_doublequotes">Посвящении коня
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||
покойнику</q></title></bibl> ваюг выступает как страж в царстве мертвых (см. ниже
|
||
цитату из <bibl><ref type="bibl" target="#src_Коста"/></bibl>, а также:
|
||
<bibl><title>Терские ведомости</title>, <date>1902</date>, <biblScope>№
|
||
6</biblScope></bibl>). Ваюги рисуются как великаны огромной силы, иногда одноглазые
|
||
(<ref type="xr" target="#entry_īw_1"><w>īwcæston</w></ref>) или кривые (<ref type="xr" target="#entry_soqq0yr"/>), семиголовые (<mentioned xml:lang="os"><w>ævdsæron</w></mentioned>) или даже стоголовые (<mentioned xml:lang="os"><w>sædsæron</w></mentioned>). Как правило, они враждебны человеку, но встречаются и
|
||
<q rendition="#rend_doublequotes">добрые</q> ваюги, у которых, например, в качестве
|
||
воспитанников живут герои сказок (<bibl><author>Бязыров</author>. <title>Сказки об
|
||
аталыках и воспитанниках — <w>qan</w>’ах</title>. <publisher>Изв. Юго-Осет.
|
||
научно-исслед. инст.</publisher>
|
||
<date>1965</date>
|
||
<biblScope>XIV 134</biblScope></bibl>). Вера в существование ваюгов до недавнего
|
||
времени была жива в народе. В родном ауле Коби я слышал в детстве немало рассказов (не
|
||
сказок, а <q rendition="#rend_doublequotes">реалистических</q> рассказов) о ваюгах.
|
||
Говорили, что у некоего Караева стали по ночам слышаться в доме непонятные звуки —
|
||
стуки, грохот, хлопанье окон и дверей и т. п. Знахарка объяснила, что все это — дело
|
||
ваюга. Оказывается, в свое время Караев, обтесывая камень для постройки, попал осколком
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||
в ваюгова сына и поранил его. Ночные шумы — месть ваюга за своего сына. Ср. аналогичные
|
||
рассказы о <foreign>джинах</foreign>: <quote><q rendition="#rend_doublequotes">Еn jetant
|
||
une pierre on risque d’atteindre et de tuer un petit jinn et de provoquer par là la
|
||
vengeance des autres jinns</q>
|
||
<note type="bibl">(<bibl><author>Christensen</author>. <title>Essai sur la démonologie
|
||
iranienne</title>. <pubPlace>Copenhague</pubPlace>, <date>1941</date>,
|
||
<biblScope>стр. 80</biblScope></bibl>)</note></quote>. Рассказывали также о двух
|
||
ваюгах, которые перекидывались через реку Терек каменными глыбами. На глыбах будто бы до
|
||
сих пор видны отпечатки их пальцев. Об одном жителе нашего аула, по имени Гаппо,
|
||
говорили, что он повредился умом после того, как встретился с ваюгами. Один обширный и
|
||
ровный покосный участок на склоне горы близ аула Ухат носил название
|
||
<phr><oRef>Wæjyǵy</oRef>
|
||
<ref type="xr" target="#entry_mūs">mūs</ref></phr>
|
||
<gloss><q rendition="#rend_doublequotes">гумно ваюга</q></gloss>. В осетинских сказках
|
||
они играют примерно ту же роль, что <mentioned xml:lang="ru"><w>людоеды</w></mentioned>
|
||
в русских, <mentioned xml:lang="fr"><w>ogre</w></mentioned> — во французских, <mentioned xml:lang="mn"><w>mangas</w></mentioned> — в монгольских (<quote><q rendition="#rend_doublequotes">vielköpfige, menschenfressende Fabelwesen, unter
|
||
verschiedenen Benennungen dem grössten Teil asiatischer Folklore eigen</q><note type="bibl">: <bibl><author>Ramstedt</author>. <title>Nordmongolische
|
||
Volksdichtung</title>. <pubPlace>Helsinki</pubPlace>, <date>1974</date>,
|
||
<biblScope>II 313 et passim</biblScope></bibl></note></quote>). К этой же <q rendition="#rend_doublequotes">породе</q> относятся греческие циклопы. Рассказ
|
||
<title><q rendition="#rend_doublequotes">Нарт Урузмаг и кривой ваюг</q></title> из
|
||
осетинского эпоса (<bibl><ref type="bibl" target="#src_ОЭп."/>
|
||
<biblScope>39—44</biblScope></bibl>) не только по сюжету, но и в деталях совпадает с
|
||
эпизодом об Одиссее и циклопе Полифеме. Типологически сюда же <mentioned xml:lang="non"><lang/>
|
||
<w>troll</w></mentioned>. Живут они или одиночно, или группами — три, семь или более
|
||
братьев, или целой семьей. Герою приходится в борьбе с ними пройти через тяжелые
|
||
испытания, но в конце концов он побеждает их, так как ваюги, обладая большой силой,
|
||
далеко уступают человеку в уме и сообразительности. — Нарицательно <oRef xml:lang="os-x-iron">wæjyg</oRef> | <oRef xml:lang="os-x-digor">wæjug</oRef>
|
||
употребляется также в значении <gloss><q>гигант</q>, <q>гигантский</q>,
|
||
<q>огромный</q></gloss>. </note>
|
||
<note xml:lang="en" type="comment">; a favourite character of Ossetian folk demonology.
|
||
Equally popular in fairy tales and the heroic epics, the Nart tales. Wæyugs <quote><q rendition="#rend_doublequotes">had been created by God before the Narts and had
|
||
incredible height and strength</q></quote> (<bibl><ref type="bibl" target="#src_ОЭ"/>
|
||
<biblScope>I 121<hi rendition="#rend_subscript">28</hi></biblScope></bibl>). In fairy
|
||
tales borrowed from Georgian, and in the tales of Amiran borrowed from there, <mentioned xml:lang="ka"><lang/>
|
||
<w>devi</w></mentioned> is without exception rendered by the word <oRef>wæjyg</oRef>;
|
||
<mentioned xml:lang="ka"><lang/>
|
||
<w>devi</w></mentioned>, in its turn, is borrowed from <mentioned><mentioned xml:lang="fa"><lang/>
|
||
<w>dēv</w>, <w>dīv</w></mentioned>
|
||
<gloss><q>evil spirit</q>, <q>devil</q>, <q>demon</q></gloss></mentioned> (<mentioned xml:lang="ae"><lang/>
|
||
<w>daeva-</w>
|
||
<gloss><q>evil spirit</q></gloss></mentioned>, <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>deva-</w>
|
||
<gloss><q>deity</q></gloss></mentioned>). In some fairy tales with identical stories,
|
||
when evil beings are involved, in one variant they are called <oRef>wæjyg</oRef>, in
|
||
another, <ref type="xr" target="#entry_xæjræg"><w>xæjræg</w>
|
||
<gloss><q>devil</q></gloss></ref> (cf., for example, on the one hand: <bibl><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>103—108</biblScope></bibl>; on the other: <bibl><title>Xussar Irystony
|
||
folʼklor</title>. <pubPlace>Tskhinvali</pubPlace>, <date>1936</date>, <biblScope>pp.
|
||
433–434</biblScope></bibl>). In some fairy tales the <q rendition="#rend_doublequotes">devil</q> and the <q rendition="#rend_doublequotes"><?oxy_comment_start author="oleg" timestamp="20231114T091628+0300" comment="should this be italicized or not? I haven't decided"?>wæyug<?oxy_comment_end ?></q>
|
||
act as identical or related beings (e.g.: <bibl><ref type="bibl" target="#src_ИАА"/>
|
||
<biblScope>II 202—207</biblScope></bibl>). This is an additional confirmation for the
|
||
demonic nature of the wæyugs. In the
|
||
<bibl><?oxy_comment_start author="oleg" timestamp="20231114T033414+0300" comment="caps?"?><title><q rendition="#rend_doublequotes">Dedication of a Horse to the
|
||
Deceased</q></title><?oxy_comment_end ?></bibl> the wæyug acts as a guardian of the
|
||
land of the dead (see below a quotation from <bibl><ref type="bibl" target="#src_Коста"/></bibl>, and also: <bibl><title>Terskìja vědomosti</title>, <date>1902</date>,
|
||
<biblScope>no. 6</biblScope></bibl>). Wæyugs are depicted as giants of great
|
||
strength, sometimes one-eyed (<ref type="xr" target="#entry_īw_1"><w>īwcæston</w></ref>)
|
||
or squint-eyed (<ref type="xr" target="#entry_soqq0yr"/>), seven-headed (<mentioned xml:lang="os"><w>ævdsæron</w></mentioned>) or even hundred-headed (<mentioned xml:lang="os"><w>sædsæron</w></mentioned>). As a rule, they are hostile to humans, but
|
||
<q rendition="#rend_doublequotes">good</q> wæyugs are also sometimes encountered, with
|
||
whom, for example, fairy tale heroes live as foster children
|
||
(<bibl><author>Bjazyrov</author>. <title>Skazki ob atalykax i vospitannikax —
|
||
<w>qan</w>’ax</title> [Tales of atalyks and foster children,
|
||
<foreign>qan</foreign>s]. <publisher>Izvestija Jugo-Osetinskogo
|
||
naučno-issledovatelʼskogo instituta</publisher>
|
||
<date>1965</date>
|
||
<biblScope>XIV 134</biblScope></bibl>). The belief in the existence of the wæyugs has
|
||
until recently been alive among common people. During my childhood in my home village of
|
||
Kobi I heard many stories (not fairy tales, but <q rendition="#rend_doublequotes">realistic</q> stories) of wæyugs. They said that in the house of a certain man of the
|
||
Qaratæ strange sounds started to be heard at night: knocking, rumble, slamming of
|
||
windows and doors etc. The medicine woman explained that all of this is the work of a
|
||
wæyug. It turned out that this Qaraty, when he was trimming a stone for constructions,
|
||
hit the son of the wæyug with a splinter and injured him. The night noises were the
|
||
wæyug’s vengeance for his son. Cf. similar stories of <foreign>genies</foreign>:
|
||
<quote><q rendition="#rend_doublequotes">Еn jetant une pierre on risque d’atteindre
|
||
et de tuer un petit jinn et de provoquer par là la vengeance des autres jinns</q>
|
||
<note type="bibl">(<bibl><author>Christensen</author>. <title>Essai sur la démonologie
|
||
iranienne</title>. <pubPlace>Copenhague</pubPlace>, <date>1941</date>,
|
||
<biblScope>p. 80</biblScope></bibl>)</note></quote>. I was also told about two
|
||
wæyugs who threw stone blocks at each other over the river Terek. Supposedly their
|
||
fingerprints are still visible on the blocks. Of one inhabitant of our village named
|
||
Gappo it was said that he became insane after meeting wæyugs. One wide and flat mowing
|
||
plot at the mountain slope near the village Ukhat had the name <phr><oRef>Wæjyǵy</oRef>
|
||
<ref type="xr" target="#entry_mūs">mūs</ref></phr>
|
||
<gloss><q rendition="#rend_doublequotes">wæyug’s threshing-floor</q></gloss>. In Ossetic
|
||
fairy tales they play roughly the same role as <mentioned xml:lang="ru"><w>ljudoedy</w>
|
||
<gloss>lit. <q>cannibals</q></gloss></mentioned> in Russian ones, <mentioned xml:lang="fr"><w>ogre</w></mentioned> in French ones, <mentioned xml:lang="mn"><w>mangas</w></mentioned> in Mongolian ones (<quote><q rendition="#rend_doublequotes">vielköpfige, menschenfressende Fabelwesen, unter
|
||
verschiedenen Benennungen dem grössten Teil asiatischer Folklore eigen</q><note type="bibl">: <bibl><author>Ramstedt</author>. <title>Nordmongolische
|
||
Volksdichtung</title>. <pubPlace>Helsinki</pubPlace>, <date>1974</date>,
|
||
<biblScope>II 313 et passim</biblScope></bibl></note></quote>). The Greek
|
||
cyclops belong to the same <q rendition="#rend_doublequotes">breed</q>. The story
|
||
<title><q rendition="#rend_doublequotes">The Nart Ururzmæg and the squint-eyed
|
||
wæyug</q></title> from the Ossetic epics (<bibl><ref type="bibl" target="#src_ОЭп."/>
|
||
<biblScope>39—44</biblScope></bibl>) is identical to the story of Odysseus and the
|
||
cyclops Polyphemus not only in the story, but also in the detail. Typologically,
|
||
<mentioned xml:lang="non"><lang/>
|
||
<w>troll</w></mentioned> belongs here as well. The wæyugs live either solitarily or in
|
||
groups of three, seven or more brothers, or in whole families. When fighting them, the
|
||
hero has to pass through difficult trials, but in the end he is victorious over them,
|
||
since the wæyugs, while having great strength, are far behind humans in intelligence and
|
||
wit. — As a common noun, <oRef xml:lang="os-x-iron">wæjyg</oRef> | <oRef xml:lang="os-x-digor">wæjug</oRef> is also used in the meaning <gloss><q>a giant</q>,
|
||
<q>gigantic</q>, <q>huge</q></gloss>. </note>
|
||
</sense>
|
||
<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">avd særy <oRef>wæjygyl</oRef> zajy</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">семь голов вырастает на ваюге</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">seven heads grow on a wæyug</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>106</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">raǵy <oRef>wæjygmæ</oRef> læskʒæræn īw mæg˳yr
|
||
læg card</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">давно у ваюга в качестве пастуха-издольщика жил
|
||
один бедняк</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a long time ago one poor man lived at a wæyug’s
|
||
as a
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T092344+0300" comment="?"?>sharefarming<?oxy_comment_end ?>
|
||
shepherd</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>103</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">mærdty fsæn dwærttæ dyn īw <oRef>wæjyg</oRef>
|
||
bakænʒæn</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">железные врата (царства) мертвых откроет тебе
|
||
один ваюг</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">one wæyug will open to you the iron gates of
|
||
the (land) of the dead</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>71</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">soqq˳yr <oRef>wæjyǵy</oRef> fyrt xoxæj kastī
|
||
Nartæm</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">сын кривого великана смотрел с горы на
|
||
Нартов</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the son of the squint-eyed giant looked at the
|
||
Narts from the mountain</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОЭ"/>
|
||
<biblScope>I 26</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">soqq˳yr <oRef>wæjyg</oRef> rawaʒy wady
|
||
dymdtæm jæ fos</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">кривой ваюг выпускает на бесснежные места свою
|
||
баранту</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the squint-eyed giant lets out his cattle onto
|
||
snowless areas</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ОЭп."/>
|
||
<biblScope>41</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>wæjg˳ytaw</oRef> badync styr bærzond
|
||
xæxtæ</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">как ваюги, сидят огромные высокие горы</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">like wæyugs, great high mountains are
|
||
sitting</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Сека"/>
|
||
<biblScope>21</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">ævdsæron ūrs <oRef>wæjyǵy</oRef> æmæ zariag
|
||
kalmy arǧaw</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">сказка о семиголовом белом ваюге и драконе</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a tale of the seven-headed white wæyug and the
|
||
dragon</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_Munk."/>
|
||
<biblScope>12</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">wydīs axæm ræstæg æmæ adæm wydysty xæjræǵyty
|
||
æmæ <oRef>wæjgoyty</oRef> kʼuxy...; fyccag <oRef>wæjyg</oRef> wyd farastsæron, dykkag
|
||
— ævdsæron, ærtykkag — ærtæsæron</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">было такое время, когда люди были во власти
|
||
(<q>в руке</q>) чертей и ваюгов...; первый ваюг был девятиголовый, второй —
|
||
семиголовый, третий — трехголовый</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">there was a time when people were in the power
|
||
(<q rendition="#rend_doublequotes">in the hand</q>) of demons and wæyugs...; the
|
||
first wæyug was nine-headed, the second, seven-headed, the third, three-headed</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ИАА"/>
|
||
<biblScope>III 68</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">...sæ razmæ syn <oRef>wæjyg</oRef> æfs ædtæ
|
||
æmæ xæjræǵyty rakodta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">...вывел против них войско (состоявшее) из
|
||
ваюгов и чертей</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">…brought out against them an army (consisting)
|
||
of wæyugs and demons</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_ЮОПам."/>
|
||
<biblScope>III 59</biblScope></bibl>
|
||
</example>
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0">(arv ferttyvta) cyma arǧæwtty
|
||
<oRef>wæjyg</oRef> zyng jæxsæj fevzysta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(блеснула молния) как если бы сказочный ваюг
|
||
взмахнул огненной плетью</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(a thunderbolt flashed) as if a fairy-tale
|
||
wæyug had waved a fiery whip</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_F."/>
|
||
<biblScope>1956 V 9</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">(je ’fsadi) adtæj sædsæron
|
||
<oRef>wæjgutæ</oRef></quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(в его войске) были стоголовые ваюги</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">(in his army) there were hundred-headed
|
||
wæyugs</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_СОПам."/>
|
||
<biblScope>II 68</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"><oRef>wæjug</oRef> (suvælloni) ... sagi fid
|
||
æma xui qanzæj xæssun bajdædta</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">ваюг стал выкармливать (ребенка) оленьим мясом
|
||
и кабаньим мозгом</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">the wæyug started feeding (the child) with deer
|
||
meat and boar marrow</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_MSt."/>
|
||
<biblScope>2<hi rendition="#rend_subscript">5—8</hi></biblScope></bibl>
|
||
</example>
|
||
</exampleGrp>
|
||
<exampleGrp xmlns="http://ossetic-studies.org/ns/abaevdict">
|
||
<example>
|
||
<quote xmlns="http://www.tei-c.org/ns/1.0"><oRef>wæjyg</oRef> læg</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">огромный, мощного сложения мужчина</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">a huge, strongly-built man</q>
|
||
</tr>
|
||
</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"><oRef>wæjug</oRef> sovxozti færci xwar saræx
|
||
oʒænæj</quote>
|
||
<tr xml:lang="ru">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">благодаря гигантским совхозам зерна станет в
|
||
изобилии</q>
|
||
</tr>
|
||
<tr xml:lang="en">
|
||
<q xmlns="http://www.tei-c.org/ns/1.0">thanks to the huge sovkhozes grain will be in
|
||
abundance</q>
|
||
</tr>
|
||
<bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_FS"/>
|
||
<biblScope>V 75</biblScope></bibl>
|
||
</example>
|
||
</exampleGrp>
|
||
<etym xml:lang="ru">Восходит к <mentioned xml:lang="ira"><lang/>
|
||
<w type="rec">Wā̌yuka-</w></mentioned>, от <mentioned xml:lang="ira"><gloss>имени
|
||
божества</gloss>
|
||
<w>Wā̌yu-</w></mentioned>, <mentioned xml:lang="ine"><lang/>
|
||
<w type="rec">Wēyu</w></mentioned>. Первоначально — бог ветра (апеллатив <mentioned xml:lang="ira"><w>vāyu-</w>
|
||
<gloss><q>ветер</q></gloss></mentioned>). Со временем приобретает черты и манифестации
|
||
бога войны, бога мщения, бога смерти и др. (<bibl><author>Wikander</author>.
|
||
<title>Vayu</title>. <pubPlace>Uppsala—Lund</pubPlace>, <date>1941</date></bibl>). В
|
||
авестийском тексте (<bibl><title>Aogmadaeča</title>
|
||
<biblScope>77—81</biblScope></bibl>) особенно ярко выступает роль <w>Vayu </w>как бога
|
||
смерти. Смысл текста сводится к тому, что человек может преодолеть любые опасности:
|
||
встречу с драконом, медведем, разбойником, даже целым войском; но если на его пути встал
|
||
бог смерти <w>Vayu</w>, ему нет спасения. По осетинским эсхатологическим представлениям мы
|
||
также видим Ваюга в роли стража царства мертвых (см. выше цитату: <bibl><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>71</biblScope></bibl>). <mentioned xml:lang="uk"><lang>Украинский</lang>
|
||
<gloss>сказочный персонаж</gloss>
|
||
<w>Вій</w></mentioned> (из
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T022445+0300" comment="непонятно, что за язык: он считает, что вий из иранского?"?><w type="rec">Wēyu-</w><?oxy_comment_end ?>) в одноименной повести Гоголя также является по
|
||
существу демоном смерти. Непрочное, как бы <q rendition="#rend_doublequotes">бескостное</q> фонетическое тело имени этого божества (два сонанта, <c>w</c> и
|
||
<c>у</c>, и два гласных, <c>ē</c> и <c>u</c>) не благоприятствовали его стойкости, и оно
|
||
не оставило следов во многих иранских и индоевропейских языках. С большей или меньшей
|
||
уверенностью оно распознается в следующих терминах религии и демонологии: <mentioned xml:lang="pal"><lang/>
|
||
<w>Wāy</w></mentioned> = <mentioned xml:lang="ae"><lang/>
|
||
<w>Vayu-</w></mentioned>, нарицательно <mentioned xml:lang="pal"><w>wāy</w>,
|
||
<w>andarwāy</w>
|
||
<gloss><q>воздух</q></gloss></mentioned>, <mentioned xml:lang="pal"><w>andarwāyīk</w>
|
||
<gloss><q>воздушный</q></gloss></mentioned>; <mentioned xml:lang="xcl"><lang/>
|
||
<note type="comment">(из иран.)</note>
|
||
<w>vahukʼ</w>
|
||
<gloss><q>колдун</q></gloss>, <gloss><q>чародей</q></gloss></mentioned>; <mentioned xml:lang="ku"><lang/>
|
||
<w>wəjuk</w>
|
||
<gloss><q>ночное чудовище</q></gloss>
|
||
<note type="bibl">(сообщение Ч. <name>Бакаева</name>)</note></mentioned>; <mentioned xml:lang="sgh"><lang/>
|
||
<w>vaid</w>, <w>void</w>
|
||
<note type="comment">(← <mentioned xml:lang="ira"><w type="rec">vayu-daiva-</w></mentioned>?)</note></mentioned>, <mentioned xml:lang="tg-x-vanj"><lang>тадж.</lang>
|
||
<note type="comment">(вандж.)</note>
|
||
<w>voyt</w>
|
||
<gloss><q>горный дух</q></gloss>, <gloss><q>исполин</q></gloss>,
|
||
<gloss><q>сверхчеловеческое существо, рождающееся из вихря, смерча</q></gloss>
|
||
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Розенфельд._Вандж."/>
|
||
<biblScope>120</biblScope></bibl>)</note></mentioned>; <mentioned xml:lang="pal"><lang/>
|
||
<w type="rec">Wešparkar</w> (<w>Wyšprkr</w>) <note type="comment">= <mentioned xml:lang="ira"><w type="rec">Wayuš- uparakara-</w></mentioned> (<mentioned xml:lang="ae"><lang/>
|
||
<phr>Vayuš uparō-kairyō</phr></mentioned>)</note>
|
||
<gloss>имя трехликого божества</gloss>
|
||
<note type="bibl">(<bibl><ref type="bibl" target="#ref_VJ"/>
|
||
<biblScope>911, 917, 918, 930, 935</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_TSP"/>
|
||
<biblScope>842</biblScope></bibl>)</note></mentioned>; <mentioned xml:lang="xbc"><lang/>
|
||
<w>Oēšo</w>
|
||
<note type="comment">(= <w>Wēš</w> = <w>Wayuš</w>)</note>
|
||
<gloss>имя верховного божества</gloss>
|
||
<note type="bibl">(<bibl><author>Humbach</author>. <title>Vayu, Śiva und Spiritus vivens
|
||
im ostiranischen Synkretismus</title>. <ref type="bibl" target="#ref_AI"/>
|
||
<biblScope>IV 402—408</biblScope></bibl>)</note></mentioned>;<note type="footnote">У
|
||
саков (индо-скифов)
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T024303+0300" comment="поставил сак. но это кажется не тот сакский"?><mentioned xml:lang="kho"><gloss>ветер</gloss> чтился под именем
|
||
<w>οαδο</w></mentioned><?oxy_comment_end ?> (на монетах) = ос. <ref type="xr" target="#entry_wad"/> (<bibl><author>Schmeja</author>. <title>Iranisches bei
|
||
Lukian</title>. <bibl type="m"><title>Serta Philologica Aenipontana</title>,
|
||
<biblScope>II</biblScope>. <pubPlace>Innsbruck</pubPlace>,
|
||
<date>1972</date></bibl>, <biblScope>стр. 28, прим. 42</biblScope></bibl>).</note>
|
||
<mentioned xml:lang="ae"><lang/>
|
||
<w>Vayu-</w>
|
||
<gloss>имя божества и демона, владыки воздушного пространства</gloss></mentioned>;
|
||
<mentioned xml:lang="peo"><lang/>
|
||
<w>Οιο</w>
|
||
<note type="comment">= <w>Wayu</w></note>
|
||
<note type="comment">в <mentioned xml:lang="peo"><gloss>личном имени</gloss>
|
||
<w>Oιόβaξος</w>
|
||
<note type="bibl">(<bibl><author>Геродот</author>
|
||
<biblScope>IV 84, VII 68, IX 115, 119</biblScope></bibl>)</note>
|
||
<note type="comment">= <mentioned xml:lang="ira"><w type="rec">Vayu-vazdā</w></mentioned></note></mentioned></note></mentioned>, ср. по
|
||
образованию <mentioned xml:lang="peo"><w>Ἀρτάβαζος</w> = <w>Artavazdā</w></mentioned> (о
|
||
передаче перс. <c>v</c> → гр. <c>β</c>, перс. <c>zd</c> → гр. <c>ζ</c> см.: <bibl>Rüdiger
|
||
<author>Schmitt</author>. <title>Medisches und persisches Sprachgut bei
|
||
Herodot</title>. <ref type="bibl" target="#ref_ZDMG"/>
|
||
<biblScope>1967 CXVII 1 128, прим. 69, и 132, прим. 97</biblScope></bibl>); о культе
|
||
ветра у персов сообщает <quote><bibl><author>Геродот</author> (<biblScope>I
|
||
131</biblScope></bibl>: <q rendition="#rend_doublequotes">поклоняются солнцу, луне,
|
||
земле, огню, воде, ветрам</q></quote>); <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>Vāyu-</w>
|
||
<gloss><q>бог ветра</q></gloss></mentioned>; <mentioned xml:lang="x-nuristan"><lang/>
|
||
<w>waičī</w>
|
||
<gloss>название демона, духа</gloss>
|
||
<note type="bibl">(<bibl><author>Morgenstierne</author>, <ref type="bibl" target="#ref_NTS"/>
|
||
<biblScope>1954 XVII 320</biblScope></bibl>)</note></mentioned>. В числе скифских
|
||
богов <bibl><author>Геродот</author> (<biblScope>IV 59</biblScope>)</bibl> называет
|
||
<mentioned xml:lang="xsc"><w>Οιτόσυρος</w></mentioned>, которого он приравнивает к
|
||
греческому Аполлону. Имя в данной форме не имеет приемлемого объяснения. Но если мы примем
|
||
во внимание, что маюскульные <c>Γ</c> и <c>Τ</c> легко смешивались (отсюда колебание в
|
||
написании имени <mentioned xml:lang="xsc"><gloss>скифской Афродиты</gloss>
|
||
<w>ΑΡΓΙΜΠΑΣΑ</w> || <w>ΑΡΤΙΜΠΑΣΑ</w></mentioned>), то возникает мысль, что
|
||
<w>ΟΙΤΟΣΥΡΟΣ</w> —ошибочное написание вместо <mentioned xml:lang="xsc"><w>ΟΙΓΟΣΥΡΟΣ</w>
|
||
<note type="comment">= иран. <mentioned xml:lang="ira"><w type="rec">Wayuka-sūra-</w>
|
||
<gloss><q rendition="#rend_doublequotes">могучий Ваюка</q></gloss></mentioned> с
|
||
озвончением <c>k</c> → <c>g</c></note></mentioned>.<note type="footnote">Раннее
|
||
озвончение глухих между гласными характерно для северноиранских наречий; ср. <mentioned xml:lang="sog"><w>Suɣda</w>
|
||
<gloss><q>Согдиана</q></gloss></mentioned> из <mentioned xml:lang="ira"><w>suxta</w>
|
||
<gloss><q>чистый</q></gloss>, <gloss><q>святой</q></gloss></mentioned> (ос. <ref type="xr" target="#entry_syǧdæg"/>) и др. (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
|
||
<biblScope>211</biblScope></bibl>).</note> Стало быть, <mentioned xml:lang="xsc"><lang/>
|
||
<w type="rec">oigo</w></mentioned> = ос. <oRef>wæjyg</oRef>. Культ ветра у скифов
|
||
находит подтверждение и другого античного автора. По <bibl><author>Лукиану</author>
|
||
(<title>Toxaris</title>
|
||
<biblScope>38</biblScope>)</bibl>, скифы клялись Ветром (<quote>ἄνεμος</quote>) и Мечом
|
||
(<quote>ἀκινάκης</quote>); см.: <bibl><author>Schmeja</author>. <title>Iranisches bei
|
||
Lukian</title>. <bibl type="m"><title>Serta Philologica Aenipontana</title>,
|
||
<biblScope>II</biblScope>. <pubPlace>Innsbruck</pubPlace>, <date>1972</date></bibl>,
|
||
<biblScope>стр. 28</biblScope></bibl>. — За пределами индоиранского следы древнего
|
||
бога ветра распознаются в славянском, балтийском, латинском. <mentioned xml:lang="uk"><lang>Укр.</lang>
|
||
<w>Biй</w>
|
||
<note type="comment">(из слав. <mentioned xml:lang="sla"><w type="rec">Wēj</w></mentioned>)</note>, — по Гоголю, <gloss>персонаж украинской народной
|
||
демонологии</gloss></mentioned>, <q rendition="#rend_doublequotes">колоссальное
|
||
создание простонародного воображения</q>, — как уже отмечалось, выступает в одноименной
|
||
повести как демон смерти. Об этом свидетельствуют: <mentioned xml:lang="prg"><lang/>
|
||
<w>Wéjo-patis</w>
|
||
<gloss><q rendition="#rend_doublequotes">Владыка ветер</q></gloss></mentioned>;
|
||
<mentioned xml:lang="la"><lang/>
|
||
<w>Vēdius</w>
|
||
<gloss><q>Ἀπόλλων νόμιος</q></gloss>, <gloss><q>пастушеский Аполлон</q></gloss>
|
||
<note type="comment">из <mentioned xml:lang="la"><w>Vējus dius</w>
|
||
<gloss><q rendition="#rend_doublequotes">бог
|
||
Вей</q></gloss></mentioned></note></mentioned> (стяжение такого же порядка, как, скажем,
|
||
<mentioned xml:lang="la"><w>vendo</w>
|
||
<gloss><q>продаю</q></gloss></mentioned> из <mentioned xml:lang="la"><phr>venum
|
||
do</phr></mentioned>, <mentioned xml:lang="la"><w>capillus</w></mentioned> из <mentioned xml:lang="la"><phr>capitis pilus</phr></mentioned> и т. п.),<note type="footnote">То,
|
||
что и в скифском, и в латинском <mentioned xml:lang="ine"><gloss>бог ветра</gloss>
|
||
<w type="rec">Vēyu-</w></mentioned> приравнивается к Аполлону, не говорит ли о том,
|
||
что между этими двумя богами было искони какое-то функциональное родство?</note>
|
||
<mentioned xml:lang="la"><w>Vējovis</w>
|
||
<note type="comment">из <mentioned xml:lang="la"><phr>Vējus
|
||
Jovis</phr></mentioned></note>
|
||
<gloss><q>бог мщения и загробного мира</q></gloss></mentioned>. — Демонизация богов,
|
||
<quote><q rendition="#rend_doublequotes">the demonizing of the gods</q>
|
||
(<bibl><author>Burrow</author>. <title>The Proto-Indoaryans</title>. <ref type="bibl" target="#ref_JRAS"/>
|
||
<biblScope>1973, стр. 131</biblScope></bibl>)</quote>, <quote><q rendition="#rend_doublequotes">Demonisierung der Gottheiten</q>
|
||
(<bibl><author>Wikander</author>. <title>Der arische Männerbund</title>.
|
||
<pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>стр.
|
||
56</biblScope></bibl>)</quote> — обычное явление в истории peлигий, в частности у
|
||
индоиранских народов. Она может быть, во-первых, результатом межплеменных антагонизмов:
|
||
боги враждебного племени низводятся в ранг демонов. Во-вторых, она может быть связана с
|
||
религиозной реформой или переходом в новую веру: старые боги становятся демонами.
|
||
Демонизация <w>Vayu</w> была облегчена тем, что стихия, которую он олицетворял, — ветер —
|
||
была двойственной, то благоприятной, то губительной для человека. Поэтому зороастрийская
|
||
традиция различала два <w>Vayu</w>, доброго и злого: <mentioned xml:lang="pal"><lang/>
|
||
<phr>Wāy i veh</phr></mentioned> и <mentioned xml:lang="pal"><phr>Wāy i
|
||
wattar</phr></mentioned>. В одной осетинской сказке перечисляются как добрые дела ветра
|
||
(пригоняет тучи в засуху, разгоняет их в ненастье, веет зерно, вращает крылья мельницы),
|
||
так и злые (разносит скошенное сено, сжатый хлеб, вырывает деревья и пр.) (<bibl><ref type="bibl" target="#src_ИАС"/>
|
||
<biblScope>II 40</biblScope></bibl>).<note type="footnote">Двойственность приписывалась
|
||
и другим богам. Так, Митра выступает то как бог солнца, то как бог ночного неба
|
||
(<bibl><author>Hertel</author>. <title>Die Sonne und Mithra im Awesta</title>.
|
||
<pubPlace>Leipzig</pubPlace>, <date>1927</date></bibl>). <quote><q rendition="#rend_doublequotes">…schon in indogermanischer Zeit gab es einan in zwei
|
||
Aspekten erscheinenden <hi rendition="#rend_smallcaps">Doppelgott</hi>, der
|
||
verschieden ausgestattet worden ist nach den jeweiligen lokalen und klimatischen
|
||
Verhältnissen</q> (<bibl><author>Johansson</author>. <title>Die altindische Göttin
|
||
Dhiṣaṇa und Verwandtes</title>. <pubPlace>Uppsala—Leipzig</pubPlace>,
|
||
<date>1917</date>, <biblScope>стр. 136</biblScope></bibl>)</quote>.</note>
|
||
Христианизация алан была, вероятно, тем последним ударом, который превратил когда-то
|
||
могучего и чтимого бога в глупого великана. — Особую проблему представляют
|
||
<mentioned><mentioned xml:lang="sog"><lang/>
|
||
<w>wʼywk</w></mentioned>, <mentioned xml:lang="xpr" extralang="pal"><lang/>
|
||
<w>wʼywg</w></mentioned>
|
||
<gloss><q>охотник</q></gloss></mentioned>. Они считаются производными от <mentioned xml:lang="ira"><w>wāy-</w>
|
||
<gloss><q>бежать</q></gloss>, <gloss><q>преследовать</q></gloss></mentioned>
|
||
(<bibl><author>Henning</author>, <ref type="bibl" target="#ref_AI"/>
|
||
<biblScope>XV 131, прим. 2, 175, прим. 4</biblScope></bibl>). По звуковому облику
|
||
соблазнительно сближение этих слов с ос. <oRef xml:lang="os-x-iron">wæjyg</oRef> | <w xml:lang="os-x-digor">wæjug</w> (<bibl><ref type="bibl" target="#ref_Gershevitch"/>
|
||
<biblScope>§ 978</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_Gershevitch._Mithra">Mithra</ref>
|
||
<biblScope>321—322</biblScope></bibl>). И тем не менее оно неприемлемо. В образе и
|
||
поведении осетинских ваюгов нет ничего, что оправдывало бы такую этимологию. Как
|
||
справедливо замечает <quote><name>Dumézil</name>, <q rendition="#rend_doublequotes">le
|
||
malheur est que les géants ossètes ne se caractérisent ni comme chasseurs ni comme
|
||
coureurs</q> (<bibl><ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1959, стр. 172, прим. 1</biblScope></bibl>)</quote>. Верно, что мы видим
|
||
иногда ваюгов на охоте, например <mentioned xml:lang="os-x-digor"><note type="bibl">(<bibl><ref type="bibl" target="#ref_MSt."/>
|
||
<biblScope>29</biblScope></bibl>)</note>: <s>wæjug cawæni randæj</s>
|
||
<gloss><q rendition="#rend_doublequotes">ваюг отправился на
|
||
охоту</q></gloss></mentioned>. Но в этом нет ничего специфического для них. Им
|
||
приписываются все обычные занятия самих осетин: земледелие, скотоводство, охота.
|
||
Ваюг-пахарь и ваюг-пастух нередко фигурируют в сказках. Возможна иная постановка вопроса:
|
||
не восходит ли <mentioned xml:lang="sog"><lang/>
|
||
<w>wʼywk</w>
|
||
<gloss><q>охотник</q></gloss></mentioned> к тому же <mentioned xml:lang="ira"><w>Vāyuka</w>
|
||
<gloss><q>бог ветра</q></gloss></mentioned>, как <mentioned xml:lang="pi"><lang/>
|
||
<w>ludda</w>
|
||
<gloss><q>охотник</q></gloss></mentioned> восходит к
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T030450+0300" comment="поставил др.инд. условно"?><mentioned xml:lang="inc-x-old"><w>Rudra</w>, <gloss>божеству бури и грозы, отцу ветровых божеств
|
||
Марутов</gloss>
|
||
<note type="bibl">(<bibl><author>Wikander</author>. <title>Der arische
|
||
Männerbund</title>. <pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>стр.
|
||
73</biblScope></bibl>. — <bibl><author>Bailey</author>, <ref type="bibl" target="#ref_BSOAS"/>
|
||
<biblScope>1966 XXIX 521</biblScope></bibl>)</note></mentioned><?oxy_comment_end ?>?
|
||
— Ос. <oRef>wæjyg</oRef> вошло в некоторые кавказские языки: <mentioned><mentioned xml:lang="dar"><lang/>
|
||
<w>vahig</w></mentioned> по значению соответствует <mentioned xml:lang="lez"><lang/>
|
||
<w>dev</w></mentioned>, <mentioned xml:lang="av"><lang/>
|
||
<w>nart</w></mentioned>
|
||
<gloss><q>сказочный великан</q></gloss>
|
||
<note type="comment">(сообщение Л. <name>Жиркова</name>)</note></mentioned>; <mentioned xml:lang="ka"><lang/>
|
||
<w>veeba</w>
|
||
<gloss><q>громадный</q></gloss>, <gloss><q>огромный</q></gloss>
|
||
<note type="comment">(из <w type="rec">veega</w> под влиянием употребительного форманта
|
||
<mentioned xml:lang="ka"><m>-ba</m></mentioned>, как, например, <mentioned xml:lang="ka"><w>ǰanaba</w>
|
||
<gloss><q>преисподняя</q></gloss></mentioned> из <mentioned xml:lang="ar"><lang/>
|
||
<w>ǰahannam</w></mentioned>?)</note></mentioned>, <mentioned xml:lang="sva"><lang/>
|
||
<w>wääba</w>
|
||
<gloss><q>громадина</q></gloss>, <gloss><q>великий</q></gloss>,
|
||
<gloss><q>нечистый</q></gloss>, <note type="comment"><quote><q rendition="#rend_doublequotes">часто в приложении к <mentioned xml:lang="sva"><gloss>злому духу</gloss>: <phr>wääba daw</phr></mentioned></q> (<bibl><ref type="bibl" target="#ref_Марр._Сван."/>
|
||
<biblScope>15</biblScope></bibl>)</quote></note></mentioned>.<lb/><bibl><author>Абаев</author>.
|
||
<title>Осетинское <w xml:lang="os-x-iron">wæjyg</w> | <w xml:lang="os-x-digor">wæjug</w></title>. <bibl type="j"><title>Тр. Инст. языкозн.</title></bibl>
|
||
<biblScope>1956 VI 450—457</biblScope></bibl>; <bibl><title>Дохристианская религия
|
||
алан</title>. Докл. на <bibl type="conf"><title>XXV Междунар. конгрессе
|
||
востоковедов</title>, <pubPlace>М.</pubPlace>, <date>1960</date></bibl>,
|
||
<biblScope>стр. 5—7</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/>
|
||
<biblScope>111—115</biblScope></bibl>. — <bibl><author>Dumézil</author>. <title>Noms
|
||
mythiques indo-iraniens dans le folklore des osses</title>. <ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1956, стр. 349— 352</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1959, стр. 171</biblScope></bibl>; <bibl><title>Mythe et épopée</title>.
|
||
<pubPlace>Paris</pubPlace>, <date>1968</date>, <biblScope>стр. 63, прим.
|
||
1</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_Benveniste._Etudes"/>
|
||
<biblScope>131</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_ВЯ"/>
|
||
<biblScope>1982 II 23—24</biblScope></bibl>.</etym>
|
||
<etym xml:lang="en">Goes back to <mentioned xml:lang="ira"><lang/>
|
||
<w type="rec">Wā̌yuka-</w></mentioned>, from the <mentioned xml:lang="ira"><gloss>name
|
||
of a deity</gloss>
|
||
<w>Wā̌yu-</w></mentioned>, <mentioned xml:lang="ine"><lang/>
|
||
<w type="rec">Wēyu</w></mentioned>. Originally, the god of wind (common noun <mentioned xml:lang="ira"><w>vāyu-</w>
|
||
<gloss><q>wind</q></gloss></mentioned>). With time acquires the traits and
|
||
manifestations of the god of war, god of vengeance, god of death etc.
|
||
(<bibl><author>Wikander</author>. <title>Vayu</title>.
|
||
<pubPlace>Uppsala—Lund</pubPlace>, <date>1941</date></bibl>). In an Avestan text
|
||
(<bibl><title>Aogmadaeča</title>
|
||
<biblScope>77—81</biblScope></bibl>) the role of <w>Vayu</w> as a god of death is
|
||
particularly prominent. The core meaning of the text is that man can overcome any danger:
|
||
meeting a dragon, a bear, a brigand, even a whole army; but if the god of death
|
||
<w>Vayu</w> is on his path, he has no recourse. According to the Ossetian eschatological
|
||
beliefs, Wæyug also appears as the guardian of the land of the dead (see above the quote:
|
||
<bibl><ref type="bibl" target="#src_Коста"/>
|
||
<biblScope>71</biblScope></bibl>). The <mentioned xml:lang="uk"><lang/>
|
||
<gloss>fairy-tale character</gloss>
|
||
<w>Vij</w></mentioned> (from
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T022445+0300" comment="непонятно, что за язык: он считает, что вий из иранского?"?><w type="rec">Wēyu-</w><?oxy_comment_end ?>) in the eponymous tale by Gogol is also in
|
||
essence a demon of death. The infirm, somewhat <q rendition="#rend_doublequotes">spineless</q> phonetic structure of the name of this deity (two sonorants, <c>w</c> are
|
||
<c>у</c>, and two vowels, <c>ē</c> and <c>u</c>) did not contribute to its stability,
|
||
and it left no trace in many Iranian and Indo-European languages. With greater or smaller
|
||
certainty it is recognized in the following terms of religion and demonology: <mentioned xml:lang="pal"><lang/>
|
||
<w>Wāy</w></mentioned> = <mentioned xml:lang="ae"><lang/>
|
||
<w>Vayu-</w></mentioned>, as a common noun <mentioned xml:lang="pal"><w>wāy</w>,
|
||
<w>andarwāy</w>
|
||
<gloss><q>air</q></gloss></mentioned>, <mentioned xml:lang="pal"><w>andarwāyīk</w>
|
||
<gloss><q>aerial</q></gloss></mentioned>; <mentioned xml:lang="xcl"><lang/>
|
||
<note type="comment">(from Iranian)</note>
|
||
<w>vahukʼ</w>
|
||
<gloss><q>sorcerer</q></gloss>, <gloss><q>wizard</q></gloss></mentioned>; <mentioned xml:lang="ku"><lang/>
|
||
<w>wəjuk</w>
|
||
<gloss><q>night beast</q></gloss>
|
||
<note type="bibl">(communication of Č. <name>Bakaev</name>)</note></mentioned>;
|
||
<mentioned xml:lang="sgh"><lang/>
|
||
<w>vaid</w>, <w>void</w>
|
||
<note type="comment">(← <mentioned xml:lang="ira"><w type="rec">vayu-daiva-</w></mentioned>?)</note></mentioned>, <mentioned xml:lang="tg-x-vanj"><lang>Tajik</lang>
|
||
<note type="comment">(Vanj)</note>
|
||
<w>voyt</w>
|
||
<gloss><q>mountain spirit</q></gloss>, <gloss><q>giant</q></gloss>, <gloss><q>superhuman
|
||
being born of whirlwind, tornado</q></gloss>
|
||
<note type="bibl">(<bibl><ref type="bibl" target="#ref_Розенфельд._Вандж."/>
|
||
<biblScope>120</biblScope></bibl>)</note></mentioned>; <mentioned xml:lang="pal"><lang/>
|
||
<w type="rec">Wešparkar</w> (<w>Wyšprkr</w>) <note type="comment">= <mentioned xml:lang="ira"><w type="rec">Wayuš- uparakara-</w></mentioned> (<mentioned xml:lang="ae"><lang/>
|
||
<phr>Vayuš uparō-kairyō</phr></mentioned>)</note>
|
||
<gloss>name of a three-faced deity</gloss>
|
||
<note type="bibl">(<bibl><ref type="bibl" target="#ref_VJ"/>
|
||
<biblScope>911, 917, 918, 930, 935</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_TSP"/>
|
||
<biblScope>842</biblScope></bibl>)</note></mentioned>; <mentioned xml:lang="xbc"><lang/>
|
||
<w>Oēšo</w>
|
||
<note type="comment">(= <w>Wēš</w> = <w>Wayuš</w>)</note>
|
||
<gloss>name of the supreme deity</gloss>
|
||
<note type="bibl">(<bibl><author>Humbach</author>. <title>Vayu, Śiva und Spiritus vivens
|
||
im ostiranischen Synkretismus</title>. <ref type="bibl" target="#ref_AI"/>
|
||
<biblScope>IV 402—408</biblScope></bibl>)</note></mentioned>;<note type="footnote">Among the Saka (Indo-Scythians) the
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T024303+0300" comment="поставил сак. но это кажется не тот сакский"?><mentioned xml:lang="kho"><gloss>wind</gloss> was venerated under the name
|
||
<w>οαδο</w></mentioned><?oxy_comment_end ?> (on coins) = Ossetic <ref type="xr" target="#entry_wad"/> (<bibl><author>Schmeja</author>. <title>Iranisches bei
|
||
Lukian</title>. <bibl type="m"><title>Serta Philologica Aenipontana</title>,
|
||
<biblScope>II</biblScope>. <pubPlace>Innsbruck</pubPlace>,
|
||
<date>1972</date></bibl>, <biblScope>p. 28, fn. 42</biblScope></bibl>).</note>
|
||
<mentioned xml:lang="ae"><lang/>
|
||
<w>Vayu-</w>
|
||
<gloss>name of a deity and demon, lord of the airspace</gloss></mentioned>; <mentioned xml:lang="peo"><lang/>
|
||
<w>Οιο</w>
|
||
<note type="comment">= <w>Wayu</w></note>
|
||
<note type="comment">in the <mentioned xml:lang="peo"><gloss>personal name</gloss>
|
||
<w>Oιόβaξος</w>
|
||
<note type="bibl">(<bibl><author>Herodotus</author>
|
||
<biblScope>IV 84, VII 68, IX 115, 119</biblScope></bibl>)</note>
|
||
<note type="comment">= <mentioned xml:lang="ira"><w type="rec">Vayu-vazdā</w></mentioned></note></mentioned></note></mentioned>, cf. by
|
||
derivation <mentioned xml:lang="peo"><w>Ἀρτάβαζος</w> = <w>Artavazdā</w></mentioned> (on
|
||
the transmission of Persian <c>v</c> → Greek <c>β</c>, Persian <c>zd</c> → Greek <c>ζ</c>
|
||
see: <bibl>Rüdiger <author>Schmitt</author>. <title>Medisches und persisches Sprachgut bei
|
||
Herodot</title>. <ref type="bibl" target="#ref_ZDMG"/>
|
||
<biblScope>1967 CXVII 1 128, fn. 69, and 132, fn. 97</biblScope></bibl>); the cult of
|
||
the wind among the Persians is reported by <quote><bibl><author>Herodotus</author>
|
||
(<biblScope>I 131</biblScope></bibl>: <q rendition="#rend_doublequotes">they
|
||
sacrifice also to the sun and moon and earth and fire and water and
|
||
winds.</q></quote>); <mentioned xml:lang="inc-x-old"><lang/>
|
||
<w>Vāyu-</w>
|
||
<gloss><q>god of wind</q></gloss></mentioned>; <mentioned xml:lang="x-nuristan"><lang/>
|
||
<w>waičī</w>
|
||
<gloss>name of demon, spirit</gloss>
|
||
<note type="bibl">(<bibl><author>Morgenstierne</author>, <ref type="bibl" target="#ref_NTS"/>
|
||
<biblScope>1954 XVII 320</biblScope></bibl>)</note></mentioned>. Among the Scythian
|
||
gods <bibl><author>Herodotus</author> (<biblScope>IV 59</biblScope>)</bibl> names
|
||
<mentioned xml:lang="xsc"><w>Οιτόσυρος</w></mentioned>, which he equates with the Greek
|
||
Apollo. The name in this form has no acceptable explanation. But if we take into account
|
||
that majuscule <c>Γ</c> and <c>Τ</c> were easily contaminated (whence alternation in the
|
||
spelling of the name of the <mentioned xml:lang="xsc"><gloss>Scythian Aphrodite</gloss>
|
||
<w>ΑΡΓΙΜΠΑΣΑ</w> || <w>ΑΡΤΙΜΠΑΣΑ</w></mentioned>), this leads to the thought that
|
||
<w>ΟΙΤΟΣΥΡΟΣ</w> is a misspelling of <mentioned xml:lang="xsc"><w>ΟΙΓΟΣΥΡΟΣ</w>
|
||
<note type="comment">= Iranian <mentioned xml:lang="ira"><w type="rec">Wayuka-sūra-</w>
|
||
<gloss><q rendition="#rend_doublequotes">the powerful Wayuka</q></gloss></mentioned>
|
||
with voicing <c>k</c> → <c>g</c></note></mentioned>.<note type="footnote">Early
|
||
intervocalic voicing is characteristic of North Iranian varieties; cf. <mentioned xml:lang="sog"><w>Suɣda</w>
|
||
<gloss><q>Sogdiana</q></gloss></mentioned> from <mentioned xml:lang="ira"><w>suxta</w>
|
||
<gloss><q>pure</q></gloss>, <gloss><q>holy</q></gloss></mentioned> (Ossetic <ref type="xr" target="#entry_syǧdæg"/>) etc. (<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
|
||
<biblScope>211</biblScope></bibl>).</note> Therefore, <mentioned xml:lang="xsc"><lang/>
|
||
<w type="rec">oigo</w></mentioned> = Ossetic <oRef>wæjyg</oRef>. The cult of the wind
|
||
among the Scythians is also confirmed by another antique author. According to
|
||
<bibl><author>Lucian</author> (<title>Toxaris</title>
|
||
<biblScope>38</biblScope>)</bibl>, the Scythians swore by the wind
|
||
(<quote>ἄνεμος</quote>) and the Sword (<quote>ἀκινάκης</quote>); see:
|
||
<bibl><author>Schmeja</author>. <title>Iranisches bei Lukian</title>. <bibl type="m"><title>Serta Philologica Aenipontana</title>, <biblScope>II</biblScope>.
|
||
<pubPlace>Innsbruck</pubPlace>, <date>1972</date></bibl>, <biblScope>p.
|
||
28</biblScope></bibl>. — Outside Iranian, the traces of an ancient wind god are
|
||
recognized in Slavic, Baltic, Latin. <mentioned xml:lang="uk"><lang/>
|
||
<w>Vij</w>
|
||
<note type="comment">(from Slavic <mentioned xml:lang="sla"><w type="rec">Wēj</w></mentioned>)</note> — according to Gogol, <gloss>a character of Ukrainian
|
||
folk demonology</gloss></mentioned>, <q rendition="#rend_doublequotes">a colossal
|
||
creation of folk imagination</q> — as already mentioned, acts in the eponymous tale as a
|
||
demon of death. This is testified by: <mentioned xml:lang="prg"><lang/>
|
||
<w>Wéjo-patis</w>
|
||
<gloss><q rendition="#rend_doublequotes">Wind lord</q></gloss></mentioned>; <mentioned xml:lang="la"><lang/>
|
||
<w>Vēdius</w>
|
||
<gloss><q>Ἀπόλλων νόμιος</q></gloss>, <gloss><q>shepherd Apollo</q></gloss>
|
||
<note type="comment">from <mentioned xml:lang="la"><w>Vējus dius</w>
|
||
<gloss><q rendition="#rend_doublequotes">god
|
||
Vey</q></gloss></mentioned></note></mentioned> (fusion of the same order as <mentioned xml:lang="la"><w>vendo</w>
|
||
<gloss><q>I sell</q></gloss></mentioned> from <mentioned xml:lang="la"><phr>venum
|
||
do</phr></mentioned>, <mentioned xml:lang="la"><w>capillus</w></mentioned> from
|
||
<mentioned xml:lang="la"><phr>capitis pilus</phr></mentioned> etc.),<note type="footnote">Couldn’t the fact that, as in Scythian, in Latin the <mentioned xml:lang="ine"><gloss>god of wind</gloss>
|
||
<w type="rec">Vēyu-</w></mentioned> is equated with Apollo, imply some kind of
|
||
functional kinship between the two gods?</note>
|
||
<mentioned xml:lang="la"><w>Vējovis</w>
|
||
<note type="comment">from <mentioned xml:lang="la"><phr>Vējus
|
||
Jovis</phr></mentioned></note>
|
||
<gloss><q>god of vengeance and the afterworld</q></gloss></mentioned>. — <quote><q rendition="#rend_doublequotes">The demonizing of the gods</q>
|
||
(<bibl><author>Burrow</author>. <title>The Proto-Indoaryans</title>. <ref type="bibl" target="#ref_JRAS"/>
|
||
<biblScope>1973, p. 131</biblScope></bibl>)</quote>, <quote><q rendition="#rend_doublequotes">Demonisierung der Gottheiten</q>
|
||
(<bibl><author>Wikander</author>. <title>Der arische Männerbund</title>.
|
||
<pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>p.
|
||
56</biblScope></bibl>)</quote> is a common phenomenon in the history of religion, among
|
||
Indo-Iranian peoples in particular. It can be, first, the result of inter-tribal
|
||
anagonisms: gods of a hostile tribe are reduced to the rank of demons. Second, it can be
|
||
related to religious reform or a shift to a new creed: the old gods become demons. The
|
||
demonization of <w>Vayu</w> was facilitated by the fact that the element that he had
|
||
embodied, the wind, was double-faced, at times favourable, at times harmful to man. Hence
|
||
the Zoroastrian tradition distinguished between two <w>Vayu</w>, a good and an evil one:
|
||
<mentioned xml:lang="pal"><lang/>
|
||
<phr>Wāy i veh</phr></mentioned> and <mentioned xml:lang="pal"><phr>Wāy i
|
||
wattar</phr></mentioned>. One Ossetian fairy tale lists both the good deeds of the wind
|
||
(brings clouds during a drought, disperses them during bad weather, winnows grain, rotates
|
||
the wings of windmills) and the bad deed (disperses mowed hay, harvested grain, uproots
|
||
trees etc.) (<bibl><ref type="bibl" target="#src_ИАС"/>
|
||
<biblScope>II 40</biblScope></bibl>).<note type="footnote">Dualism is ascribed to other
|
||
gods as well. Thus, Mithra acts at time as the god of the sun, at times as the god of
|
||
the night sky (<bibl><author>Hertel</author>. <title>Die Sonne und Mithra im
|
||
Awesta</title>. <pubPlace>Leipzig</pubPlace>, <date>1927</date></bibl>). <quote><q rendition="#rend_doublequotes">…schon in indogermanischer Zeit gab es einan in zwei
|
||
Aspekten erscheinenden <hi rendition="#rend_smallcaps">Doppelgott</hi>, der
|
||
verschieden ausgestattet worden ist nach den jeweiligen lokalen und klimatischen
|
||
Verhältnissen</q> (<bibl><author>Johansson</author>. <title>Die altindische Göttin
|
||
Dhiṣaṇa und Verwandtes</title>. <pubPlace>Uppsala—Leipzig</pubPlace>,
|
||
<date>1917</date>, <biblScope>p. 136</biblScope></bibl>)</quote>.</note> The
|
||
Christianization of the Alans was probably the final blow that turned a once powerful and
|
||
venerated god into a dim-witted giant. — A particular problem is presented by
|
||
<mentioned><mentioned xml:lang="sog"><lang/>
|
||
<w>wʼywk</w></mentioned>, <mentioned xml:lang="xpr" extralang="pal"><lang/>
|
||
<w>wʼywg</w></mentioned>
|
||
<gloss><q>hunter</q></gloss></mentioned>. They are considered to be derivates of
|
||
<mentioned xml:lang="ira"><w>wāy-</w>
|
||
<gloss><q>run</q></gloss>, <gloss><q>go after</q></gloss></mentioned>
|
||
(<bibl><author>Henning</author>, <ref type="bibl" target="#ref_AI"/>
|
||
<biblScope>XV 131, fn. 2, 175, fn. 4</biblScope></bibl>). In accordance to their
|
||
phonetic form, it is tempting to bring them together with Ossetic <oRef xml:lang="os-x-iron">wæjyg</oRef> | <w xml:lang="os-x-digor">wæjug</w> (<bibl><ref type="bibl" target="#ref_Gershevitch"/>
|
||
<biblScope>§ 978</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_Gershevitch._Mithra">Mithra</ref>
|
||
<biblScope>321–322</biblScope></bibl>). Nevertheless, this comparison is unacceptable.
|
||
There is nothing in the character and behaviour of the Ossetian wæyugs that could justify
|
||
such an etymology. As rightly observed by <quote><name>Dumézil</name>, <q rendition="#rend_doublequotes">le malheur est que les géants ossètes ne se
|
||
caractérisent ni comme chasseurs ni comme coureurs</q> (<bibl><ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1959, p. 172, fn. 1</biblScope></bibl>)</quote>. It is true that wæyugs are
|
||
sometimes shown hunting, e.g. <mentioned xml:lang="os-x-digor"><note type="bibl">(<bibl><ref type="bibl" target="#ref_MSt."/>
|
||
<biblScope>29</biblScope></bibl>)</note>: <s>wæjug cawæni randæj</s>
|
||
<gloss><q rendition="#rend_doublequotes">the wæyug went hunting</q></gloss></mentioned>.
|
||
But there is nothing in it that is specific to them. They are described as doing all the
|
||
typical activities of the Ossetians themselves: agriculture, animal husbandry, hunting.
|
||
Farming wæyugs and shepherd wæyugs are not infrequent in fairy tales. We can pose the
|
||
question in a different way: doesn’t <mentioned xml:lang="sog"><lang/>
|
||
<w>wʼywk</w>
|
||
<gloss><q>hunter</q></gloss></mentioned> go back to the same original form <mentioned xml:lang="ira"><w>Vāyuka</w>
|
||
<gloss><q>god of wind</q></gloss></mentioned>, as <mentioned xml:lang="pi"><lang/>
|
||
<w>ludda</w>
|
||
<gloss><q>hunter</q></gloss></mentioned> goes back to
|
||
<?oxy_comment_start author="oleg" timestamp="20231114T030450+0300" comment="поставил др.инд. условно"?><mentioned xml:lang="inc-x-old"><w>Rudra</w>, <gloss>god of storm and thunder, father of the wind
|
||
deities Maruts</gloss>
|
||
<note type="bibl">(<bibl><author>Wikander</author>. <title>Der arische
|
||
Männerbund</title>. <pubPlace>Lund</pubPlace>, <date>1938</date>, <biblScope>p.
|
||
73</biblScope></bibl>. — <bibl><author>Bailey</author>, <ref type="bibl" target="#ref_BSOAS"/>
|
||
<biblScope>1966 XXIX 521</biblScope></bibl>)</note></mentioned><?oxy_comment_end ?>?
|
||
— Ossetic <oRef>wæjyg</oRef> entered into some Caucasian languages: <mentioned><mentioned xml:lang="dar"><lang/>
|
||
<w>vahig</w></mentioned> in semantics corresponds to <mentioned xml:lang="lez"><lang/>
|
||
<w>dev</w></mentioned>, <mentioned xml:lang="av"><lang/>
|
||
<w>nart</w></mentioned>
|
||
<gloss><q>fairy-tale giant</q></gloss>
|
||
<note type="comment">(communication of L. <name>Žirkov</name>)</note></mentioned>;
|
||
<mentioned xml:lang="ka"><lang/>
|
||
<w>veeba</w>
|
||
<gloss><q>giant</q></gloss>, <gloss><q>huge</q></gloss>
|
||
<note type="comment">(from <w type="rec">veega</w> under the influence of the productive
|
||
derivational suffix <mentioned xml:lang="ka"><m>-ba</m></mentioned>, as, e.g., in
|
||
<mentioned xml:lang="ka"><w>ǰanaba</w>
|
||
<gloss><q>hell</q></gloss></mentioned> from <mentioned xml:lang="ar"><lang/>
|
||
<w>ǰahannam</w></mentioned>?)</note></mentioned>, <mentioned xml:lang="sva"><lang/>
|
||
<w>wääba</w>
|
||
<gloss><q>hulk</q></gloss>, <gloss><q>great</q></gloss>, <gloss><q>unclean</q></gloss>,
|
||
<note type="comment"><quote><q rendition="#rend_doublequotes">often in application to
|
||
an <mentioned xml:lang="sva"><gloss>evil spirit</gloss>: <phr>wääba
|
||
daw</phr></mentioned></q> (<bibl><ref type="bibl" target="#ref_Марр._Сван."/>
|
||
<biblScope>15</biblScope></bibl>)</quote></note></mentioned>.<lb/><bibl><author>Abaev</author>.
|
||
<title>Osetinskoe <w xml:lang="os-x-iron">wæjyg</w><w xml:lang="os-x-digor">wæjug</w></title>. <bibl type="j"><title>Trudy Instituta jazykoznanija</title></bibl>
|
||
<biblScope>1956 VI 450—457</biblScope></bibl>; <bibl><title>Doxristianskaja religija
|
||
alan</title> [The Pre-Christian religion of the Alans]. Presentation at <bibl type="conf"><title>XXV meždunarodnyj kongress vostokovedov</title> [25th World
|
||
Congress of Oriental Scholars], <pubPlace>Moscow</pubPlace>, <date>1960</date></bibl>,
|
||
<biblScope>pp. 5–7</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_СЕИ"/>
|
||
<biblScope>111–115</biblScope></bibl>. — <bibl><author>Dumézil</author>. <title>Noms
|
||
mythiques indo-iraniens dans le folklore des osses</title>. <ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1956, pp. 349– 352</biblScope></bibl>; <bibl><ref type="bibl" target="#ref_JA"/>
|
||
<biblScope>1959, p. 171</biblScope></bibl>; <bibl><title>Mythe et épopée</title>.
|
||
<pubPlace>Paris</pubPlace>, <date>1968</date>, <biblScope>p. 63, fn.
|
||
1</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_Benveniste._Etudes"/>
|
||
<biblScope>131</biblScope></bibl>. — <bibl><ref type="bibl" target="#ref_ВЯ"/>
|
||
<biblScope>1982 II 23—24</biblScope></bibl>.</etym>
|
||
</entry>
|
||
</body>
|
||
</text>
|
||
</TEI> |