Онлайн книга «Словесность Индии и Ирана. Сакральный текст и смеховая культура»
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The main subject of the paper is the etymology of the phytonym santra in Hindi and its parallels in other Indo-Aryan languages used for an Indian variety of the mandarin orange. The author analyzes the origin of the Kullui sɛngətraand concludes that this form found also in Urdu and Punjabi is influenced by Persiansangtara. However, the above mentioned Persian form does not appear in modern language, it can be traced only for regional variety of Persian which was the language of the Muslim elites of India. Apparently, it is a result of re-interpretation of the Hindustani santra as a compound word consisting of two Persian stems sang ‘stone’ andtara ‘grass’. But the phytonym is not reconstructed for Proto-Indo-Aryan, so its origin remains problematic. The most popular etymology that connects santra with the name of aPortugalian town of Sintra is rejected by the author as unlikely on the base of the analysis of the most early sources mentioning the term (as Babur-nama, Akbar-nama, etc) and of the historical data on the spread of different varieties of citrus. The Portugalian trade and particularly the town of Cintra are connected with the exportation not of mandarin oranges (Citrus reticulata), but of sweet oranges (Citrus sinensis). The origin of the phytonym as well as of the fruit itself indicates without doubt to the north-east part of the South Asia, especially Assam and the place of residence of the Austroasatic Khasi people. The paper proposes a new etymology of the phytonym from Khasi sohñiamtra: soh is a typical for Khasi lexical complex component meaning ‘fruit’, ñiamis apparently connected with the Indo-Aryan nimbu ‘lime’ and trais a parallel to the Mon-Khmer *[t]rrah ‘a kind of citrus’ at the Proto-Austro-Asiatic level. KEYWORDS: Indo-Aryan languages, Pahari languages, Kullui language, Khasi language, Austro-Asiatic languages, etymology, phytonym, citrus. Χρόνος, kā́la-, and Indo-European Metaphors of Time: The Etymology of Ancient Greek χρόνος in the Context of Indo-European Cosmogonic Views Leonid I. Kulikov PhD (Philology), Institute for Oriental and Classical Studies, HSE University (Moscow, Russia); Ghent University (Belgium). E-mail: kulikovli@googlemail.com The Ancient Greek word for time, χρόνος, is qualified by all etymological dictionaries ([Chantraine 1968; Beekes 2010] etc.) as etymologically unclear and morphologically isolated. None of the proposed connections (such as the comparison χρόνος ~ χόρτος ‘enclosure, court’ ~ PIE *ǵher- ‘seize, grasp’) appears plausible. I will demonstrate that this word can be compared to some other Greek words with, arguably, the same root, and has cognates outside Greek, in particular, in Indo-Iranian. KEYWORDS: Ancient Greek, Vedic, Proto-Indo-European, Atharvaveda, Kālasūkta, Heraclitus, Pherecydes of Syros, etymology, time, metaphor, cosmogony. Al-ḥaqq in the section on Buddhism of the Book of Religious and Philosophical Sects of al-Shahrastani Nikolai N. Seleznyov Doctor of Sciences (Philology), Leading Research Fellow, Institute for Oriental and Classical Studies, HSE University (Moscow, Russia). E-mail: nikolai.seleznyov@hse.ru The famous Kitāb al-milal wa’l-niḥal (Book of Religious and Philosophical Sects) of Abū ’l-Fatḥ Muḥammad ‘Abd al-Karīm ibn Abī Bakr Aḥmad al-Shahrastānī (d. 1153), a classic example of traditional Muslim religious studies, contains a section on Buddhism. The characteristics of the text of this section lead to the supposition that the original source of al-Shahrastānī came from the Mahāyāna Buddhist tradition. This tradition has a special focus on the Bodhisattva path. An inventory of the ten reprehensible acts and of the ten virtues constitutes the main part of the section on Buddhism in al-Shahrastānī’s work. It is noteworthy that the word al-ḥaqq is repeatedly used in these descriptions, including the antithesis al-ḫalq – al-ḥaqq. Jean Jolivet and Guy Monnоt noted in their translation of the Book of Religious and Philosophical Sects that the vocabulary used in this case is “totally Muslim” (“Le vocabulaire est tout à fait musulman: ‘créatures’ (ḫalq), ‘le Vrai’ (al-ḥaqq, qui est un nom de Dieu)”). Indeed, al-Ḥaqq is the Qur’ānic epithet of God, and al-ḫalqmeans His creation. Ḥaqqwitnessed to by ḫalq and manifested through it is a well known motif in Sufi writings. Which term corresponds to al-ḥaqq in Buddhist sources? The author of the article compares the passage of al-Shahrastānī with the Devatāsūtra, an Arabic version of which is preserved in the History of Indiaof Rashīd al-Dīn, and shows that al-ḥaqq used in the Arabic version of that Sūtra in a similar context corresponds to the achievement of mokṣa, i.e. liberation from rebirth, in its Sanskrit original. |