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ously turns to the old man, despite all the barrings having opened the Treasure Chest that he brought from there.

This transformation turns Urashima to the state of indifference. This sense is not Faust personal self-realization, but the feeling Ogai experienced together with Urashima.

Bibliographic list (References are given in the author's view)

1.Masajiro Kojima: Mori Ogai“. In: Gendai Nihon Bungaku Taikei“ (Gesammelte Werke der modernen japanischen Literatur). Bd. 7. Tokyo, Chikuma 2000, S. 411.

2.Ogai-Zenshu (Sämtliche Werke von Ogai). Tokyo, Iwanami, 1951-54. Bd. XXVI, S. 543f.

3.Ogai-Zenschu, Bd. VIII, S. 202.

4.Ogai-Zenshu, Bd. VIII, S. 203.

5.Ogai-Zenshu, Bd. XXVI, S. 425.

6.Ogai-Zenshu, Bd. VI, S. 314f.

7.Ogai-Zenshu, Bd. VI, S. 334.

8.Ogai-Zenshu, Bd. VI, S. 423.

9.Ogai-Zenshu, Bd. XXVI, S. 422f.

10.Ogai-Zenshu. Bd. VI, S. 466.

11.Masakazu Yamazaki: „Ogai, das kämpfende Familienoberhaupt“. In: „Yamazaki Masakazu

Chosaku-shu“ (Werke von Masakazu Yamazaki), Bd. 7, Tokyo, Chuokoron, 1981, S. 123.

12.Junzo Karaki: Ogai no Seishini. In: Gesammelte Werke von Junzo Karaki. Bd. 2. Tokyo, Chikuma, 1967, S. 13.

13.Ogai Mori: Moso. In: Ogai-Zenshu. Bd. VIII, S. 202.

14.Junzo Karaki: Ogai no Seishini. A.a.O., S. 54.

15.Ogai Mori: Moso. In: Ogai-Zenshu. Bd. VIII, S. 204.

16.Ogai Mori: Moso. In: Ogai-Zenshu. Bd. VIII, S. 205.

17.Junzo Karaki: A.a.O., S. 166.

18.Ogai Mori: Yo ga Tachiba. In: Ogai-Zenshu. Bd. XXVI, S. 393.

19.Ogai-Zenshu. Bd. XXVI, S. 541.

20.Jun Ishikawa: Mori Ogai, Tokyo, Iwanami-Taschenbuch, 1978, S. 17.

21.Ogai-Zenshu. Bd. III, S. 216.

22.Annu Kobori: Mein Vater in seinen späteren Jahren (japanischer Titel: Ban-nen no Chichi). In: Gendai Nihon Bungaku Taikei (Gesammelte Werke der modernen japanischen Literatur). Bd. 8, Tokyo, Chikuma, 1972, S. 346.

23.Annu Kobori: Mein Vater in seinen späteren Jahren (japanischer Titel: Ban-nen no Chichi). In: Gendai Nihon Bungaku Taikei (Gesammelte Werke der modernen japanischen Literatur). Bd. 8, Tokyo, Chikuma, 1972, S. 346.

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UDC 81 119

PHILOSOPHY OF LANGUAGE IN FRANCO'S SPAIN

V.M. Kosteva

____________________________________________________________________________

Pushkin State Russian language Institute External Affairs Advisor to the Rector PhD (Philology, docent)

Viсtoria Mikhailovna Kosteva e-mail: vmkosteva@gmail.com

____________________________________________________________________________

Statement of the problem. The paper analyses the philosophy of language in Spain during the regime of F. Franco from the standpoint of "totalitarian" linguistics as a phenomenon engendered by a totalitarian society. Philosophical concepts of H. Ortega y Gasset and R. Menéndez Pidal are considered. The concepts of "language", "people", "nation" as dominant in a totalitarian society are examined each of which is relevant to linguistics in the totalitarian states of the twentieth century. A basic understanding of the underlying concepts in the framework of the goal of totalitarian states is revealed. The main provisions of the concepts of the unity of nation and language, bilingualism, the status of the Castilian language as a unifying are analyzed. The themes of the concept of native language and linguistic unification are explored. Contradictions in the philosophical views of H. Ortega y Gasset and R. Menéndez Pidal on the unity of language and multilingualism in Spain, and also the emergence of the Spanish nation are highlighted. The study is carried out on the material of the author's works, both authentic and translated into Russian language.

Results. In this paper we prove the uniqueness of language philosophy of the totalitarian society and its dependence on the policy.

Conclusions. Using the tools of language philosophy for political purposes is one of the ways of promoting the values of a totalitarian state.

Key words: language philosophy, "totalitarian" linguistics, H. Ortega y Gasset, R. Menéndez Pidal, language, race, nation, people, linguistic unity, bilingualism, nation state, ideology.

Introduction. Language philosophy in totalitarian states is today a little-studied sphere. A plausible explanation for this lies not so much in the lack of interest in the topic, but in the absence of clear concepts and linguistic tools to examine this topic in a comparative context without any preconceived estimation. We believe that a possible way for a complete and reliable study of the linguistic heritage of totalitarian states is the extraction of the linguistics in the historical period of a totalitarian state from the total linguo-philosophical paradigm of the twentieth century and its meta-critical analysis.

Methodology. The totalitarian social mode has a certain effect on the development of a particular branch of knowledge, forcing scientists, specialists in a particular area to act according to certain rules, to work in one direction or another. Linguistics isn’t an exception, it appears to us to be a phenomenon arising from a totalitarian society which has a set of certain characteristics, allowing to relate it to the totalitarian type in the spirit of the current political semantics [1].

In several works prior to this article [2] [ff. about it also: 3; 4; 5], we spoke about the unique nature of linguistics in a totalitarian state, justified the legality of the use of the term «totalitarian» linguistics, as well as distinguished its main features, and described its expression in language policy. In this paper we consider the influence of totalitarian ideology on linguophilosophical views of leading philosophers and linguists of one of the totalitarian states in the XX th century Spain during the regime of F. Franco (1933-1975).

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© Kosteva V.M., 2017

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In this paper we will focus on the concept of language and its role in society of the philosopher H. Ortega y Gasset (J. Ortega y Gasset) (1883-1955), head of the intellectual opposition during the years of the dictatorship of general Primo de Rivera (1923-1930), whose philosophical theory was the basis of the political program of the ruling party, the Falange. Under analysis is also linguo-philosophical views of the famous Spanish linguist Ramón Menéndez

Pidal (1869-1968), who is in some political and philosophical questions opponent of Ortega y Gasset. The main provisions of their works have a relevant character for linguo-philosophical concept of «totalitarian» linguistics as a whole.

As the main research method narrative method of linguo-historiography is used suggested by P. Schmitter (P. Schmitter) (1943-2006) [6]. Meta critical aspect of the narrativeness allows to recreate an objective picture of the position and development of linguistics in totalitarian states creating a conceptual picture of linguo-philosophy of the last century, presenting linguophilosophical views of scientists against the background of beliefs and attitudes characteristic for the totalitarian era [7].

Results. The main purpose of a totalitarian state is to build a new society with a single nation and a single language.

In contemporary philosophy the idea of a single language in a single state is in the theory of A. Gard a part of the language nationalism, which manifests itself inter alia in the reference to the sacred and historical aspect and overlaying weave of culture, the ethnic component of the nation and the political sphere [8, p. 247-248]. This approach identified not only the content of the propaganda language, but the study about the nature and role of the language in a society. In the focus of attention of politicians, philosophers and linguists in totalitarian Spain was the relationship of the Castilian language that received for historical reasons the unifying and unified status and other national languages. The starting point of this view was the history of the Iberian Peninsula, especially the history of the unification, in which the Kingdom of Castile played the leading role. In this regard, we consider it appropriate to quote a few passages of Ortega y Gasset, for example:

«For those who was born and grown up on the harsh plateau, lying from the Ebro to the Tagus, there is nothing dearer to the heart than to remember a glorious time when Castile fulfilled its historical role, has united Spain. From the very beginning, it is clear that Castile was able to command. And to verify this, you need to remember about its extraordinary self-control».

«Because we know: Spain united Castile and there is every reason to believe that only the Castilians might get the right idea about the problem of unified Spain» [1*] (here and in what follows translated by me – V. Kosteva).

The main semantic concepts of the Spanish totalitarian political discourse are «nation», «people», «language». In Roman political discourse traditionally the concepts of «nation» and «people» are synonyms [9, p. 207]; language is not solely a measure of definition of a nation, but an important part of the Roman national theory [9, p. 224].

The philosophical concept of Ortega y Gasset is largely based on the traditional perception of dyads of language and nation. According to Ortega y Gasset the modern nation is not a collection of kinship and common language; the latter are merely a consequence of the nation formation. The basis is the so-called «natural boundaries» [2*, p.145]:

«Not blood and language establish a national state – on the contrary, it equalizes the composition of red blood cells and the articulation of sounds» [2*, p.146]

and further:

«Every linguistic unity took place as a result of prior political merger. The state was always a great» [2*, p.147].

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In its further reasoning Ortega y Gasset concludes that the national state «in its aspirations toward unity was faced with diversity of ethnicities and languages», which represented one of the obstacles to achieve the goal. After defeating them, the national state «has created a relative uniformity, racial and linguistic, which have served to the consolidation of unity» [2*, p.148].

With this conclusion the declared main goal of the new state, and the alignment of the key concepts of the slogan «one state – one language» can be explained.

It should be mentioned, that in the philosophy of Ortega y Gasset are philosophical categories of the totalitarian period in Germany, «blood», «native land» and «language», «common destiny», but the philosopher considers their use in defining components of the nation incorrect, they demonstrate rather the relationship between the individual and the public authorities in the adoption of the first state institutions:

«Why in fact it seems necessary to refer to the language, blood and native land, to understand the amazing nature of modern nations? Just because in them we see the closeness and solidarity of the individual with public authority, unknown to the ancient state» [1*].

On the other hand, Ortega y Gasset recognizes the unity of blood partially as a driving force of a state:

«The unity of blood does not serve as the basis for the creation of one state, although often in a high degree to contribute to that process» [1*].

As for the fundamental question of linguo-philosophy – the question of the relationship between language, the individual and society, here Ortega y Gasset considers language, despite its secondariness relative to the nation, autonomous entity, independent ideology, a ready idea or a doctrine, which determines the possibility of its use as «a tool for the most complex theoretical combinations».

Language according to the philosopher supplies with ready language formulas, which reflect the current reality [3* р. 474]. The creator of language is the people's consciousness, in this connection Ortega y Gasset emphasizes the role of common language [3* р. 385].

The opinion of the philosopher on language as a secondary phenomenon in the system of the formation of people is demonstrated also in the «Essay on Spain», where the concept of «nation» doesn’t have a linguistic component:

«People are a set of desires, interests and passions» [4*, р. 213].

The concept of native language by Ortega y Gasset includes its social nature, represents

«the most striking and typical social phenomenon» [5*, p. 680].

Ramon Menéndez Pidal did not share the views of Ortega y Gasset on homogeneity of

Spain linguistic unity. His linguistic views were based on the triad of linguistics, literature and history of Spain. This starting position allowed Menéndez Pidal to build his theory of the origin of the Spanish nation, largely contested by Ortega y Gasset especially in terms of time’s frames and the nature of the linguistic unification.

Ortega y Gasset believed that the linguistic unity existed in the Iberian Peninsula during the Visigoths, and this testified the fact that Spain was «amorphous and coarse» («amorfa y vulgar»). Menéndez Pidal by contrast believed that the linguistic unity is a «great blessing» of «all civilized nations» («un gran bien») («todos los pueblos cultos»), commonality of speech («la uniformidad en el hablar») is synonymous with the word «culture» («cultura») [10, p.

450].

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The difference in opinions regarding the evaluation of the linguistic unity is also seen in the use of different terms to describe this phenomenon: Pidal uses the term «unidad lingüstica» and Ortega y Gasset «homogeneidad».

According to Menéndez Pedal one nation and one language existed in the Iberian Peninsula in the middle ages, until its conquest by the Arabs, thus he emphasized the natural character of the linguistic unification for Spain. Menéndez Pidal refers the emergence of the national idea to the XIth century. These views are reflected in his fundamental work of 1926, «the Origins of the Spanish language. The linguistic state of the Iberian Peninsula until the XI century» («Orígenes del español. Estado lingüístico de la Península Ibérica hasta el siglo XI»).

In the papers of the scholar the language unity is based on the postulate of the superiority of the Castilian language over all other languages, with the historic role of Castile in the unification of the Spanish lands, which partly overlaps with the statements of Ortega y Gasset. So, in 1916 Menéndez Pidal wrote:

«Castile created the nation by keeping his thought widened towards Spain as a whole»

(«Castilla creó la nación por mantener su pensamiento ensanchado hacia España toda»)

[6*, p. 58].

That is why in the opinion of Menéndez Pidal the Castilian language should be assigned the role of unifying force. This idea can be traced in several other works. As an example we give some statements of the scholar:

«The Castilian dialect with all its characteristics is a particular mark compared to other dialects of Spain, as a rebellious and dissenting force that appears in Cantabria and the neighboring regions… ;

«El dialecto castellano en todas sus características, representa una nota differencial frente a los demăs dialectos de España, como una fuerza rebelde y discordante que surge en la Cantabria y regions circunvencinas…») [7*, p. 487]

or:

«Castile is progressing in all its sister dialects» («Castilla se adelanta a todos los dialectos hermanos») [7*, p. 529].

The whole speech at the conference in 1943 was dedicated to the Castilian language, which was later published in an article entitled «Castile: tradition, language» («Castilla: la tradición, el idioma»). The report contained statements about the existence of a rule in the Castilian language in the middle ages, it is more in touch with vulgar Latin compared to other languages, the idea of the Castilian language as a common language of Spain in the past, present and future, as well as analyses of literature in the Castilian language, above on in the folklore.

In connection with the question of the language unity and the nation, Menéndez Pidal addressed the problem of bilingualism. It should be noted that the linguist was occupied with this problem before: at the beginning of his scientific career in 1902 Menéndez Pidal published an article «Bilingual Catalonia» («Cataluña bilingüe») in the journal El Imparcial. However, in

1931, this topic gets a few other already politically charged direction, which, in our opinion, could be opportunistic manifestation of the opinion, expected by the government. In the article of the newspaper "El Sol", November 13, 1931 [8*] Menéndez Pidal wrote for example that:

«Bilingualism, advantageous or convenient, is the natural state of many nations, a condition that is not chosen, but which comes imposed by the geography, the history and the law of gravitation» («el bilingüismo, ventajoso o inconveniente, es un estado natural de

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multitud de pueblos, un estado que no se escoge, sino que viene impuesto por la geografía, por la historia y por la ley de gravitación de los idiomas que los agrupa según sus masas»).

Developing his theory about the naturalness of bilingualism Menéndez Pidal touches upon the topic of the status of Catalonia and the Catalan language. Thus, according to the concept of Pidal, the status of Castilian and Catalan languages is not equal. The cultural language of

Catalonia, in the opinion of Menéndez Pidal is Castilian (la lengua culta de Cataluña), the Catalan is also the vulgar language (la lengua vulgar catalán), hence its study should be carried out only in the primary school education [10, p. 472]. The presence of Castilian in Catalonia is a phenomenon inseparable from the history of this region, so the appeal of Menéndez Pidale to the inhabitants of Catalonia, which he referred to as "Catalan brothers" ("Hermanos catalanes"), contains accusations of their unfair treatment to Spain:

«You are quite unfair to Spain, the greater part of which you are, if you don't feel the same as other countries that have a short range of expressions, and used as needed, advanced, English or German; you ought to preserve in full compliance of the Spanish language that you have in your heart due to the constant cohabitation» («no sois nada justos con la España de que formáis parte favorecida si no sentís que, así como otros países cuyo idioma es de corto alcance usan por necesidad, como supletorio, el inglés o el alemán vosotros debéis de conservar con plena simpatía el español que tenéis en la entraña por convivencia eterna») cit. ex: [10, p. 473].

The linguistic question was comported by Menéndez Pidal with his political statements about the lack of political autonomy, and cultural advantage of Castile, about the cultural dependence of Catalonia from Castile. The Castilian from the viewpoint of Menéndez Pidal is an ideal, an example to follow, as it embodies the best quality and stability, a special aesthetic sense, the spirit of entrepreneurship.

The quintessence of the works of Menéndez Pidal is the conclusion, that Castile, Castilian and Castilian language represent a model order and cultural force, to which the other must submit [11, p. 88]. In the concept of Menéndez Pidal a healthy and stable language (in our case, the single language of Spain) has some variants, which the author obviously refers to dialects.

The built model of the existence of a single language in Spain implies according to Men-

éndez Pidal two language levels: high (standard) Castilian (Spanish) language, and low – dialects. Each of these levels develops itself according to the laws of the natural development of language, and though the dialects tend to approach the standard, but they don’t merge with it

[11, p. 90]. The Castilians and the educated part of the population including the intelligentsia that Menéndez Pidal often denotes the pronoun «we» have the high level of expertise; the use of dialects – the lot of the uneducated part of the population. Changes in language of any kind, other than those, which promote the uniformity of languages in Spain, should be avoided. This also applies to the influence of foreign languages over Spanish.

As support for these ideas the intelligentsia was elected by the scientist which according to the plan of Menéndez Pidal recognizing the idea of a single language shall propagate it as a

«political message» [11, p. 95]. Being language of the elite the intelligentsia in the opinion of Menéndez Pidal should monitor the status and language development, including supervising the choice of norm, its codification and standards.

It should be noted that the scientist has chosen a rather contradictory position: on the one hand Menéndez Pidal stands for the language unity, on the other hand he acknowledges the linguistic diversity in the country, considering, however, that entails in this case the dialects uniformity of Spain [11, p. 86]. In our view, it could also be due to the attempt to accommodate linguistic views to the political attitudes of the ruling regime.

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The believing in the indissoluble connection of the language and nation (people), prompted Menéndez Pidal to the conclusion, that the process of normalization of Catalan, Basque or

Galician languages or the other dialects are threatening the integrity of Spain, so he refers to the opponents of centralization, in particular with an appeal not to use language as a weapon [10, p.

467]. So, in the next issue of the newspaper «El Sol» from July 26, 1931 he explicitly says that «the younger generation from the regions» («jóvenes generaciones regionals») believes that «language is a weapon» («el idioma como arma»), not a tool («como instrument»), despite the fact that the linguistic suppression («opresión lingüística») has already been discontinued [9*, p.12].

Thus, the main parts of the political-linguistic concept of Menéndez Pidal formed to

1938, are provisions that:

1. «Language (spiritual) unity of Spain is a condition for policy of unity. If linguistic unity is broken, the disintegration of Spain begins»;

«La unidad lingüística (espiritual) de España es condición indispensable para su unidad política. Si se quiebra la unidad lingüística, España se desintegrará» cit. ex: [10, c. 548]. 2. «The hegemony of the language and culture of Castile in Spain stems from the natural process, and is not intended centralist coercion»;

«la hegemonía de la lengua y cultura castellanas en España se debe a un proceso natural y no a una supuesta imposición centralista» cit. ex: [10, c. 548].

The historical approach to the description of linguistic categories and phenomena is representative for the «totalitarian» linguistics. This is partly due to the physical and psychological terror of the dictatorship of F. Franco, who proclaimed the slogan of «¡Muera la inteligencia! ¡Viva la Muerte!» («Death to the intelligentsia! Long live death!»). During the civil war of

1936-1939 and in the postwar period it was shot 6000 staff, 100 of 430 professors of Spanish universities. A number of academics was forced to emigrate [12, p. 7]. Survived linguists preferred to occupy with safe topics for that period related to the apology of the Francoism, from the XIII century, revered as the Golden age of Western civilization [13, p. 134].

Summarizing the above, we suggest a definitions comparison of the basic concepts of the

«totalitarian» linguistics Ortega y Gasset and Ramón Menéndez Pidal

Table

A comparison of the views of Ortega y Gasset and Ramón Menéndez Pidal

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.

Conclusion. Thus, as follows from the above table, the main contradiction in the views of two scientists are to determine the primary and secondary of the unity of language and political unity, and to identify the role of language in establishing of the nation / people. The common ground is the making of Castile and the Castilian language a leading role in the formation of a unified Spain, in line with the political attitudes of the new regime.

Based on the foregoing, we can state that despite some differences in the assessment of the role of language in the formation of people and nation, linguo-philosophics maintain the unity of the state and the linguistic unity in accordance with the instructions of the ruling party, justifying the choice of Castilian as the main language.

Using the tools of linguo-philosophy for political purposes appears to us to be one way of promoting the values of a totalitarian state, which we can relate to discursive practice of "totalitarian" linguistics.

Bibliographic list

1.Kosteva V.M. «Totalitarnaja» lingvistika v sovremennoj lingvoistoriografii: postanovka problemy / V.M. Kosteva // Vestnik MGPU. Ser. Filologija. Teorija jazyka. Jazykovoe obrazovanie. – 2008. – № 2. – S. 52–56;

2.Kosteva V.M. O termine «totalitarnaja» lingvistika / V.M. Kosteva // Vestnik MGPU.

Ser. Filologija. Teorija jazyka. Jazykovoe obrazovanie. – 2012. – № 1. – S. 59–67.

3.Merkmale und Marker der „totalitären Linguistik“/ V. Kosteva // Estudios Filológocos

Alemanes. – Sevilla, 2012. – Vol. 25. – P. 157–165

4.Kosteva V.M. «Totalitarnaja» lingvistika i ejo projavlenie v jazykovoj politike.

(monografija) / V.M. Kosteva. – M.: MPGU, 2013. – 128 s.

5.Kosteva V.M. O pravomernosti termina «totalitarnaja» lingvistika v sovremennoj issledovatel'skoj paradigme / V.M. Kosteva // Vestnik Adygejskogo gosudarstvennogo universiteta. – 2014. – Vypusk 1(134). – S. 63–68.

6.Schmitter P. Historiographie und Narration. Metahistoriographische Aspekte der Wissenschaftsgeschichtsschreibung der Linguistik /P. Schmitter. – Seol: Sowaldalmedia; Tübingen: Narr, 2003. – 187 S.

7.Kosteva V.M. Ob ispol'zovanii narrativa v izuchenii «totalitarnoj» lingvistiki (iz opyta issledovanija) / V.M. Kosteva // Vestnik Michurinskogo gosudarstvennogo agrarnogo universiteta. – 2014. – № 3. – S. 102–105.

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Gegenwart / A. Gardt. – Berlin – New-York: Walter de Gruyter, 2000. – 924 S.

9.Bär J. A. Nation und Sprache in der Sicht romantischer Schriftsteller und Sprachtheoretiker // Lebsanft F. Nation und Sprache: das Spanische / F. Lebsanft // Nation und Sprache:

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die Diskussion ihres Verhältnisse in Geschichte und der Gegenwart, hrsg. von A. Gardt. – Ber- lin–New– York.: Walter de Gruyter, 2000. – P. 199–228.

10.Isasti P. G. La España metafísica. Lectura crítica del pensamiento de Ramón Menéndez Pidal (1891-1936) / P.G. Isasti. –Bilbo: Universidad del País Vasco / Real Academia de la Lengua Vasca, 2004. – 618 p.

11.Valle, J. A political history of Spanish. The making of a language / J. Valle. – Сambridge University Press, 2013. – 430 p.

12.Pashkov G.N. Sredstva massovoi informacii v sisteme ideologicheskih institutov frankistskoi Ispanii (1939–1956) / G.N. Pashkov: Avtoref. dis. ... kand. filol. nauk. Moskva, 1978. – 16 s.

13.Gallo M. Spain under Franco / M. Gallo. – New York: E.P .Duttona&Company, Inc., 1974. – 390 p.

Analyzed sources

1*. Ortega-i-Gaset H. Beshrebetnaya Ispaniya / H. Ortega-i-Gaset. – M: Izdatel'stvo: AST, Ermak, 2003, – 272s. URL: http:/ /www .gumer .info /bogoslov _Buks/ Philos/ gasset /bes_ isp.php (vremja obrashchenija –10.06.16)

2*. Ortega-i-Gaset H. Vosstanie mass. / H. Ortega-i-Gaset. – M: Izdatel'stvo: AST, 2002.

– 509 s. , 2002.509 с. URL: http://www.gumer.info/bogoslov_Buks/Philos/gas_voss/index.php (vremja obrashchenija –15.07.16)

3*. Ortega-i-Gasset X. Estetika. Filosofiya kul'tury / H. Ortega-i-Gaset. – M: Izdatel'stvo

«Iskusstvo», 1991. – 588 s.

4*. Ortega- i- Gaset H. Esse ob Ispanii / H. Ortega-i-Gaset // Inostrannaya literatura. – № 4. – 1993. – S. 203– 236.

5*. Ortega- i- Gaset H. Izbrannye trudy/ H. Ortega-i-Gaset. – M.: Izdatel'stvo «Ves' mir», 1997. – 704 s.

6*. Menendes Pidal R. Crónica General de España que mandó componer el Rey Alfonso X: discurso leído ante la Real Academia de la Historia el día 21 de mayo de 1916 / R. Menendes Pidal. – Madrid: Imprenta Clásica Española, 1916. – 58 s.

7*. Menendes Pidal R. Orígenes del español. Estado lingüístico de la Península Ibérica hasta el siglo XI / R. Menendes Pidal. – Madrid: Espasa-Calpe, 1950. – 592p.

8*. Gaseta El Sol, 3.11. 1931: http:// www. Segundarepublica .com/index. php?opcion =6&id=48. (vremja obrashchenija 02.09.16)

9*. Gaseta El Sol 26.07.1931 s. 12

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UDC 801.8:803.0

NOMINAL RHYMING STRUCTURES IN GERMAN WEATHER

WISDOMS IN LINGVOCULTURAL ASPECT

A.V. Pilevtseva

___________________________________________________________________________

Voronezh State Technical University,

Teacher of the chair of Foreign Languages of Voronezh State Technical University Pilevtseva Alla Viacheslavovna

e-mail:pilevceva-210486@mail.ru

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Statement of the problem. The article is dedicated to considering German country peasants proverbial weather signs with the name of the Saint presented in the form of a rhyme structure. The main purpose of the researches is to study the ethnic-and-cultural distinctive features of meteorological proverbs, revealing the corpus of Saints especially significant for the German linguocultural community. Rhymes formed by nouns are classified into the 8 thematic groups according to their semantic meaning. The proverbs correlating with the name of the Saint are analyzed in details.

The Saint names contained in the signs structure are analyzed from the position of their quantitative ratio, a gender indication

Results. As a result of the research the 12 models of rhyming are revealed. Collected material confirms that signs contain the rhymes realized by the same and various parts of speech. Rhymes, formed on the basis of nouns, are subdivided into 8 theme groups (according to their semantic content). The dominating rhymings are revealed (a noun with a noun and a noun with a verb).

Conclusion. Rhyming of a Saint name and a noun in the German weather signs varies in semantic and structural heterogeneity. The substantive rhyme with the dual use of nouns is created on the basis of the basic concept correlation with natural, cultural, spatial, gastronomic, temporal and other realities. Many signs are ethnoculturaly and linguoculturaly marked, because they contain the Saint name in the structure, especially significant for the German linguocultural community.

Key words: meteorological sign, homogeneous rhyme, rhyme, heterologous rhyme, theomorphic name, semantic analysis, "icy saints", linguocultural specific character.

Introduction. Signs belong to the works of special type of folk art representing together with the proverbs and sayings the brightest samples of "a thought condensation" of the people (A. A. Potebnya) in which elements of ancient culture and national traditions find the original language embodiment [1].

On the one hand, many signs are the ancient national sayings based on the associative representations of the archaic human representing a syncretical way of the world reflection around in his mentality. On the other hand, the national signs represent constantly developing folklore genre showing peculiarities of the functioning in the modern speech use as language ways of the forbiddance, permission, warning, directions, advice, etc. [2].

The sign is the essential link of national culture, the component of the nation mentality, a special microgenre with the unique esthetics demanding multifaceted approach. The signs enrich national language with their form, and in this context are of interest to a research too [3].

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© Pilevtseva A.V., 2017

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