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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 1 (20), 2018 ISSN 2587-8093

burdja’nyj [6**, vol. 3, p. 285];

burdo’j [6**, vol. 3, p. 284];

burda’ [6**, vol. 3, p. 283], burdo’vyj [6**, vol. 3, p. 284] (from Tatar burda);

kuma’knyj [6**, vol. 16, p. 79] (from Turkic, Crimean Tatar, Tatar kumach);

srozova’ [6**, vol. 40, p. 320] (from Latin through German roza);

sjomuzhij [6**, vol. 37, p. 157],

sjomuzhnij [6**, vol. 37, p. 157] (from Finnish sjomga);

su’richnyj (su’rishnyj) [6**, vol. 42, p. 227] (from Greek surik);

a’levyj [6**, vol. 1, p. 223] (from Turkic alyj) ;

kuksi’novyj [6**, vol. 16, p. 44] (from German kuksin)

stri’zovyj [6**, vol. 42, p. 7] (from French srizovyj);

pa’ncevyj [6**, vol. 25, p. 201] (through Polish from French puncovyj).

7 CNs of the undefined origin are also in this group

marja’nyj [6**, vol. 17, p. 380];

plju’sovyj [6**, vol. 27, p. 171];

py’shlyj [6**, vol. 33, p. 206],

pechi’nyj [6**, vol. 27, p. 6];

suslja’nyj [6**, vol. 42, p. 305];

zhuravi’nnyj [6**, vol. 9, p. 229];

zherava’ [6**, vol. 9, p. 129]).

Thus, traditional Russian words are mostly used for naming the red colour in dialects in contrast to the colouratives the source of which is made of foreign words that function not as borrowed words but as ones transformed according to Russian word building model, that is, assimilated in the Russian language.

2 ) C o l o u r s h a d e s p r e s e n t e d b y t h e r e d t o n e L S G a n d r e d c o l o u r m o d a l - o b j e c t s

The interest to the red tone LSG is also conditioned by the fact that CNs of red tone LSG express the greatest number of colour shades (compared to other groups). There are 25 shades.

 “ T h e r e d c o l o u r i t s e l f ” is expressed by 15 CNs:

brusvja’nyj [6**, vol. 3, p. 204];

zhar [6**, vol. 9, p. 7];

zha’rkij (zharko’j) [6**, vol. 9, p. 8];

zherava’ [6**, vol. 9, p. 129], zagrani’chnyj [6**, vol. 9, p. 27];

kras' [6**, vol. 15, p. 203];

kuma’knyj [6**, vol. 16, p. 79];

lazo’revyj [6**, vol. 16, p. 245];

muru’gij [6**, vol. 18, p. 316];

ognevo’j (ognjovyj) [6**, vol. 22, p. 325];

pechi’nyj [6**, vol. 27, p. 6];

ruda’vyj [6**, vol. 35, p. 233];

rudja’nyj [6**, vol. 35, p. 236];

ry’dkij [6**, vol. 35, p. 304];

suslja’nyj [6**, vol. 42, p. 305]), etc.

“b r i g h t r e d ” is expressed by 5 CNs:

ognja’nyj (ognja’nnyj, ognjano’j) [6**, vol. 22, p. 325];

plju’sovyj [6**, vol. 27, p. 171];

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stri’zovyj [6**, vol. 42, p. 7]), etc.

“re d d i s h ” is expressed by 4 CNs:

krasne’tyj [6**, vol. 15, p. 178];

marja’nyj [6**, vol. 17, p. 380];

sukra’sen' [6**, vol. 42, p. 213];

sukra’cnyj [6**, vol. 42, p. 213]), etc.

 “w i t h a r e d t i n t ” is expressed by 4 CNs:

skrasna’ [6**, vol. 38, p. 125];

sukra’sen' [6**, vol. 42, p. 213];

sukra’cnyj [6**, vol. 42, p. 213];

sy’krasna [6**, vol. 43, p. 130]), etc.

“c o w b e r r y c o l o u r ” is expressed by (brusvja’nyjj [6**, vol. 3, p. 204]), “b u r - g u n d y ” is expressed by 4 CNs:

brusvja’nyj [6**, vol. 3, p. 204];

burdja’nyj [6**, vol. 3, p. 285];

burdo’j [6**, vol. 3, p. 284];

terno’vyj [6**, vol. 43, p. 79]), etc.

“s c a r l e t ” is expressed by 4 CNs:

a’levyj [6**, vol. 1, p. 223];

zhar [6**, vol. 9, p. 7];

ognevo’j (ognjovyj) [6**, vol. 22, p. 325];

ry’dkij [6**, vol. 35, p. 304]).

“p i n k ” is expressed by 4 CNs:

lazo’revyj [6**, vol. 16, p. 245],

marja’nyj [6**, vol. 17, p. 380],

sjomuzhij [6**, vol. 37, p. 157],

sjomuzhnij [6**, vol. 37, p. 157]), etc.

“d a r k r e d ” is expressed by 3 CNs:

burdja’nyj [6**, vol. 3, p. 285],

zhuravi’nnyj [6**, vol. 9, p. 229],

kuksi’novyj [6**, vol. 16, p. 44]), etc.

“c r a n b e r r y c o l o u r ” is expressed by 2 CNs:

zharavis'’nyj [6**, vol. 9, p. 7],

zhuravi’nnyj [6**, vol. 9, p. 229]), etc.

“p u r p l e ” is expressed by 2 CNs:

krovokra’snyj [6**, vol. 15, p. 268],

rudja’nyj [6**, vol. 35, p. 233]).

 “o f b o r d e a u x c o l o u r ” is expressed by 2 CNs:

burda’ [6**, vol. 3, p. 283],

burdja’nyj [6**, vol. 3, p. 284]).

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 “r e d w i t h a g o l d e n s h a d e ” is expressed by 1 CN:

 rjabi’nistyjj [6**, vol. 35, p. 332].

 “w i t h a p i n k , r e d d i s h s h a d e ” is expressed by 1 CN:

srozova’ [6**, vol. 40, p. 320].

“p o p p y c o l o u r ” is expressed by 1 CN:

ma’kovin [6**, vol. 17, p. 311].

“r u s t c o l o u r ” is expressed by 1 CN:

py’shlyjj [6**, vol. 33, p. 206]).

“ku m a c h o v y j j” is expressed by 1 CN:

zagrani’chnyjj [6**, vol. 9, p. 27]

“c r i m s o n ” is expressed by 1 CN:

marja’nyjj [6**, vol. 17, p. 380].

“p o n c e a u ” is expressed by 1 CN:

pa’ncevyjj [6**, vol. 25, p. 201].

“r a s p b e r r y c o l o u r “ is expressed by 1 CN:

razmali’novyjj [6**, vol. 34, p. 11].

“v e r y r e d ” is expressed by 1 CN:

kra’snishhijj (krasni’shhijj) [6**, vol. 15, p. 179]).

“f i e r y r e d ” is expressed by 1 CN:

ognja’nyjj (ognja’nnyjj, ognjano’jj [6**, vol. 22, p. 325]).

“l i g h t r e d ” is expressed by 1 CN:

svetne-kra’cnyjj [6**, vol. 36, p. 267].

“b l o o d y r e d ” is expressed by 1 CN:

krovokra’snyjj [6**, vol. 15, p. 268].

 “r e d a n d f u l v o i s ” is expressed by 1 CN:  py’shlyjj [6**, vol. 33, p. 206].

The meanings fully coinciding with the appropriating words of the literary language are determined by these literary words. It is specified in the introduction to RFDD [6**, vol. 1, p. 12]. Most of dialect colourative meanings of the red tone are determined by exactly this way: brusvja’nyj “burgundy” [6**, vol. 3, p. 204], zagrani’chnyj “kumachovyj“ [6**, vol. 9, p. 27].

However, there are not meanings containing in one word for the number of CNs, their meanings “are not absolutely the same as meanings of literary words or they do not have lexical compliances in literary language” [6**, vol. 1, p. 12]. Such words are explaned by the descriptive method, for example, ma’kovin “poppy colour” [6**, vol. 17, p. 311], zharavis'’nyj, zhuravi’nnyj “cranberry colour” [6**, vol. 9, p. 229], brusvja’nyjj “cowberry colour” [6**, vol.

3, p. 204]. The namings of berries and flowers common in Russia are shown in meanings of these lexemes. These phenomenons of the environment are the modal-objects of the red tone as dialect speakers see them.

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The meaning of the CN py’shlyjj [6**, vol. 33, p. 206] “rust colour” leads to the conclusion about the fact that the metal is also a modal-object. It is also showed in lexemes with the root -rud-//-ryd- (ruda’vyj [6**, vol. 35, p. 233], rudja’nyj [6**, vol. 35, s. 236], ry’dkij [6**, vol. 35, p. 304]), some CNs with such root are in the close orange tone LSG (rudozhjoltyj [6**, vol. 35, p. 235], ruda’vyj [6**, vol. 35, p. 233], re’dryj (rjodryj) [6**, vol. 35, p. 22], rudova’tyj [6**, vol. 35, p. 234]). The relationship between the red colour and the metal is shown by T.V. Gamkrelize and Vjach.Vs. Ivanov. The scientists give lexemes from different languages with the root similar to Russian -rud-//-ryd- [6, vol. II, p. 711]. Authors point to the fact that the dialect distribution of the word with the meaning of “red metal” and with the meaning of colour sign “red” leaves no doubt about its Indo-European nature in both these meanings reflected accordingly in historical Indo-European dialects. Thus, the metal is a mod- al-object of the red tone in all territory of distribution of Indo-European languages.

Blood is also a modal-object of CNs of red tone in Russian folk dialects (krovokra’snyjj “bloody red” [6**, vol. 15, p. 268]) as well as fire (ognja’nyj (ognja’nnyj, ognjano’j) “fiery red” [6**, vol. 22, p. 325]). The connection of the red colour with fire and blood conditions its leading role in slavic wedding, funeral rites, rituals connected with birth, with fertility of ground and livestock, with protection from evil forces, as L. Radenkovich says [15, p. 132].

3 ) T h e c l a s s i f i c a t i o n o f t h e w o r d s i n r e d t o n e g r o u p b y o b j e c t s , d e s c r i b e d b y c o l o u r a t i v e s

The classification is based on 33 colouratives, in entries of which the semantic valence is indicated. The words mean:

А) t h e c o l o u r o f c l o t h , c l o t h e s a n d b i j o u -16 СNs:

a’levyj “scarlet” (about belt) [6**, vol. 1, p. 223];

burda’ “of bordeaux colour” (about chintz) [6**, vol. 3, p. 283];

burdo’vyj “ dark red, of bordeaux colour” (about dress, material) [6**, vol. 3, p.

284], burdo’j “burgundy” (about shawl, coat) [6**, vol. 3, p. 284];

zhar «“red, scarlet» (about fringe) [6**, vol. 9, p. 7];

zha’rkij (zharko’j) “fiery red” (about skirt) [6**, vol. 9, p. 8];

zagrani’chnyj “ kumachovyj, red” (about shirt, shawl) [6**, vol. 9, p. 27];

kuksi’novyj “dark red” (about shawl, bag) [6**, vol. 16, p. 44];

kuma’knyj “red” (about sleeves) [6**, vol. 16, p. 79];

ognevoj (ognjovyj) “red, scarlet” (about blanket, shirt, shawls) [6**, vol. 22, p. 325], ognja’nyj (ognja’nnyj, ognjano’j) “bright red” (about dress) [6**, vol. 22, p. 332],

pa’ncevyj “ponceau” (about cloth) [6**, vol. 25, p. 201];

rjabi’nistyj “red with a golden shade” (about sarafan, skirt, shawl) [6**, vol. 35, p. 332], svetne-kra’snyj “light red” (about cloth) [6**, vol. 36, p. 267];

sjomuzhnij “pink” (about shirt) [6**, vol. 37, p. 157];

suslja’nyj “red” (about beads on bijou) [6**, vol. 42, p. 305];

sukra’sen' “with a reddish shade” (about cloth) [6**, vol. 42, p. 213];

В) t h e c o l o u r o f p l a n t s , n a t u r e m a t e r i a l s , s k y , l a n d s c a p e - 9 СNs:

zha’rkij (zharko’j) “fiery red” (about rowan) [6**, vol. 9, p. 8];

kras' “red” (about flowers) [6**, vol. 15, p. 203];

marja’nyj “pink, reddish, crimson” (about sky and clouds at dawn) [6**, vol. 17, p.

380], razmali’novyj “raspberry colour“ (about flowers) [6**, vol. 34, p. 11];

ruda’vyj “red, orange“ (about wood) [6**, vol. 35, p. 233];

rudja’nyj “red, crimson“ (about sky) [6**, vol. 35, p. 236];

srozova’ “with a pink, reddish shade” (about mushrooms) [6**, vol. 40, p. 320];

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skrasna’ “with a reddish shade” (about leaves, mushrooms) [6**, vol. 38, p. 125];

sukra’snyj “with a reddish shade” (about ground) [6**, vol. 42, p. 213];

C) t h e c o l o u r o f e y e s , f a c e , h a i r o f a p e r s o n - 4 CNs:

ma’kovin “poppy colour” (about face) [6**, vol. 17, p. 311;

plju’sovyj «jarko-krasnyj» (about face) [6**, vol. 27, p. 171];

sukra’sen' “bright red” (about sick eyes) [6**, vol. 42, p. 213];

sukra’snyj “with a red tint, reddish” (about beard) [6**, vol. 42, p. 213];

D) s u i t o f a n i m a l s - 4 CNs

zha’rkij (zharko’j) «fiery red» (about dove) [6**, vol. 9, p. 8];

skrasna’ “with a red tint” (about horse, goat, wolf) [6**, vol. 38, p. 125];

sukrasna’ “with a reddish shade” (about foxes) [6**, vol. 42, p. 213];

sukra’snyj “with a pink, reddish shade” (about bird) [6**, vol. 42, p. 213].

The most frequent use of red tone dialect lexemes is connected to clothеs. People decorate themselves by clothes, and the red is identified with beauty [7, vol. 12, p. 97], that is, colour is presented in language syncretically in Old Russian perception and does not express only colour sign [8, p. 210].

As we can see, CNs included in red tone group and naming articles of clothing relate to the women’s wardrobe items: skirts, dresses, shawls. The red colour plays an important role in women’s decorating. It can be connected with the producing symbolism of the red tone [9, p.

103], [10, p. 414].

The concept of beauty does not demonstrate itself only in «bodily» colouratives. If lexemes ma’kovin “poppy colour” (about face) [6**, vol. 17, p. 311], sukra’snyj “with a red tint, reddish” (about beard) [6**, vol. 42, p. 213] do not have estimate or the designation to redness, lexemes plju’sovyj “bright red” (about face) [6**, vol. 27, p. 171], sukra’sen' “bright red”

(about sick eyes) [6**, vol. 42, p. 213] are connected with disease, that is not connected with the idea of beauty.

Red tone colouratives naming natural objects do not only name colour (skrasna’ “with a reddish shade” (about leaves, mushrooms) [6**, vol. 38, p. 125], sukra’snyj “with a reddish shade” (about ground) [6**, vol. 42, p. 213]) but also find a connection with notions “shining”, “brilliant” at the mention of the sky: marja’nyj “pink, reddish, crimson” (about sky and clouds at dawn) [6**, vol. 17, p. 380], rudja’nyj “red, crimson“ (about sky) [6**, vol. 35, p. 236].

Russian folk dialects include a wealthy phraseological material different in structure, semantic fullness, conceptual component and emotional saturation. Idioms transmit a peculiar life perception of dialects-speakers and reflect the world of feelings, images, estimates, that is, the picture of the world.

Dialect idioms which include CNs reflect the patriarchal ideas of life brightly.

All the idioms selected for a scientific analysis are marked with special signs in RFDD and idioms are separated.

Most of the dialect idioms with a colourative component include the word red (46 idioms). Phrases including dialect red tone CNs themselves were not found.

The lexeme red as a part of idiom basically has a metaphorical or metonymic meaning. Depending on emotionally-valued connotation of red in each specific idiom, positively marked idioms or melioratives and idioms including a negative estimate or pejoratives. Thematic groups are marked out inside these groups.

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2 . 1 . P o s i t i v e e m o t i o n a l l y - v a l u e d c o n n o t a t i o n

Adjective red is presented metaphorically in positively valued idioms, it is separated to the meaning of colour.

First of all, idioms connected with the wedding ceremony will be presented:

red gifts (krasnye dary), red lunch (krasnyj obed), red train (krasnyj poezd), red table (krasnyj stol),

red beauty (krasnaja krasota), red belt (krasnyj pojas).

It is the most numerous thematic group. It can be connected with the producing symbolism of the red colour [1**, p. 647]: red gifts “gifts for a bride during the engagement or (more often) wedding” [6**, vol. 15, p. 195], red lunch “a lunch on the second day of wedding” and “pre-wedding lunch” [6**, vol. 15, p. 195], red train “wedding train of a groom on the day of marriage” [6**, vol. 15, p. 195], red table “ritual wedding table on the day of marriage or soon after marrying by banns” [6**, vol. 15, p. 195].

The red with its evaluative semantics “beautiful, perfect, excellent, best, great” represents a common positive characteristic of people, properties, phenomenons and motions, allocating them among others. Idioms red beauty “embroidered with gold or brocaded ribbon on bride’s head – a symbol of maiden freedom” [6**, vol. 15, p. 195] and red belt “wedding ceremony with a belt during dressing a bride for marrying by banns” [6**, vol. 15, p. 195] describe the elements of wedding clothes.

Idioms with the colourative component red have a semantic which connects them with other celebrations, that is, they include in a thematic group “Orthodox calendar”: red week (krasna nedelya), krasnaya gorka, red bargain (krasnyi torg). Red week is a name for Easter in dialects “a spring selebration for Christians, Easter and a week of Easter” [6**, vol. 15, p. 195].

In our opinion, a motive of naming is a legend about Mary Magdalene, who came after resurrection of Jesus Christ to Roman emperor Tiberias. He saw an egg in the hands of Mary Magdalene became red [16, p. 32]. Also a naming red for the Easter week is connected with the existence of senses “main”, “saint”, “special”, “festive”, which include into the semantic amount of this CN. The first Sunday after Easter and a week after it is krasnaya gorka. It is both church and pagan celebration. It is a celebration of Yarila, who is the sun god. People glorified arrival of a heat, the birth of new life. Yarila is a god of sun and fire and the red colour was connected with him [11, p. 105]. The idiom red bargain “a trade on last Sunday of Philipp fast in places and towns” is in RFDD [6**, vol. 15, p. 195]. Presumably, on this day the trade was especially good because the orthodox were preparing for Christmas and were buying goods for a festive table.

A thematic group “Food” also includes idioms with a component red: red apples, red milk, red potato. Red apples are “apples itself distinguished from black (frozen) pears” [6**, vol. 15, p. 195]. An antithesis “red-black” appears in this case and the red is estimated positively. Besides, melted milk as a healthy and tasty drink is called red milk. Braised potato is called red potato, so it is estimated positively. However, a list of idioms of thematic group “Food” are pejoratives and they are described below.

The red is a lexeme which can nominate a person: red day (krasnyi den’(denyok)), my red

(krasnyi (krasnaya) moy (moya)), my red on gold (krasno moyo na zolote), red children (krasnye (krasny) deti, detki). Gentle accosts red day to a child, my red, my red on gold are in the RFDD. The red is here in meanings “beautiful, perfect” [8**, vol. II, p. 482], which exist in the Russian language with a litter “traditionally poetic”. An idiom red children “a son and a daughter when parents have two of them” [6**, vol. 15, p. 195] express the same senses: “A peasant family was considered happy when it has two children, a son and a daughter. A son was an assistant of his father and continued his business and a daughter helped her mother with housework. Children were called red exactly in this combination” [17, p. 42].

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The red colour was primordially related with the concept of beauty that is why it formed the basis of idioms signifying smart clothes and fabric: red fabric (krasnaya tkan’) “thin canvas” [6**, vol. 15, p. 195], red mull (krasnye mysa) “an old pattern of lace” [6**, vol. 15, p. 195], red poes (krasnaya ponyova) “a festive poes with decoration” [6**, vol. 15, p. 195].

A thematic group “House” (red window (krasnoye okno), red tubal window (krasnoye trubnoye okno), red hut (krasnaya izba), red wall (krasnaya stena) includes idioms expressing specially important phenomenons for a dialect-speaker. Firstly, it is a multi-valued idiom red window “a) a big window in the middle (often with jambs and glass) in a hut with three windows; b) a window nearby or in a front corner of a hut (usually big and with windows); c) a window facing to street; d) a window with a rising frame; e) a window with glass; f) a big window of a summer room” [6**, vol. 15, p. 195] and red tubal window “a window in a hut with a stove without chimney through which the smoke is going out” [6**, vol. 15, p. 195]. All the meanings demonstrate some positive features of a window, its advantages over other kinds of windows. It is related to the fact that red windows appeared in return for volatile windows which do not have frames [12, p. 421]. So, the red is better than others. The positive semantics of idiom red window formed the basis other idioms in dialects: red hut “a) a hut with a tiled stove, with a pipe, with windows with cants; b) light room” [6**, vol. 15, p. 195], red wall “a wall of a hut where red windows are” [6**, vol. 15, p. 195].

One idiom included in a thematic group “Houseware” is also connected with red window. It is red bench (krasnaya lavka) “a bench located near red windows in a hut” [6**, vol. 15, p.

195]. A positive valuation and a seme of importance are actualized in another idiom red chair (krasnyi stul) “a honorable chair” [6**, vol. 15, p. 195].

These components of metaphorical meaning of the word red is realized in idioms of a thematic group “Place” red side (krasnaya storona) “a sunny, southern side of a street, a row of houses with windows facing to street” [6**, vol. 15, p. 195] and red land (krasnyi posad) “the same as red side” [6**, vol. 15, p. 195].

Negative valued meanings in idioms with a component red are presented in a less number and in the main they are based on metonymy.

In a thematic group “Wedding” the idiom step into the red boot (stupit’ v krasnyi sapog) “to marry unsuccessfully, sup sorrow in family life” [6**, vol. 15, p. 195] is presented. The negative characteristic of this idiom can be related to the representation about red boots as a smart, rich but uncomfortable footwear. Probably, an unequal marriage is meant in this idiom because a red boot can be a boot of a rich man. Besides, as A.V. Tikhomirova says, a subordination or dominance motive can be peculiar for a red boot. It is connected with an expression to live under a boot (zhit’ pod sapogom) what means “to live in a full submission” [13, p. 47].

In a thematic group “Food” four idioms contain a negative value. For example,

red noodles (krasnaya lapsha) “noodles made of the third sort of flour, black” [6**, vol. 15, p. 195],

red stigma (krasnoye kleimo) “a sort of flour” [6**, vol. 15, p. 195],

red honey (krasnyi med) “honey with an admixture of flour” [6**, vol. 15, p. 195].

The third sort of flour is the worst, the black flour is not fresh, flour in honey makes it a good of low quality. Red grain (krasnaya krupa) is "waste which remain when processing grain; chaff. Red grain is kind of a peel of this wheat, and the middle is a white grain" [6**, vol. 15, p. 195]. Because of the illustration for this dictionary entry it is possible to speak about an antithesis “red-white” where red can be estimated as bad because a standart colour for flour

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 1 (20), 2018 ISSN 2587-8093

and grain is white. Not white, not standart get an euphemistic name red. So the word red naming food can have a meaning “low quality”.

Metonymy is a basis for some idioms. Red factory (krasnyi zavod) “a place where old horses, dogs and cats were killed” [6**, vol. 15, p. 195] has a bright negative esteem. The use of an adjective red in this idiom is probably due to the red colour of blood.

An idiom red bootlegs (krasnye golenishcha) “a mocking nickname for pomors of Kem who were wearing boots of rawhide, not nielloed sealskin” [6**, vol. 15, p. 195] is mocking because these boots were ugly and clumsy. Townspeople shod in imported proper boots with heel and thick elastic sole were loocking at long two quarters higher than a knee boots of pomors and were laughing at them. Characteristics of a person by his occupation is reflected in idiom red cap (krasnaya shapka) “a messenger” [6**, vol. 15, p. 195]. This paraphrase expression motivated by a specific wardrobe element for the people of this job in Russia before the revolution is also functioning in literature language: we can find it in “A lady with a dog” of A.P. Chekhov [1*] and “Garnet bracelet” of A.I. Kuprin [2*].

Expressions red shaft (krasnyi val) “red rusty clay unlike a green shaft, greenish-gray clay with flints” [6**, vol. 15, p. 195] and red ground (krasnaya zemlya) “red soil” [6**, issue 15, p. 195] are different from others. RFDD marks these collocations as idioms but the lack of metaphors in their value, the lack of assessment and application in a certain area of knowledge (agriculture, soil science) make it possible to say that they are similar to terms.

Symbolical character of red color and its identity with the concept "beauty" provides the frequency semantic valency of dialect CNs of the red tone with the lexemes naming clothes, fabrics and bijou. Identification of modal-objects of a color naming allows to define environment realities, significant for the dialect carrier (see Table 1).

Table 1. Dominant objects-standards of color identification with actualization of red color

The analysis of combinations on thematic groups has shown that in the phraseological vocabulary of Russian dialects key concepts of the Russian culture were reflected: "Wedding", "Food", "Place", "Orthodox calendar", "Nature", "Person", "Clothes and fabrics", "Houseware", "House" (See Table 2).

Table 2. Key concepts of Russian culture, determined by the color "red"

Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 1 (20), 2018 ISSN 2587-8093

Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 1 (20), 2018 ISSN 2587-8093

Thus, the red color is associated with the most significant objects and the phenomena of the Russian people’ life.

Conclusion.

One of the basic elements of color symbolics in the Russian national culture is the red color [1 **, p. 647]. Seme of the main tone of lexico-semantic group is dominating, that is, the seme "red" prevails in interpretations of RFDD entries for CNs included in LSG of the red tone (for 15 CNs).

Phraseological layer with a colourative component is a bright reflection of material and spiritual culture of dialect-speakers. They call various realities, which were traditionally accompanying life of dialect-speakers. The red color connected with the greatest number of phraseological units realizes a strongly marked emotionally-valued connotation, generally positive (36 idioms). There are much less idioms with a negative assessment (6 idioms). Only 4 idioms have no estimation.

The system of the dialect color naming entering LSG of red tone reflects and accumulates material and spiritual culture of the Russian people. The mechanism of experience transfer of material and spiritual culture to the subsequent generations is formed in a subsoil of the ethnic community and actualyzes in semantics of words and phrases and also in the sphere of color naming denotation.

References

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[2]Fomina Z.E. Nacional'nokul'turnaja specifika nominacij cveta v nemeckoj i russkoj lingvokul'turah. Lingvostranovedenie: Metody analiza, tehnologija obuchenija. Shestoj mezhvuzovskij seminar po lingvostranovedeniju. M.: MGIMO(U), 2012, chast' 2. – S. 89-126.

[3]Fomina Z.E., Lavrinenko I.Ju. Kognitivnye strategii kak mental'nye determinanty pri jazykovoj objektivacii konceptov razuma i chuvstva v filosofskom diskurse F. Bjekona/ Z.E. Fomina // Nauchnyj Vestnik. Serija «Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija». – 2014. – vyp. 1 (21). – S. 23-37.

[4]Fomina Z.E. Clavjanskaja toponimija v Germanii v lingvokul'turologicheskom i lingvo-istoricheskom aspektah/ Z.E. Fomina // Nauchnyj Vestnik. Serija «Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija». – 2016. – vyp. 1 (29). – S. 27-44.

[5]Apresjan Ju. D. Izbrannye trudy. T. II. Integral'noe opisanie jazyka i sistemnaja leksikografija. – M.: Shkola «Jazyki russkoj kul'tury», 1995. – 512 s.

[6]Gamkrelidze T.V., Ivanov Vjach.Vs. Indoevropejskij jazyk i indoevropejcy. Rekonstrukcija i istoriko-tipologicheskij analiz prajazyka i protokul'tury. T. 1–2. – Tbilisi: Izdvo Tbilisskogo un-ta, 1984.

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