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a natural phenomenon. The proverbs with the key word "well" actualize the following cultural and national conceptual features as:

a)well is a deep space (Well is not dug with a needle) [1*];

b)well is a large water tank (Firewood is not carried to the forest, and water is not poured into the well) [1*];

c)well is a source of clean drinking water (Do not spit into the well, it will be used to drink water) [1*], and others.

The analyzed proverbs indicate the depth of well and its importance for human everyday being. The volume of the well (water) is expressed in terms of the well Gestalt presented as a permanent source of water, into which "one should not spit," i.e. the moral-and-figurative maxims about the need for careful attitude to people who have done a lot of good to the others in due time are induced.

The verbal representatives of the hydronimical space are also the concepts "LAKE" (cf.:

Quiet is the lake, but there are many devils in it) and "POND" (You will not pull fish from the pond without difficulty. Don`t throw a small seine into another`s pond. Where there is the pond, there are frogs there) [1*], etc.

The culturally-marked semiotic potential is also accumulated in the semantics of the Russian proverbs with the key episteme "SWAMP", containing the concept "Space". Thus, swamp is identified with:

a)the residence of certain creatures (Every s a n d p i p e r praises its swamp);

b)the importance of creatures living in the given place (home) (Every sandpiper is great in its swamp);

c)danger and unpredictability ( There are devils in a still swamp = Still waters run deep), and others.

The concept "swamp", objectifying a relatively small hydronimical space, is connected the concept "POOL". Cf.: Pools are d e e p in calm water. "From the pool to the hell is as a stone`s throw away, and others.

From the viewpoint of the national-and-cultural characteristic, of interest is the fact that the phenomenon "OCEAN" verbalized by the lexeme of the same name, and being not often used in Russian proverbs is, however, a priori represented as something vast, regal and grand in power and strength. Cf.: O c e a n cannot be crossed by a canoe [1*]. The greatness and power of ocean is explicated through metaphorical gestalt of a canoe (a boat) whose dimensions are negligible in comparison with father-ocean.

The hydronimical paremias reflecting water space include the Russian proverbs with the episteme "MUD." Cf.:

Gold glistens even i n m u d . From dirt - to princes. Pile truth with gold, trample it into mud – it will come out to light. If prince is bad, then prince is put into mud. We will not fall into mud with face. Rye says: "Sow me into ash and in time." And oats says, "Trample me into the mud, and I'll be prince." [1*].

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The above examples show that the inner form of proverbs is formed on the basis of the rationally-marked features, in particular, moral, social and ethnic ones, with which certain realias (gold, truth, the prince, oats) corresponding to the peculiarities of mud are endowed.

Summarizing the analysis of the proverbs, objectifying the hydronimical space, it should be noted that the significant constituents of water space in the Russian culture are: sea, river, well. Emotional-and-psychological experiences of people (fear, sadness, anguish), human qualities, national and culturally-marked attitude to sea realias (recognition of their beauty, power, strength, greatness and, at the same time, possible threat and danger, unpredictability) are explicated through the images of the hydronimical spatial realias, metaphorically categorized in the language. The water realias, verbalized in the Russian proverbial picture of the world, create a cognitive platform for forming a large number of maxims and precepts of moralizing character.

G e o g r a p h i c a l s p a c e ( I I ) is explicated in the Russian proverbial conceptosphere mostly by the concept "MOUNTAIN". As is known, much of the mountain-masses are located in the territory of Russia. The objective characteristics of mountain-masses are actively and productively used in the Russian folklore, both as the cognitive-and-epistemological indicator for world perception, as a whole, and as the subjective (metaphorical) one for everyday existence, in particular. The meaning of the proverbs with the dominant lexeme "Mountain" actualizes many conceptual features of the phenomenon "mountain", which serve as a cognitive basis for the metaphorical projection on the fundamental realias associated with the human sphere. So, for example, mountain, as a geographical space, is associated in the Russian linguistic consciousness with:

a)the measure (reference point) for achieving human progress (You are going to the mountain, <and> hell is catching you for your leg) [1*];

b)a difficult and thorny path of people to achieve their goals (Steep mountains exhausted the dark grey-chestnut horse) [1*];

c)very heavy weight (Grief is from the heart – mountain is from the shoulders =a load off one`s mind).

d)the place of human test (his loyalty and reliability) (The horse is known on the mountain and the friend - in grief) [1*];

e)illusory ideas of man about foreign happiness (Nice are the bells (tambourines) behind the mountains and they will come to us as a bast-basket) [1*];

f)the immobility (static position of mountains) and dynamic position of person (A mountain does not converge with a mountain, and a person will converge with a person) [1*];

g) the uncertainty of mountains, on the one hand, and human conviction of his own strength, on the other hand (Evil is not terrible behind mountains) [1*];

h) the space for overcoming difficulties (And steep is the mountain, but forgetful (The hardest is the trouble, but redundant) [1*], and others.

So, only one metaphorical correlation MAN→MOUNTAIN is traced in the Russian

"mountain" proverbs. Mental, volitional, emotional-and-psychological and moral qualities of person, as well as his ideas about peace and happiness are explicated through verbal explication of spatial features of mountain.

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ographical specific nature of our country, belonging to one of the great forest powers, and on the other hand, by a great number of proper ontological characteristics of forest. In this context, of great interest is V. Kliuchevski`s statement about the importance of forests: "Forest played a major role in our history. It was a centuries-old situation of the Russian life: up to the second half of the XVIII century the life of the most part of the Russian people was in the forest part of our plain" [8]. "Forest served as the most reliable shelter against external enemies, replacing mountains and castles to a Russian man [...]. Forest served to a Russian hermit as the Thebaid wilderness, a refuge from temptations of the world" [8].

The paremias with the key lexeme "FOREST" are, in the national-and-cultural perspective, extremely capacious and emotionally expressed, due to the accumulation of a number of the cultural-and-specific features in their meanings, that are relevant to the perception of the concept "Forest" by the Russian linguistic consciousness. Taking into account Russia's climate peculiarities and, accordingly, the causal-and-effective relationships of the climate, forest and human survival, that can be clearly illustrated by the following cognitive-and-logical series:

Russia → ( long and severe winter) → cold (frosts) )→ (c a u s e ) forest → firewood →fire → heat),→(e f f e c t ),

as well as summarizing a great evolutionary-and-practical experience connected with "Forest", the creators of the national "forest" folklore reflected in it in detail not only the numerous dominant features of the forest itself as a source of life, but also man's attitude to forest, specific character of its perception in the national linguistic consciousness.

The analysis of the semantic structure of the "forest" proverbs allows us to induce the following culturally-marked features, which permit the reconstruction of the conceptosphere forest as a spatial category: Russian forest is great, unknown, contains a lot of firewood, Russian forest is inhabited by wolves, bears, wood-goblins, forest serves as a shelter , protection, allows one to engage in handicrafts (bast),etc. The semantic field of forest also includes the word ax. Consider the basic components of the concept "FOREST":

3.1. FOREST is as z o o m o r p h i c a l category (space for animals: wolves, bears and many others):

a) F o r e s t - w o l v e s : To be afraid of wolves- not to go to the forest. If there would be the forest, and the wolves will be. Hunger will expel the wolf from the forest. Happiness is as a wolf: it will cheat – and will go away to the forest. The matter is not a bear – it will not go away to the forest.

b) f o r e s t - b e a r : One bends arcs in the forest like a bear. Who was torn up by a bear, he is afraid of a stump in the forest.

V. Klyuchevskii points to the dominance of just these animals in the forest: and "the forest threatened man himself and livestock with bear and wolf ".

3.2. Fo r e s t i s a n e x i s t e n t i a l c a t e g o r y (space providing vital human existence: forest is firewood, heat, bast, hemp, mushrooms):

a) f o r e s t - f i r e w o o d : Have you really few woods in the forest? Firewood is not carried to the forest, and water is not poured into the well. To go to the field for bread, to go to the forest for firewood. One was walking in the forest, and did not see firewood. There is a lot of firewood in the forest, but there is little bread. To the field - for bread, to the forest - for firewood, and others.

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b) f o r e s t - h e a t : If we don`t go to the forest, then we will freeze even on the polaty (planking fixed between ceiling and stove and used as sleeping place). If you don`t not like cold

– you will fall in love with the forest from your youth.

c) f o r e s t - a x : Pen in the court – as an ax in the forest: what you wanted, then that you cut down. They are going to the forest, but they take one ax for the three of them.

d) f o r e s t - b a s t : What dress is to the market for soap, the same is to the forest for bast.

a) forest – wood goblins: Would there be forest, there will be wood-goblins [1*].

you will not grow, and looking at the people you will not be rich. The world will groan when the forest dries. As soon as one takes a look at the forest and the forest fades. Trouble does not walk in the forest: it walks not in the forest, but in people [1*].

it went away to the forest. The matter is not a bear, it will not go away to the forest [1*].

b) f o r e s t - hut: Even if to live in a forest hut, but to be side by side with the darling[1*].

3.8. f o r e s t i s a d a r k ( d e n s e ) s p a c e . Cf.: Science does not lead to the forest, and it leads out of the forest. To live in the forest - to pray stumps. And we were not born in the forest, didn`t not pray stumps [1*].

Thus, forest appears in several hypostases: as the zoomorphical, existentional-and- glyuttonimical, mythological space, and also as wood, great, unknown, protecting, dark, dense space.

The above-described basic epistemes of forest are for the most part nationally-marked: the Russian forest space is characterized as great (great in area), densely covered with vegetation (dark), unexplored, unknown, (mysterious) space.

We emphasize that there primarily dominate conceptual features of forest which are existentially important for the human existence (forest is as a spatial-and-glyuttonimical category: forest means berries, mushrooms, the possibility of hunting). Forest is identified in the Russian national consciousness primarily with f i r e w o o d a n d h e a t . It can serve as a shelter for a person (a forest-hut). In addition, in the context of the ethnic-and-cultural perspectives, of interest is the fact that forest is perceived in the Russian national consciousness as a source of folk handicrafts, providing people with clothing and footwear (bast). As is known, bast (bark of

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young lime or other deciduous trees) is used in the manufacture of bast mats, bast shoes and other utensils [14]. "Until the XV century the outfit of the Russian troops included hauberks from oak bast and bast shields. The same material was used in Russia for weaving baskets, boxes, sacks, and even chairs and tables. However, bast was most often used in the manufacture of bast shoes [14].

Thus, forest rendered Russian man, as V. Klyuchevskii notes, "various services - economic, political, and even moral ones: built up him with pine and oak, heated him with birch and aspen, lighted his house with a birch torch, provided him with bast shoes, supplied with domestic utensils and bast". According to the historian, for a long time forest supplied national economy with fur-bearing animals and forest bees both in the North and in the South [8]. The national-and-cultural specific nature of forest is also evident in the fact that, according to the Russian "forest" proverbs, it serves as the space for the living of not only animals, but also of mythical creatures (wood-goblins), that reflects the mythological beliefs of the Russian people, concerning the perception of forest as a place for habitat of religious and revered creaturesguardians. It is known that wood-goblin meant in the Russian mythology an anthropomorphous fantastic creature living in the forest and being considered as the spirit of the forest, its master. "Forest is a dark kingdom of an one-eyed wood-goblin, ...of a spirit-bully who likes to play the fool on a traveler wandered into his domain" [8].

P h y t o m o r p h i c a l ( I I I . 2 ) space is represented in Russian proverbs by the concept "BUSH". The Russian proverbs with the key lexeme bush are rather numerous in the quantitative aspect and are characterized by semantic heterogeneity. The phenomenon "BUSH" as a local space is reflected in proverbs in the context of several culturally-significant meanings:

3.2.1. b u s h i s a h a b i t a t : If only the bush was not nice, the nightingale would not build a nest. From one bush, but not from one branch. You are sitting not under that bush, you are singing not those songs [1*].

So, according to our observations, the phenomenon "BUSH" is not only a symbol of nest, habitat (shelter, refuge) in the Russian culture, but it also correlates with the m i l i t a r y sphere: it can symbolize the place of the final shelter of soldiers (the head in bushes).

The phytonimical space is also explicated by the Russian proverbs with the episteme "GROVE". Grove, as a small forest space, symbolizes in the Russian culture aesthetic realias: beauty, painting, youth (grove as a spatial-and-aesthetic category): Groves and forests are beauty of all the country [1*].

This concept is also associated with fragility and helplessness of nature and man (spatial- and-emotional paradigm): Storm fells only grove, but presses bushes to the ground. Son-in-law likes to take, father-in-law likes honor, and mother-in-law is as a grove – you can even cut her if no one can stand up, and others.

T h e t e r r a m o r p h i c a l s p a c e (IV) is explicated by the following key maxims: f i e l d (58 units), e a r t h (29 units), etc.

The cognitive-and-ontological essence of the concept Field, as a spatial realia, is structured in the Russian culture mainly by nationally-marked features substantiated, first of all, by the evolutionary-and-historical experience of the Russian people, their practical life, centuriesold observations, etc.

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The symbol of field, as a spatial and emotional category, is also widely used in the Russian literature. To illustrate it, we will give only some very meaningful ethno-semiotic descriptions of Field in I. Bunin`s work "Arseniev`s Life":

1. "The depth of the sky, the expanse of the fields told me about something different, as if existing apart from them, caused the dream and longing for something missing, touched by the

3. "In Tambov`s field, under Tambov`s sky, with such an extraordinary force, I remembered everything ... . how I used to live in my former, immemorial existence [...]", p. 105. (f i e l d - m e m o r y ) .

4. "But still I saw only field and the sky." S. (98); (f i e l d - s k y ).

5. "... and the familiar world unfolded again before us - fields, their rural simplicity and freedom", p 82. (f i e l d - s i m p l i c i t y a n d f r e e d o m ).

I. Bunin`s main thought concerning field is the identification of "Field" with the cosmic

s k y . I love you, nature. Sky and field, field and sky - all these are ineffability and rapture that there are in this world.

Thus, field in the Russian language consciousness is both an indispensable attribute of the Central Russian landscape, and an important element of the rural aesthetics, and, primarily, is a symbol of Russia, the motherland. In this connection, D. Likhachev draws attention to a peculiar harmony of the alternation of natural and human realias: The "landscape of Russia as if pulsates throughout its powerful space: it either becomes sparse and more natural, or is thickened in villages, graveyards and cities, and becomes more human" [9].

As for the national-and-cultural specific character of conceptualizing the phenomenon "FIELD" in the Russian linguistic proverbial picture of the world, it is important to note that the meanings of the Russian proverbs with the maxim FIELD actualize both p h y s i c a l macro features objectively inherent in the concept field in the context of the Russian ethnos and the Russian geographical realias (field is wide, open, extensive, it extends into the distance, merges with the sky, etc.) and a lot of metaphorically a n t r o p o l o g i z e d (subjectivized) epistemes of field, in particular: existential, glyuttonimical, military, voluntary, aesthetic, emotional-and- psychological ones, etc. Refer to the analysis of the objectified physical characteristics of field.:

4.1. The phenomenon FIELD is an objectively existing p h y s i c a l s p a c e :

4.1.1.Field is wide: The entire field cannot be passed by one horse . With the hateful and the field is small. Peasants` fate is in a broad field [1*].

4.1.2.Field is open/Field is a treeless space: In the field - not in the leafy grove: it is impossible to catch on a knot. One will not climb up on a tree in an empty field. The guarded horse is not taken in the field even by a wild animal [1*].

4.1.3.Field is freedom, space: Seek the wind in the field. Catch the wind in the field. One charred log goes out even in the stove, and the two emit smoke in the field [1*].

4.1.4.Field has borders:

To live for century –is not to pass the field. A hungry person will cross the field, and a naked one - won`t move. Age is not the field, you won`t jumped over it at once. The bear is guilty that it has eaten the cow, and the cow is wrong that went beyond the field [1*].

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4.1.5. The limitedness of the field space (in comparison with life):

To live one`s life through is not to cross the field [1*].

These physical characteristics of field explicate positively connotative features and indicate its width, openness, freedom, space, etc. One of the frequently used proverbs gives the reflection of the ontologically-marked "outline" of the field, which is opposed to the continuum of "the human life" as an anthropological category, whose contents and boundaries can not a priori be defined only within the given limits. In this regard, we emphasize that the metaphor "Field-life" is relevant to the Russian world perception.

As follows from the above proverbs, in the reflection of the features of field, objectively inherent in it, the culturally-marked correlations of field, for example, with the wind symbolizing freedom, with an unrestrained horse longing for the volition, etc. are traced. Thus, the space field appears in the Russian national consciousness as the picturesque, poetic, complete and vivid picture of the world.

The following groups of the concept f i e l d form the a n t h r o p o l o g i c a l e p i s - t e m e s (4.2), whose content is conditioned by the realias of being, the way of life and the sphere of human activity associated with f i e l d . In this connection, the focus of attention is on the 5 types of f i e l d as a spatial category:

1)an existential-and-glyuttonimical type of field (field - a source of bread) (unit 4.2.1).

2)a military type of field (field as a place of battle) (4.2.2);

3)a volitional type (field - volition) (paragraph 4.2.3);

4)an aesthetic one (field-flowers) (4.2.4).;

5)an emotional-and-psychological type (field-grief) (4.2.5.), and others.

The greatest structuring characterizes the Russian paremias with the lexeme field, whose inner form is made by the cognitive correlations of field interacting with the realias of everyday existence and the sphere of human nutrition, i.e., when field is conceptualized in the linguistic consciousness as an E x i s t e n t i o n a l v s . G l y u t t o n i m i c a l space (the 1st type of field: 4.2.1). Note the appropriate epistemes:

a) F i e l d f e e d s :

To the field - for bread, to the forest - for firewood; Manure was brought to the field, a cart of grain was taken from the field. As soon as aspen begins to tremble, then the stock is fat in the field. If the field is smooth in winter, and it will be sweet in the granary. Not the bread that is in the field, but the one that is in the granary. Reap in the field at the right time. The field is beautiful with sheaves, and the threshing-floor - with stacks. Red is the field by millet, and the conversation – by mind. Ploughman is dear in the field, and in the conversation – Bahar ( a collocutor). The field is populousness: in July, there is nobody in the yard, but there is plenty in the field [1*].

wife –flaps with hands. In Jeremiah, even a lazy plow goes out to the field, and others [1*].

d) Food is not chosen in the field: Even a beetle eats meat in the field [1*].

These examples of the proverbs prove that the main purpose of the field for human is to obtain rich harvest, to ensure foodstuffs for a long period of time. Therefore, it is quite understandable that f i e l d is metaphorically identified in the Russian culture primarily with

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b r e a d , w h e a t and it also correlates with a number of numerous realias belonging to the semantic-and-thematic paradigm of f i e l d : sheaves, threshing-floor, stacks, granaries, arable land, plow, and so on.

The national-and-cultural feature in the perception of field and its reflection in the Russian proverbial picture of the world is also in the fact that it is often represented as a MILITARY space (the 2nd type of field: 4.2.2.), as the place of battle. This type of the field space is explicated primarily by the following epistemological dyad: 4.2.2.1. FIELD is as the place of battle and 4.2.2.2. Field is as the space for brave and courageous warriors. Here are some examples with these epistemes:

4.2.2.1. The epistema "FIELD is as the place of battle":

One man in the field is not a warrior. There are two volitions in the field: which is stronger (which will win) There is volition in the field: who gathers in the field, that is not considered as a family. The two persons wage war even in the field, and the one grieves even on the stove. The one grieves even at home, and the two wage war in the field. Better to die on the field than shame in captivity. One man is not a warrior in the field. If the one has been tailored in Russia, then he is a warrior in the field [1*].

The analyzed proverbs show the following dominant correlations of field: f i e l d – a w a r r i o r , f i e l d – t w o v o l i t i o n s ( t w o o p p o n e n t s ) , f i e l d – d e a t h , f i e l d – t h e R u s s i a n , w h o i s e v e n t h e o n e i s a w a r r i o r i n t h e f i e l d . F i e l d i s a w a r r i o r w i t h o u t s o c i a l d i s t i n c t i o n s . Field is explicated as the space for waging battle between the opponents. It is a witness to the outcome of the battle: it sees glory and shame, victory and death. Contrary to the traditional maxim "One warrior in the field is not a warrior", there is the opposite opinion in the Russian proverbial picture of the world: "One is a warrior in the field if one has been tailored in Russia, that explicates the patriotic spirit of Russian soldiers and, accordingly, the ethnic-and-culturally marked sense. Cf. also: Better to die in the field than shame in captivity. The valor of a Russian soldier, his steadfastness, firmness, courage and love for home country are known from time immemorial, that is reflected in the Russian national language consciousness.

It is important to emphasize that the phenomenon "field" very often correlates with the concept "VOLITION". This is explained by the fact that the concept FIELD is fully identified in the Russian culture with the mental-and-psychological essence of "VOLITION". The both symbol constructs are inseparable from each other. Since ancient times, field and will are used in the Russian proverbial picture of the world, are perceived as the concepts that require special, reverential attitude, and act as important national maxims to represent the Russian culture as a whole. Academician D. Likhachev describes capaciously and deeply the essence of the Russian will: "Volition is large spaces, along which you can walk and walk, wander, go down with the stream of large rivers, and over long distances, breathe the free air, the air of open spaces, breathe deeply the wind into the chest, feel the sky over the head, able to move in different directions at one`s own sweet will"[9].

FIELD is a real embodiment, visual and practical realization of volition (freedom), its original home, the place where the volition can be clearly watched. The phenomenon field is represented as:

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a)a free (spacious) space (There are four volitions in the open field: go even there, even here, even other-where) [1*];

b)the freedom of a man is like the freedom of a flower in the field (The prime is in the field - people are in the volition) [1*];

c)the volition for a fugitive is the field (Field is the volition for a fugitive) [1*];

d)peasant`s happiness is a wide field (Peasant`s fate is in a wide field) [1*];

e)the field is not a place for the manifestation of a foolish will (Don`t give volition to a foolish person in the field).

And lastly, according to Russian proverbs:

f)volition is a moral principle, to live according to it means to have the honor "to die in the field" (To live according to the will - to die in the field);

g)the field is peasant`s fate (Peasants`s fate is in a wide field), and others.

4.2.4. F i e l d i s a s p a t i a l - a n d - a e s t h e t i c c a t e g o r y : field - flowers (grass) are not the place for the weeds (the 4th type of field: 4.2.4):

Cf.: There are many flowers in the field, but one can`t pick up all of them. The prime is in the field – people are in the volition. Bad (weed) grass is out of the field. Bad grass is out of the field) [1*];

4.2.5. F i e l d i s a n e m o t i o n a l c a t e g o r y : field-grief (the 3rd type of field:

4.2.3):

Master is hunting in the field, man is grieving.

The paremias with the episteme " e a r t h " occupy a special place in the Russian conceptosphere (more than 20 units). Their distinguishing characteristic is in the fact that their inner form is mainly structured by the conceptual features correlating with the two basic cultural- ly-marked meanings: "e a r t h - m o t h e r " and " e a r t h - b r e a d w i n n e r ". In other words, the concept earth, objectified in the Russian proverbial picture of the world through the metaphor image of the mother, includes a s p a t i a l - a n d - m y t h o l o g i c a l culturallymarked component (Cf.: The mother feeds the children, as the earth feeds the people. Motherdamp earth does not accept him).

Even a wider range of proverbs (in the quantitative ratio) is characteristic of the Russian proverbs with key lexeme "Earth" explicating ethnic-and-cultural patterns (models), symbolizing the image of the e a r t h as a b r e a d w i n n e r . In this case, Earth is represented as an existentially-glyuttonimical space. Cf.:

Earth is a plate: what you will put on it, that you will take from it. E a r t h likes care.

If the earth doesn`t thrive – nobody will reward. Though the earth feeds, but it itself asks for food. Which is the earth, so is the bread. Who cherishes the earth, then he is cherished by the earth. Horse likes oats, earth - manure, and the governor - presents. Not the earth is bad, but the sower is bad. Not that earth is dear where the bear lives, but that one where the hen digs. A good Earth - a full purse; a bad earth – an empty purse [1*].

Earth as a spatial stratum is intimately connected with the phenomenon "Homeland" in the Russian language consciousness and, accordingly, Earth is determined as a native, genealogical space, the perception of which is associated with the geographical, cultural-and-specific traditions of the Russian culture. Cf.: Great is the holy Russian earth, and there is the sun everywhere. One`s own earth is nice even in a handful [1*].

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There are also ontologically conditioned spatial characteristics of Earth, determining it by the following physical vectors:

a) "top-bottom " (Bow the forehead lower: the sky is high, the earth is nearer to the

face);

b) the force of impact (Fire is strong, water is stronger than the fire, the earth is stronger than water, a man is stronger than the Earth);

c) large size (Rumors fill the earth), [1*] etc.

It is interesting to note that the phenomenon earth, as a spatial-anthropological essence, is categorized in the Russian conceptosphere as a member of the kin, as a family member needing constant care and attention (Cf.: Earth without owner is an orphan.)

Summing up the results of the study, we can say that the categorization of the global phenomenon nature as a spatial category is realized in the Russian proverbial picture of the world in the context of the peculiarities of the national world perception and world vision and is accompanied for the most part by the verbal explication through the national metaphorical images, realias, essences that are relevant to the Russian culture.

Of particular importance are the geographical and climatic factors of the Russian nature (length and width of Russian rivers, forests, fields, severe winters), cultural-and-historical factors (the cult of agriculture, the stile of life), peculiarities of psychological mentality of the Russian ethnos, in the linguistic consciousness of which natural and human essences are inseparably connected with each other (nature - soul; earth - breadwinner, protector; field -volition, freedom; grove – beauty; river - time, grief, anguish, the course of life; sea - fate; forest - breadwinner, shelter, heat, etc.).

Dominant spatial realias of nature are objectified in the Russian culture by proverbs with nationally-marked epistemes designating cultural-and-significant meanings correlated with the realias of the Russian life, in particular, with the ones from the following spheres: a) of artifacts: mite, bast, hemp, tambourines, bast-basket, granary, purse, charred log, plough, threshing floor, sheaves, rick, hut, awl, chip (chips), nest, wine-glass; b) of ichthyonyms: pike, carp; c) of ornithonyms: nightingales, geese, swans, cranes, crows, sandpipers; d) of hydronyms: the Vol- ga-mother, a small pond, a small seine, well, swamp, pool, mud; e) of mythologems: devils, wood-gobline, Sivka-burka (a dark grey chestnut horse); f) of sociologyms: prince, master; f) of zoonyms: horse, bear, wolf; g) of phytonims: flowers, grove, leafy grove, fir-cones; h) of anthroponyms: Jeremei, soldier, warrior, orphan, fugitive, wicked persons, ploughman, Bahar; i) of emotives: grief, anguish, sorrow, fortune, fate; j) of voluntatives: volition, space; k) of toponyms: mountains; l) of quantitatives: handful (dear is to the native earth), etc.

Nature as a spatial substratum, ontologically associated with the original elements of the world (earth, water), and, respectively, representing in the Russian proverbial picture of the world 4 types of global spaces (hydronimical, geographical, phyto-morphical and terramorphical ones), appears in the Russian language consciousness, primarily, as a discrete synergetic continuum, structuring from a number of other types of the interconnected spaces, in particular, the nature is considered as an existential, national, local, zoomorphical, glyuttonimical, psychological, military, mythological, aesthetic, volitional, functional (shelter, protection ), physical (darkness, distance), temporal, valuable (mountain-benchmark), imaginary (illusory), the test space.

The determination of the basic vectors of the nature-morphical space allows us to conclude that its constituents, on the one hand, relate to the f u n d a m e n t a l measurements of the human world (high-low, deep-shallow, far-near, far-wide, and others) [5], and on the other hand, they are also n a t i o n a l l y - m a r k e d , and are expressed in the following parameters: in graduation degrees (strong - stronger), in vector antinomies [not ... but...], in disjunctive relations (either…or), in logical correlations (where-there ), in the units of the limits of location (overseas, behind mountains), in the restriction units (up to ... to ...), in the antinomy "the beginning - the end" (from ... (a brook), and ... (the river), in reference points (from ... (grief) be-

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