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Traditionally the national signs were studied from the point of view of a logic-semiotics structure (A. Dundes of 1975; G. L. Permyakov 1975, 1988; O. B. Hristoforova 1998), stylistic originality and lingvoestetika (W. Mieder of 1977; A. Taylor 1985; V. K. Harchenko 1991, 1992a, 1992b, V. K. Harchenko and E. E. Tonkov 2008; R. Glaser 2010), a structural-semantic organization (N. A. Andramonova 1999; N. N. Fattakhova 2002, 2004; A. M. Tarasov 2004; N. N. Ivanova 2005; S. V. Tuganova 2006; K. R. Wagner 2007; M. I. Zakirov 2009), folklore specifics (T. S. Sadova 2004), ethnographic studying (S. A. Tokarev 1983; A. G. Bulatova 1999).

Now the relevance of national signs studying is explained by the modern linguistics tendencies in connection with processes of globalization and active interaction of various national cultures that stimulates carrying out the researches of a national linguistic world image, the characteristic of linguistic consciousness of various nations, the manifestations of national specifics in the process of conceptualization and the categorization of human experience interaction with surrounding reality (N. D. Arutyunova, Yu. D. Apresyan, E. S. Yakovleva, A. Vezhbitskaya, G. D. Gachev, O. A. Kornilov, M. V. Pimenova, A. D. Shmelyov, V. A. Maslova, R. R. Zamaletdinov, E. F. Arsentyeva, G. A. Bagautdinova, etc.) [1].

The relevance of this research is caused by the fact that, in spite of great attention to studying of paroemiological language system, the weather wisdoms with a theomorphic name remain the insufficiently studied field of verbal creativity. Z. E. Fomina means, that studying of the signs with sacral name is of particular importance. First of all, it is based on the fact that the name on its own is nothing else as a sign, a symbol. Each name has centuries-old historical and cultural information originating in deep layers of christianisation, mythology, philosophy, culture, history, etc. [...] Therefore studying of the natural country corpora (Bauernregeln) with a name of one or another Saint is of the special value as it allows to establish not only the common (universal) human values and a priority caused by a cult of the Saint name, especially by the nations presenting Christian culture but also to reveal their specific features [4, page 131].

Methodology. The subject matter of analysis in this article is the rhymed models of the German weather wisdoms selected on the materials of the German weather peasant calendar [1*]. The total quantity of the proverbs subjected to the linguistic analysis is 419 units. The special emphasis in this article is given to the consideration of the meteorological signs with the Saint name in the rhyme structure.

The purpose of this research consists in the study of the German meteorological signs presented by a rhyme according to structural-morphological criterion, that is the grammatical representation the rhyme structures, definition of belonging of the rhymed words to the different parts of speech and the description of these word forms. During the conducted research the corpora of the weather wisdoms which contains a theomorphic name and their linguoculturological specifics are revealed.

The descriptive, structural-semantic method, the method of quantitative calculation are used in the work.

Results. The national weather wisdoms are the centuries-old experience of practical observations of nature used as intended in agrarian practice. How the signs originate? How was it succeeded to keep and inform us of these works of folklore? It is obvious, that in the beginning nobody wrote down such observations, and they passed on by word of mouth, from generation to generation. During the time the national weather wisdoms were arranged in order, systematized and, eventually, have formed the certain sets of signs for different the human field of work: agriculture, cattle breeding, fishing, hunting etc. So gradually there were national calendars. Therefore, our ancestors, without suspecting about the existence of psychology, about memories levels and methods of its development, already used certain mnemotechnic techniques, one of which was the method of rhymes and a rhythm. This method was used for the best memorizing of a huge number of the signs connected with the different types of agricultural activity [5].

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As a result of the analysis of the corpora of the German weather wisdoms, it has been revealed that from 644 proverbs 419 are presented by a rhyme. Many scientists have given up to studying and the description of a rhyme. So, for example, V. K. Trediakovsky defined a rhyme as "a consent final among themselves in a verse of syllables". The poet D. Samoylov wrote that "the rhyme is the conformable words located in the set sequence at the end of the rhythmic periods and the functions of the semantic and sound organization of a verse performing at the same time". And the famous scientist Yu. Lotman has defined a rhyme as "sound coincidence of words or their parts at the end of rhythmic unit at semantic discrepancy" [5]. The role of a rhyme is similar to a rhythm, but isn't identical to it: "Sprichwort, wahr Wort" – "A proverb is- n't without reason said" (both proverbs contain a rhyme therefore they become easier for perception and memorizing of the listener) [6].

E. Kuptsevichova explains the prevalence of a rhyme in folklore with its functions. She notes that the rhyme accomplishes several functions in a sign: semantic – contain information, rhythmic – make it possible to pronounce easily, euphonic –sounds pleasantly, mnemonic – make it possible to memorize easily, heuristic - make it possible to teach. The sound structure of a rhyme depends, first of all, on the national literary traditions, and also on the phonetic system of language. In poetry of most nations the conformable terminations – rhymes are on the ends of lines. For German a characteristic sign of a rhyme is the coincidence of stressed vowels [5].

Also it is necessary to emphasize that the German farmers created signs, rhyming not only words of the same part of speech (a uniform or parallel rhyme), but also different parts of speech (diverse rhymes). In the table below the quantitative correlation of rhyming is reflected in a sign on the basis of various parts of speech.

Table 1 Quantitative aspect of a categorial correlation of rhyming in the German weather wisdoms

Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue № 2 (17), 2017 ISSN 2587-8093

This table shows classification of the corpora of signs (419 proverbs) by 12 types of rhyming models. The analyzed material demonstrates that the noun is the part of speech which is the most often used for rhyming in national weather signs. The dominating quantity of proverbs is formed on this model (116 units). Besides, it should be noted that nouns can form a rhyme also with other parts of speech.

As for verbs, words of this part of speech are most often rhymed with nouns (108 units), combinations with other parts of speech, for example, adverbs (24 units) and adjectives (8 units) rarely occur. In folklore the verbal rhyme is widespread as it is considered as the elementary rhyme [5]. This part of speech which is seldom used for rhyming is the adjective that confirms studying of signs and the provided quantitative data.

The proverbs represented by model noun + noun are characterized by semantic heterogeneity and can be distributed on 8 theme groups. Nouns form rhyme pairs correlate to various realities. The most numerous is the theomorphic group of signs (46 units) containing rhymes in which one of components is a Saint name. It is rather interesting to emphasize that in this group the 24 Saints name reveal, for example. Nikolaus, St. Leodegar, St . Remigi us, St. Veit, etc. In the analyzed corpora of paremias theomorphic names are rhymed with natural, temporal, spatial, cultural, fitonimic, gastronomic realities, emotions, etc.

The semantic group of natural signs is represented by 43 proverbs which correlate with such natural phenomena as Frost (frost), Eis (ice), Sonnenschein (sunlight), Regen (rain), Regenguss (heavy rain), etc.

The group of temporal signs contains 11 units which are represented by the rhyme containing the "time unit measure" component, for example, Tag (day), Woche (week), Jahr (year).

Proverbs of gastronomic group (3 units) correlate with such realities as Brot (bread), Korn (grain).

In signs of a zoonimic theme group the following realities of fauna are eksplicated: Schwalbe (swallow), Kuckuck (cuckoo)

For a long time birds play significant roles in folklore, religion and mass culture of various nations of the world. The ornitomorphic symbolic is connected with a cosmogony, cosmography, ideas of soul, life and death. One of such symbols in the German linguoculture is the cuckoo. People were afraid of it, the voice of a cuckoo was considered as an omen of misfortune; there were legends and traditions about it. Its voice, habits and shape served as a basis for occurring of signs, proverbs and sayings. Cuckooing is acquired as a sign of sacral activity and connects with functions of prediction and annunciation [7].

The symbolic of a swallow also is of key importance in religious and mythological beliefs of the Germans. It is a patron of the house, the ambassador of good, happiness, hope, revival, spring, house and home. The house with a swallow nest is considered to be happy. According to one belief it is a sin to kill a swallow because it wears mourning for the God. By Germans barn swallow was Donar’s and Frey’s bird. As the Thunderer’s bird it protected the house from lightning and fire. If swallows settled in a cowshed, so the cattle would be healthy.

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In Oldenburg there was such a belief: if the nest of a swallow falls off a wall, the inhabitants of the house will leave it the same year [8].

The results of the analysis of the weather signs shown by a uniform rhyme (noun +noun), are presented in the table below.

Table 2 Semantic classification of the weather wisdoms structured on the basis of rhyme model noun with noun

Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue № 2 (17), 2017 ISSN 2587-8093

Summarizing the aforesaid, the combination of a noun with a noun realized by a parallel rhyme is presented quite heterogeneous in the German weather calendar. However, in the most of weather wisdoms a noun is rhymed with a theomorphic name. It can be explained with the

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fact that weather signs usually correlate with a church calendar. The calendar and church holidays are also inextricably connected with an agricultural way of life which throughout centuries was the basis of the human survival. I. V. Gayduk notes that the Saint name as a part of a proverb quite precisely determines a certain time length, in fact, being the index of an astronomical time period which was limited by the Saint’s feast [9, c.118]. Signs with the Saint name are of the greatest value for our research.

So, the semantic group of the theomorphic signs is presented by 13 types of rhyming. We will consider more detailed analysis of the models in the table No. 2.

The most numerous are a name + natural culture-specific concept (12 units) and a name + emotion (10 units). The structure a name + a natural culture-specific concept contains the following theomorphic names: Dorothee, Agathe, Matthias which are rhymed with the nouns representing such culture-specific concept of nature as Schnee (snow), Bach (stream), Eis (ice). The greatest number of a paremia is connected with the name Dorothee and Matthias (on 3 units).

Cf.: Manchmal bringt die Dorothee uns den allermeisten Schnee (Dorothee – Schnee)

[1*].

Die Heilige Dorothee watet gerne durch den Schnee (Dorothee – Schnee) [1*].

The abovementioned signs demonstrate that on St. Dorothea day there are the heaviest snowfalls. Saint Dorothea is the maiden great martyr of the 4th century from Caesarea Cappadocian. She has become famous for her beauty and theopathy. As she was an orphan, from a noble family, the vice-regent of Caesarea Fabritsy has found her the husband, but Sanctae has refused, having declared that she already has a groom, Christ, for what has been subjected to an execution. Saint Dorothea is the patroness of gardeners and florists [10].

The signs connected with the name Matthew:

Bald nach dem Matthiastag, da springen die Frösche in den Bach (Matthiastag -Bach) [1*].

Die Sonne an Matthias, die wirft 'nen heißen Stein ins Eis (Matthias-Eis) [1*].

By centuries-old experience of weather observation it has been established: after the Apostle Matthew day (on February 24) ice begins to dissolve on the rivers.

The interrelation of the use of a saint name and natural phenomenon is caused by the date of a feast. For example, the feast of Saint Dorothea falls on February, 6th when there are strongest snowfalls.

Model a name + an emotion reflects the following rhymes: Medardustag - Klag' (complaint), Agnessonne – Wonne (pleasure, ecstasy), Albinus -Verdruss (disappointment, chagrin, trouble), Servatius -Verdruss, Remigius – Verdruss , Marks -Arg's (anger). It should be said that all paremias formed by this model have a negative connotation concerning Saints whose names appear in them. It is also interesting to notice that rather negative emotions are connected with theomorphic names which feast falls on turning points of an agricultural calendar, for example, Regnet's stark an Albinus, by macht's dem Bauern viel Verdruss

(Albinus-Verdruss) [1 *], i.e. if оn St. Albyn day (March, 1th) there is a heavy rain, then it doesn't promise to the farmer favorable conditions for sowing. The name of Albinus of Cologne is of special interest from the linguoculturological point of view. It concerns the Saints who are especially revered in Cologne (Germany). Saint Albinus of Cologne relics had a lot of miracles and recoveries the blind, the mute and the aged. In 1327 relics were officially recognized as wonder-working. Saint Albyn is represented as the martyr with a palm bough and a sword [11].

The model a name + a unit of time measure is presented in 4 proverbs. These proverbs correlate with such names of Saints as St.Leodegar (1unit), St.Margarete (1 unit),

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St.Georg (1 unit), St.Veit (2 units). Following theomorphic names are connected with the following temporal culture-specific concept: das Jahr (year), der Tag (day), die Jahreszeit (season), die Zeit (time).

Der Georgstag, der ist der Pferde Ehrentag (Georgstag-Ehrentag) [1*].

Saint Georg is considered as the patron of shepherds and herds. In his feast when the young grass has already appeared, pasture of the cattle in the field was made first after winter. It was believed that Saint Georg invisible to people goes to fields on the white horse and pastures the cattle, protecting it from animals. He was revered as the patron of horses. So, on his feast it was common to arrange "horse holidays" when farmers didn't work at horses, and washed them, bathed, fed well, etc. [12].

Nach dem St. Veit, da ändert sich bald die Jahreszeit (St. Veit - Jahreszeit) [1*].

The cult of Saint Vit was very widespread in the national calendar of Germans: he was considered as one of the Saints causing a summer hail, and in some places his veneration got also the solar elements bound to a belief that after Vit’s day the sun turns to winter. Germans invoked a saint for the healing of the man possessed by the devil, at a folly and nervous diseases, epilepsy. There was even such a phenomenon as “dancing of sacred Vit”. People believed what for good health they need to dance, repeating the chaotic movements of patients with epilepsy in front of a statue of sacred Vit in his feast – on June, 15th. He is considered as the patron of tinkers, boilermakers and brewers (the copper in which according to tradition he underwent one of his tortures became one of symbols of the Saint) [13].

Model a name + the spatial culture-specific concept includes 4 proverbs and consists of two types of rhyming: St . Veit -Seit' , Petronell -Ell' on 2 pieces.

Ist es klar an Petronell, messt den Flachs ihr mit der Ell' (Petronell -Ell') [1*].

If on the Petronella’s day (on May, 31th) it is sunny, then you could expect a good harvest of flax.

Two weather signs represent model a name + a cultural specific concept:

Scheint die Sonne hell am Urbanitag, wächst guter Wein nach alter Sag'; wenn es aber regnet, ist nichts gesegnet (Urbanitag-Sag') [1*].

According to the ancient legend if on Saint Urban day (on May, 25th) the sun shines brightly, then the farmer get a rich harvest of grapes. If it rains this day, then the harvest will be poor. It is interesting, that Saint Urban belongs to so-called "wine" Saints He is considered as the patron of vineyards, wine and wine makers therefore there is a bunch of grape on his Bible [14].

Regnet es an Barnabas, schwimmen die Trauben bis ins Fass (Barnabas -Fass) [1*].

The rain on Saint Barnabas day (on June, 11th) promises full to the brim barrels of wine in the farmer's storage bin. It is possible to note that a large number of national signs is devoted to such gastronomic culture-specific concept as wine and grapes. The value of winemaking cannot be overstated in life of the German farmers. The first vineyards in Germany had been still laid out by Romans on the banks of the Moselle River about the 1st century A.D. Such attention to the cultivation of grapes, the tradition of winemaking which are stored since ancient times by the German people couldn't avoid the reflection in paroemiological system of

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language. A grape is a symbol of life, fertility and abundance, but at the same time it is a symbol of sacrifices, because wine is made of it, especially the red one which represents wine of life and, therefore, immortality. [15]

From the linguoculturological point of view the weather sign formed by model a name + a somatism deserves more detailed analysis:

Der heilige Mamerz,

der hat von Eis ein Herz;

Pankratius hält den Nacken steif,

sein Harnisch klirrt von Frost und Reif; Servatius' Hund der Ostwind ist –

hat schon manch' Blümlein totgeküsst; und zum Schluss, da fehlet nie,

die eisigkalte Sophie (Mamerz -Herz) [1*].

This proverb contains names of all of "icy Saints" which frighten farmers with their harsh temper so much, their feast is in the beginning of May and is characterized by fall of temperature and frosts. It is also interesting to note how the fear and negative attitude in relation to "icy Saints" is demonstrated in a proverb. So the German people describe them with the following metaphorical expressions: Saint Mamert (May, 11th) has an icy heart. Saint Pankrati's armor (May, 12th) is covered with hoarfrost and rings from the frost. The true dog of Saint Servatius (May, 13) is icy east wind, which cold kiss has frozen the first flowers. And at the end Saint Sofia comes cold as ice (May, 15th). Names are given in an order of approach of their feast.

The proverbs formed according to model a name + the end of activity (2 units) are connected with a name of Saint Vincent (his feast falls on January, 22th).

An St. Vinzent, da hat der Winter noch kein End' (Vinzent -End') [1*].

Beim Heiligen Vincentius, gibt's neuen Frost oder Winterschluss (Vincentius - Winterschluss) [1*].

There is a sign: on Saint Vincent, the winter either leaves, or comes back. This Saint is considered as the main patron of winemaking. There are various speculations why the Saint Vincent who was out of relation to wine has become the patron of winemaking. It is the most logical to assume that it is connected with his feast. It is a short period between the winter stiffened condition of a vineyard and return to blossoming and, respectively, to work. Vineyards demand less work at this time. At this particular time cutting of vine begins [16].

The model a name + a structure is noted in 2 weather wisdoms:

1. Olaf, Beate, Lucilla, Ladislaus verbrennen dem Bauern Scheun' und Haus (Ladislaus -Haus) [1*].

It is necessary to pay attention to simultaneous occurrence of 4 theomorphic names in one proverb: Olaf, Beate, Lucilla, Ladislaus that it is possible to explain with the fact that a feast of these Saints almost coincides (July, 28th (Lucilla, Ladislaus) and July, 29th (Olaf, Beate)).

2. Trockener Nikolaus, milder Winter rund um's Haus (Nikolaus -Haus) [1*]. The sign says: if isn't snow in St. Nikolas day, then the winter will be soft.

The following model a name + a kind of activity contains two paremias:

Pankrazi, Bonifazi, Servazi sind drei frostige Lumpazi. Und zum Schluss fehlt nie die kalte Sophie (Servazi - Lumpazi) [1*].

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This sign contains five theomorphic names with ethnocultural connotation. It is about the Saints who are especially revered in Germany and the German-speaking countries: Mamertus (day of honoring – on May, 11th), Pankratius (on May, 12th), Servatius (on May, 13th), Bonifatius (on May, 14th), Sophie (on May, 15th). From the linguoculturological point of view it is interesting to find out why names of these Saints are so closely interconnected with each other. These martyrs are so-called "icy Saints" from 4-5 centuries. On the basis of cen- turies-old experience of observation of weather it has been established that these days the temperature is especially low. In Germany they believed that three "icy Saints", Mamertius, Pankratius and Servantius, send spring morning frosts as the punishment for sins. In late medieval passionaries and calendars there are maiden and the martyr Sofia living at the time of Diokletian (apprx. 305 g). She is often called "cold Sofia" (Old German chibig Siphie) or "the icy wife" (Old German iswibli) as her feast falls on May, 15th a holiday of "Three ice Saints". This period of the last spring frosts is known under the name "ledosvyatka". Depending on the region "icy Saints" were called "die drei Gestrengen" (three strict), "gestrenge Herrn" (strict misters), "frostige Lumpazi" (frosty tramps), "Eismänner" (icemen) that brightly demonstrates caution and vigilance of farmers in relation to these Saints [17]. "Die Eisheiligen abwarten" to wait for "Icy Saints", farmers said, you shouldn't plant seedling till May, 15th because of possible frosts.

Here is an example:

Georgus (23. April) und Marks (25.April), die bringen oftmals was Arg's;

Philippi und Jakobi (1. Mai), sind dann noch zwei Grobi;

Pankraz, Servaz, Bonifazi (12., 13., 14. Mai),

das sind erst drei Lumpazi (Marks -Arg's, Jakobi -Grobi, Bonifazi -Lumpazi) [1*].

In this sign "Icy Saints" are completed with Saint George, the Christian martyr, and Saint apostle and evangelist John Mark . George is considered as the patron of soldiers, farmers and travelers. In Western Europe it is widely thought, that prayers to Saint George (George) help to make away with venomous snakes and to be free of an infectious diseases. Farmers also invoke Saint George about protection of farming. Dew this day protects from a malefice and seven illnesses therefore people wash with dew to strengthen their health. [18]

The Apostle Mark is considered as the patron of Reichenau Island in Germany on which a part of reliquiae of the apostle is stored. This day people invoke the Saint Mark and pray that he hasn't allowed a drought which can ruin seedlings and send much rain, so necessary during this time. Farmers look at the sky and say a sign that three heavy rains in May will give a rich harvest during three years. People also invoke the Saint Mark by different illnesses, for a love and peace of a married couple, for protection of the family. There is one more name of a holiday - "bird's", or "bird's starvation" as during this period birds begin to return home actively from the southern skies. Therefore farmers threw hempseeds on fields and the yards to feed the hungry and tired birds. [19]. The sign obviously expresses fear and worries of the peasant: Georgus und Marks, die bringen oftmals was Arg's, i.e. these Saints seldom satisfy the farmer with good weather. Further the sign mentions two names: St. Philip , the defender from thefts, and St . Jacob , the patron of those who forgive the murderers before death. In a sign the people call them “zwei Grobi” (two impudent person, the rude fellow), being afraid that the bad weather caused by them for May, 1th will ruin the crops [19].

The model a name + a gastronomic cultural specific concept is presented by one paremia:

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Nach dem Tag des Gregorei legt auch die wilde Ent' ihr Ei (Gregorei - Ei) [1*].

According to national observations, after of Saint Gregorius Magnus Day (March, 12th), wild ducks lay eggs. This day people began to meet spring. The egg symbolic is connected with fertility since ancient times (it is "analog" of grain in fauna), the beginning of new life and immortality. In Christianity it represents revival, renewal, secondary creation, hope. In folklore of the whole world egg is a good omen symbolizing success, wealth and health.

Nach dem Tag des Gregorei legt auch die wilde Ent' ihr Ei (Gregorei -Ei) [1*].

The model a name + a message includes the following weather sign:

Lachende Kunigunde, die bringt uns frohe Kunde (Kunigunde -Kunde) [1*].

Name of the Saint empress Kunigunda has ethnocultural information. She is considered as the first German queen and the patroness of Bamberg. According to national beliefs, the clear weather on this day (on March, 3th) foretells to the peasant good weather in the spring and successful spring sowing.

In analyzed paroemiological corpora there is rhyming of a theomorphic name with a zoonymic cultural specific concept, e.g.,

Wer seine Schafe schart vor Bonifaz is also allocated, to dem ist die Woll' to lieber als das Schaf (Bonifaz -Schaf) [1 *].

St Boniface is archbishop in Mainz, the most prominent missionary and the reformer of church in the state of francs who has become famous as the Apostle of all Germans. The sign warns: in St. Boniface day you shouldn't shear sheeps.

In the corpora of weather signs it is possible to notice correlation of the theomorphic names with flora cultural specific concept, e.g.

Mit seiner Sens' der Barnabas, kommt her und schneidet ab das Gras (Barnabas -Gras)

[1*].

The sign advises: on St. Apostle Barnabas day (June, 11th) it is necessary to begin haymaking. There is a belief that on the St. Barnabas day the evil spirits gathered from throughout to share land among themselves. It is interesting that in this case revelry of evil spirits fell at midday, but not at night time, as usual. The people believed that the evil spirits, having agreed among themselves, rolls on the grass therefore this day it is impossible to cut the grass, otherwise together with the grass it is possible to take also evil spirits. It was widely thought that on the apostle Barnabas feast even vulnerary plants became poisonous. [19]

Perpetua und Felizitas, die bringen uns das erste Gras (Felizitas -Gras) [1*].

Saints Perpetua and Felicity are the martyrs who met death for faith in Christ in Carthage in 203. They patronize future mothers. The people have noticed, by their feast vegetation springs up (on March, 7th).

Conclusion. In the view of analyses of the German meteorological signs it is possible to make a conclusion about diversity of rhyming of the German meteorological signs. In the analyzed corpora of proverbs 12 rhyming models are presented among which combination a noun with a noun and a noun with a verb are prevalent. They account for more than 50% of the proverbs under our consideration. Such frequency of uniform rhymes can be explained with the folklore origin of the proverbs. Weather signs were composed by farmers and are characterized from the pragmatical point of view by simplicity and laconicism, both by the form and content which was necessary for their best memorizing. The signs put into rhyme served only as the

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