СЛОВА ДЛЯ ПОНЯТТЯ “ДУХ” В СЕРЕДНЬОПЕРСЬКІЙ МОВІ : ЛЕКСИЧНИЙ ПІДХІД
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Анотація
Терміни, які ми застосовуємо сьогодні, є результатом тривалого багатовікового розвитку, і їхнє вивчення може відкрити для вчених найбільш ранні концепції, на основі яких вони утворилися. У цій статті розглядається важливе поняття “дух”, яке, на думку автора, на початковому етапі було природним, але через свою природу, як газоподібна субстанція, стало загадковим і метафізичним явищем, унаслідок відсутності єдиного уявлення про його природу або визначення. Поняття “дух” як частина живих істот, принаймні в деяких словах, які демонструють поняття “дихання, дуття”, є результатом розвитку значення поняття вітер, а потім його якості, тобто дихання, і нарешті дихання, як маркера буття. Зважаючи на першоджерела, воно завжди було предметом для обговорення, і не тільки в іранських текстах, але і серед вчених від Греції до Індії, що прагнули запропонувати власне визначення або написати про різні якості такого метафізичного явища, як “дух”. У цій статті наочно показано, що, принаймні, деякі слова, включаючи mēnōg, wād, waxš або wāxš, ruwān, gyān, grīw і frawahr, і в більш обмеженому вживанні bōy, dēn, axw, uštāna, на додачу до трьох семітських коренів, тобто r-w / y-ḥ, n-p-š і n-š-m, використовувалися для позначення поняття “дух” в середньоперських текстах, і дослідникам необхідно знати про різні контексти, в яких ці слова використовуються. А саме, що ці слова в деяких випадках вживаються не тільки в їхніх основних або відомих значеннях. І, нарешті, слід зауважити, що середньоперські лексикографи включають слова, що позначають “дух”, у вступах до своїх робіт. Це також стає більш значущим при обговоренні даної концепції через призму багатокультурної ідентичності іранського світогляду, який ввібрав деякі риси інших народів і також наділив їх своїми ідеями. Частково на семітське уявлення про поняття духу вплинули іранські та грецькі ідеї про “дух” як духовну істоту, і це ще більше ускладнило розуміння значення поняття “дух”. Однак між іранською та семітською концепціями “духу” є багато лексичних подібностей. Таким чином, обговорення таких понять, відображених у термінах, зможе надати дослідникам ширше уявлення про концептуальну передачу поняття “дух” у різних текстуальних контекстах.
Як цитувати
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середньоперська мова, лексикографія, дух, душа, зороастрійські тексти, маніхейські тексти
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REFERENCES
Aša R. and Miršāhī M. (1383), Rāsta (The Medical Doctrine of the Magi), Asātīr Publishing, Tehran. (In Persian).
Bahār M. (1390), Bondaheš, Tūs Publisher, Teheran. (In Persian).
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BeDuhn, J. (2001), “The Metabolism of Salvation: Manichaean Concepts of Human Physiology”, in P. Mirecki and J. BeDuhn (eds), The Light and the Darkness: Studies in Manichaeism and its World, Brill, Leiden, pp. 5–37.
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Block D. I. (1989), “The Prophet of the Spirit: the Use of RWḤ in the Book of Ezekiel”, Journal of the Evangelical Theological Society, Vol. 32, no. 1, pp. 27–49.
Boyce M. (2000), “Fravaši”, Encyclopædia Iranica, Vol. X, Fasc. 2, Mazda Publisher, London and New York, pp. 195–9.
Bulakh M. (2005), “On etymology and usage of terms of smell in Geez (old Ethiopic)”, in L. Kogan, N. Koslova, S. Loesov, and S. Tishchenko (eds), Babel und Bibel 2: Memoriae Igor M. Diakonoff, Eisenbrauns, Winona Lake, pp. 409–28.
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Ciancaglini C. A. (2008), Iranian Loanwords in Syriac, Beiträge zur Iranistik, Bd. 28, Dr. Ludwig Reichert Verlag, Wiesbaden.
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Murtonen A. (1990), Hebrew in its West Semitic Setting: A Comparative Survey of Non-Masoretic Hebrew Dialects and Traditions: Part One: A Comparative Lexicon, Brill, Leiden. https://doi.org/10.1163/9789004348301
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