Филологические науки / Актуальные проблемы перевода

Старший преподаватель кафедры английского языка факультета иностранных языков Бизикоева Л.С.

Северо-Осетинский Государственный Университет им. К.Л.Хетагурова, Россия

Etymological Analysis of some Mythic Characters in Ossetian Nart Saga

Scholars have proved that the Nart corpora have an ancient Iranian core inherited from the Scythians, Sarmatians and Alans history. However, it was not until 1881 that linguists made an attempt to trace some Scythian, Sarmatian and Alanic motives in the Narts Saga. In this respect credit should be given to a famous Russian linguist and historian Vsevolod Miller who was the first to make a thorough analysis of the etymology of the mythic characters of the Narts’ Legends and a great Ossetian linguist Vassily Abaev.

Vsevolod Miller was a great expert and connoisseur of the Ossetian folklore art. In 1881 he published the first volume of his “Ossetian Sketches” which was followed by the second one in 1882.

In the Chapter “Religious Beliefs of the Ossetians” Miller presented a detailed analysis of the etymology of some Ossetian pagan gods. Thus, analyzing the etymology of the most popular gods in the Nart Saga Wacilla (Ossetian Уацилла) and Wastyrdži (Ossetian Уастырджи), Vsevolod Miller came to the conclusion that they correspond to the Christian saints Ilia and George respectively [2: 119].

Wacilla = St.Ilia – the master of thunder and lightning [5:201]. We find it important to add that Vassily Abaev added to the research of Vsevolod Miller some very important details. Mainly, according to Abaev Wacilla comes from wac – divus, divines and Elia – Ilia. After converting to Christianity the pagan god of lightning acquired the characters of Ilia the Christian prophet. Being the master of master of thunder and lightning Wacilla was also the patron of harvest [1: 31].

Giving the etymology of Wastyrdži = St.George, the Christian deity to whom the functions of an ancient pagan deity were transmitted Vassily Abaev writes: “Wac Gergi “Saint George” inherited some characters of pre-Christian worships [1: 56]. He is the most popular personality of the Ossetian folklore, protector of men, warriors and travelers who is believed to accompany them during their travels invisibly, on their right. Wastyrdži is also believed to wear white garments and ride a white three-legged horse and be followed by his hunting hound. “Golden” is Wastyrdži’s permanent epithet. Wastyrdži was also known as a lover of women. To pronounce his name was a taboo for them as he was believed to seduce each woman who happened to say his name. Wastyrdžitӕ – all the members of Wastyrdži family clan living with him in heaven [5:202].

The next to attract Miller’s attention was the character of Kwyrdalagon (Ossetian Курдалагон) – the mythical blacksmith who appears in the heaven or in the country of the Dead. He makes horseshoes for the horses of the dead and tempers warriors in his smithy making them unconquerable and iron (Ossetian андон) [2:118].

In some cases, however, Vsevolod Miller faced problems in defining the etymology of some characters. One of such was Safa – protector of the hearth-chain which used to be a symbol of home and family even in the 20^th century [5:202]. In the second volume of his “Ossetian Sketches” he writes: “As for the name of Safa it is absolutely obscure for us” [4:248-249]. Trying to interpret the name of Safa Vassily Abaev comes to the conclusion that its prototype was the Scythian goddess Tabity which Herodotus identified as the Greek goddess of home [1:10]. When in the 10^th century the Alans were baptized most of their pagan gods received the names of Christian saints. Abaev didn’t exclude that the pagan god of hearth was named after saint Sava – Safa [1:10].

Another name that caused difficulties was that of Donbettyr – a mythical creature, ruler of the deep seas and rivers, lord of the underwater kingdom [5:201]. For Miller the name of Donbettyr was not clear in its second part. The first part contains the word ‘дон’ which means “water”. Unlike, Vselodod Miller Vassily Abaev had no difficulty in giving the etymology. “Donbettyr – a mythical water creature, ruler of the underwater kingdom… Donbettyr is derived from “don” – water and “Bettyr” – Peter (disciple), the literal meaning is “water Peter”. The name “Peter” in the form of Bettyr is met with the Ossetians, the initial β being the result of the dissimilated voicing. Owing to the Gospel disciple Peter was always associated with water. This explains why St.Peter obtained qualities of the pagan water creature [1:367-368].

We touched only on a very small part of the rich material of the Nart Saga. However even this short analysis allows us to estimate the work done by Vsevolod Miller and Vassily Abaev in their studies of the “encyclopedia” of the Ossetians. We haven’t used the works of another outstanding scholar George Dumézil for we think that his point of view on the etymology of the Narts’ characters is worth being studied separately.

Literature

1. Аbaev V.I. Hystorico-Etimological Dictionary of the Ossetian Language in 4 volumes. – Moscow, Leningrad, 1958, 1973, 1979, 1989.

2. Miller Vs.F. Ossetian Sketches. Volume I // Moscow University. First edition. – Moscow, 1881.

3. Miller Vs.F. Ossetian Sketches. Volume II // Moscow University. Second edition. – Moscow, 1882.

4. Nart Saga. Нарты кадджытæ. – Vladikavkaz: Аlania, 1995. – 344 p.

5. Selected Nartæ Tales. Равзаргæ Нарты Кадджытæ.– Tskhinval: South Ossetia, Alania, 2007. – 217 p.

6. Dumézil G. Légendes sur les Nartes suivies de cinq notes mythologiques. – Paris: Imprimerie R.Bussier, 1930. – 216 p.