2659

Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

I. on the level of man and animal (anthropological and zoomorphic space); II. on the level of nature (naturomorphine space);

III.on the level of artifacts (artifact space).

In this article we will analyze the external and internal space of the human space (anthropological space) categorized by the Russian proverbs with spatial semantics. The purpose of the study is to reveal the interrelation between the specific character of the linguistic categorization of the anthropological space and the nationally substantiated code of the Russian culture; to single out the dominant types of internal and external human space and the peculiarities of its structuring; to define the basic vectors of human space; to describe the correlations of the anthropological space with other continuums, and to identify culturaland- significant senses and realities correlated with the category of space in the Russian culture, etc.

Consideration of human being, as a spatial continuum, is due to its ontological essence as the microcosm, which is entirely constructed in the image of the macrocosm. Man, according to Hegel's opinion, is a complex, multi-dimensional being, whose determination of the activity and the activity itself are not deployed in one plane, but on many levels [2]. In man there are both subjective and objective, and absolute qualities. He is a concrete subject with his individual-and-natural features, and an element of social relations, a product of the socialization, and a part of the Absolute, a medium of God [2]. Man is global; as a famous aphorism reads: he "contains everything in himself, but he does not interfere in anything". Man absorbs all the above triads and appears as a complex conglomerate [2].

According to our observations, Russian proverbs with spatial semantics are characterized by the heterogeneity and cultural substantiation of spaces objectified by them.

1. ANTHROPOLOGICAL SPACE (I) is objectified by 8 types of proverbs with keywords of spatial semantics. According to our data, among them there are proverbs verbalizing:

1)existential human space (house, izba , tower (terem), hata –(peasant house), homestead, town, bath-house, etc.);

2)physiological space (hands, mouth);

3)somatic space (heart and belly);

4)mental-and-volitional space (volition, bondage, space, narrowness);

5)gerontological space (cradle, a grave);

6)social-and-genealogical space (family);

7)theological space (paradise, parish, monastery);

8)cosmological space (light, earth, world, edge, abyss), etc.

Within a single global anthropological continuum selection of other types of spaces reflecting the human interrelation between the external and internal world is quite a natural phenomenon illustrating the infinity and diversity of human essence. "Space is not an empirical concept, abstracted from the external experience, because the space is assumed in referring sensations to something external one, and external experience is possible only through the representation of space" [3].

As follows from Kant`s theory of space and time, the separation and selection of many other spaces related to general human spatial model derives from the fact that the space is represented by the understanding of space as an infinite given quantity, which contains in itself all the parts of the space. Kant emphasized that space is not a discursive, or general, concept of relations of things in general, because there is only one space, and those, we call "spaces," are the parts of it [3].

34

So, the existential space or the space for human living is represented by the proverbs with the archeseme "structure for human living." The anthropological space is characterized by versatility and reflects the cultural-and-specific model of Russian being.

Here are the examples of proverbs which contain cultural-and-marked epistemes with spatial semantics: house, izba, mansion, tower, hata (peasant house), homestead, town, bath-house.

It is important to note that in Russian proverbs the concept HOUSE as a spatial concept is usually represented with a strong positive connotation and is related to the symbol traditions and festivals of the Russian culture (a great feast of the Trinity, and others.). Cf.:

No trinity, house is not built; At home <and> walls help; East or West, home is best, etc. [1*].

To the typically Russian spatial proverbs belongs the cultural rema «IZBA» whose reflection in the Russian language consciousness is associated with:

a) a house comfort, the presence of "singing crickets behind the stove" (There would be a new izba, and crickets will be ) [1*];

b)the presence of a large space in Russian izba (Spark will not light up izba;

c)its reliability and durability (Not for summer izba is built - for winter);

d)the presence of a great freedom to move (One`s own izba is one`s own space);

e)joy and gladness (Chatter - on the doorstep, and the boredom is out of izba);

f)the presence of the owner (Talk nonsence, Agasha: the izba is ours); e) the presence of conditions for building izba (In rain izba is not built) [1*];

g)attitudes to the fact that not the size and location of izba determine person's happiness [1*]. ( To live with a darling in a forest izba), etc.

The etymology of the concept TOWER (Terem) originally refers to a typical Old Russian building: "In Old Russia terem is a living room in the upper part of the house or the house in the form of tower" [2*].

It is characteristic that in the popular Russian mind the sky itself, as the universe, is identified with the TOWER («TEREM») (cf.: The sky is the tower of God; the stars are windows, from where the angels are watching) [3*]. The indication of the relationship between lovers is transferred through the image of tower (White light became empty without you. A high tower is empty without you). The spatial concept tower corresponds to the other buildings of the Russian culture (Let tower be high but povalusha (old bed-chamber)is higher; Don`t put our sledge as a Buldyr (put it as a high tower) ("Buldyr is a house locating outside, at a distance") [4*].

Culturally-conditioned spatial structure, correlating with the continuum of man is the concept "MANSION". Mansion are distinguished by: a) a huge space and they emphasize the social status of their owner (A crow flew in the imperial mansion: honor is great, and the flight is not [5*]; b) they possess strength and the size of structure (A straw will not prop up a mansion); c) they require constant maintenance (Mansions are curve, entrance halls are bast, servants are barefooted, dogs are borzoi) [5*]. In Russian proverbs the concept Mansion often corresponds to the concept "Crow", through whose metaphorical image there is represented: a) the idea of a "lack of freedom" ( "there is no place for flight" ); b) changes in the social status of man (There were large mansion in crow`s property, and now there is no stake there: "Mansions → Stake") [5*].

The concept "HATA" (peasant house) also has a nationally and culturally motivated coloration due to the specific character of the architecture of a peasant house, its ethnic color, as well as to the idea of affection for the native land. Cf.: My hata (izba) is at a distance,(it`s no concern of mine); Dear is my hata, where my mum gave birth to me, etc. [1*].

Existential continuum of human is also presented by the concepts "HOMESTEAD" (Don`t buy a homestead, (but) buy a neighbor) and "TOWN" («gorod») (Woman`s towns do not exist long) [1*]. According to dictionary, "to erect, to build houses is not for women.

35

Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

There were, of course, cases when during the erection of houses women sat with an ax at the corner of the house, but it was not considered right, which is reflected in the above proverb" [1*].Ethnic-and-cultural sign of Russian life and one of the most important concepts of the Russian national culture is the concept BATH-HOUSE (“ BANJA”). "Since ancient times, for the Russian people visit of bath-houses has not been just a way to wash, but it has been (as) a ritual, which has been improved from century to century" [6*]. Therefore, it is not by chance, that in Russian folklore proverbs and sayings about bath-house hold a special place. BATH-HOUSE, as a spatial construction, is a necessary component of any Russian existential being both rural and out-of-town. Traditionally, in the Russian linguistic consciousness bath-house is associated with health, hedonistic sensations, good general state and bright positive emotions [6*]. Here are the examples:

Bath-house is a second mother! Body is steamed out, health is given! By smoke in bath-house, steam can not be guessed; Undressed – to bath-house, and dressed - to the frost; Having washed in the bath-house, as if rejuvenated. Bath-house is our mother: Bones being steamed out, the whole body will be healthy. Bath-house steams out, bath-house renders healthy, and many others.

Thus, the analysis of proverbs involved in the conceptualization of existential human space clearly demonstrates their cultural-and-specific peculiarities found, in particular, in the nominations of the most spatial structures (izba, hata, mansion, bath-house, tower), which, as noted above, are distinguished by their nationally-conditioned architecture, characterized by ornamental décor, reflect the specific character of "Russian" town and rural buildings, represent the geographic features of one or another Russian region (hata is in the south of Russia, izba is in the central Russia), as well as explicate the national originality of their functional use (tower, povalusha, entrance-hall, Buldyr, etc.).

In addition, in their common usage, proverbs with spatial-and-existential semantics a priori contain positively/negatively-estimated social marking of Russian buildings (house or hata), i.e. they explicate the social status of the owner (the owner of hata (poor) or the owner of maison (rich)) and indicate the size of the buildings (izba and mansion, tower), etc.

It is interesting to emphasize that among proverbs with spatial semantics there dominate the proverbs with the key lexeme “HOUSE” (“DOM”). This fact is not accidental, because the affection for his native home, hearth, the cult of HOMELAND constitute one of the relevant features of the Russian national character and mentality. [4].

2. PHYSIOLOGICAL SPACE (INTERNAL HUMAN SPACE) is categorized by the Russian proverbs having the following lexical components: body, hands, eyes, mouth, etc.

The phenomenon BODY, as a spatial reality, is often used in the semantic correlations, which are based on quantificational polar vectors:

a)large-small (Great in body, but small in business) [7*]);

b)mental and physical (Soul has sinned, and the body is in the response, etc.) [7*]. Thus, in the Russian consciousness, body, as a space, is the main essence driven by thinking, language, on the one hand, and is exposed to emotional impulses of person, on the other hand.

It is interesting to note that the concept "HANDS" (as part of Russian spatial proverbs) can be referred to the category of spatial realias, as they very often perform the function of a receptacle (cf.: That falls into stingy`s hands, that is lost) [7*]. In the metaphorical context hands are able to hold in their space not only object realias (cf.: In strange hands hunch is great), but also ethical essences (cf .: Happy was I, but hands caught unhappiness; That falls into stingy`s hands, that is lost, etc. [7*].

Proverbs with key lexeme "Hands" are formed, as a rule, on the metaphorical antino-

mies:

36

A sparrow in the hands is (better)> (than) a rooster on the roof; [7*]. (Cf .: Better a sparrow into the hands, than a rooster on the roof); [7*].

A tit in the hands is (better)> (than)a crane in the sky (cf.. Better a tit into the

hands than a crane in the sky), and others.

It is interesting to note that in the Russian national linguistic consciousness "EYES", as spatial realias, are marked rather negatively. So, eyes are associated with even more capacious and vast spaces, and with pejorative (metaphorical) connotation and comparisons:

a)Eyes are holes (eyes are pits, and hands are rake) [7*];

b)eyes are an insatiable pit /cleft palate (Cleft palate and priest`s eye - an insatiable hole); [7*].

c)eyes are wider than belly (Eyes are wider than belly. Priest`s eyes are envious, hands are grasping. The priest's eyes are wider than belly) [7*];

d)eyes are huge (Eyes are like saucers, and do not see any crumbs) [7*], etc.

There is noted depth, immensity, "insatiability" of eyes and also their frustrative (awesome) features. However, it should be emphasized that such an extremely negative representation of eyes is mainly connected with an emotional description of the clergy (priests), requiring regular offerings of the peasants.

Physiological space, as a component of the anthropological continuum, is also explicated by the verbalized concept "MOUTH", objectified by numerous proverbs. Spatial characteristics of mouth are complemented by metaphorical comparisons with mouth (Mouth is wider than gate), indicating its quantificational features (volume, width). Note that in the cultural aspect mouth, as an element of the external spatial human world, is obligatory connected both with a glyuttonimic reality "BREAD" (cf.: Knead dough for him and bring it to his mouth . Chew bread for him and put it into his mouth. Don`t open your mouth wide for someone`s loaf, but get up earlier and make it yourself. Whole bread will not be put into the mouth. When there is a piece of bread, so the mouth is opened) [7*], and with the hydronimic concept "WATER" (keeps silence – as if water in the mouth"[7*], that expresses the symbolism of mouth as a "life gate" for man.

Mouth, as a spatial continuum, is represented in the proverbial picture of the world as a locus, a receptacle. Cf.: Don`t put your finger in wolf's mouth. Say yes, point to, and put it into your mouth. Sweet is honey, but not for two spoons in the mouth. And without songs mouth is small [7*].

3. SOMATIC SPACE is explicated in Russian proverbs by means of lexemes: HEART, BELLY and others.

It is important to emphasize that in the Russian culture such global concepts as "soul" and "heart" refer to the basic determinants of the Russian mentality and national culture in general (along with the concepts "fate", melancholy) [5; 6]. Therefore, the dominance of the phenomenon heart, as a spatial realia, represented by Russian proverbs, is not accidental.

The analysis of the proverbs with the key lexeme heart made it possible to single out conceptual models of the somatic phenomenon heart as the spatial continuum among which the following models dominate:

1)heart is as an emotional continuum (heart – state;

2)heart is as a physical continuum;

3)heart is as an intersection of continuums.

It is noteworthy that in the Russian culture heart, as an emotional-and-psychological continuum, is a receptacle for the widest range of deep sensual sensations, emotional impulses (1) (cf.: heart - state / feelings, emotions: grief, misfortune, love, suffering, pain, illness, joy, love, etc.). So,

37

Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

a)heart worries: No friend, there is blizzard in the heart. It is nice in the eyes, but it is unwell in the heart. Depth doesn`t dry the sea, the sorrow of the heart is not saved. Woe from the heart – a load off one`s mind [7*];

b)the heart is sad: The worm in the nut - the sadness in my heart. Who has bad in the heart, has rain every day. Rust eats iron, and sorrow - the heart [7*].

The ontology of the verbalized phenomenon heart, as a spatial object, is convincingly confirmed by numerous prepositional indicators demonstrating all the types of spatial (ver- tical-and-horizontal) relations (on the heart, in the heart, from the heart, to the heart, of the heart, etc.)

In the Russian linguistic consciousness heart is often identified, as is known, with the man himself and in the metaphorical context it "experiences" deep emotions, among which love is the dominant one. Cf.:

a)Heart suffers: One heart is suffering, and the other does not know. As long as the heart does not ache, your eyes do not cry [7*].

b)Heart loves: Conquer the heart by love, but not by fear. You won`t give orders to the heart. News is delivered from heart to heart. The soul knows the soul, and the heart delivers news to the heart [7*].

c)Heart chooses a favorite: Not that is nice, that is good, but that is good, that has come to the heart. If the heart does not entice, you will not be pulled up by ears.

d)Heart rejoices: Heart is rejoicing and face is blooming [7*].

e)Goodness is typical of heart: A good man takes to heart someone`s illness [7*].

According to our observations, heart as a physical continuum (2), objectified by the Russian proverbs with spatial semantics, is characterized as a closed, limited and small (narrow) space.

Quite often, in the Russian proverbial culture heart is categorized as something secret, mysterious, unknown, and the uncertain space, the path to which is hidden and not within the reach. Cf.: One will not worm into the heart. In the heart there is no window. The human`s heart is not a bast-basket – one will not cut a window through it [7*]. The presence of a possible window as a way of penetration into this mysterious space allows us to say that heart is metaphorically projected onto the spatial object house that has no window ("Heart is a house without window").

From the linguocultural standpoint, of interest is the comparison of HEART with a BAST-BASKET, because, first, from this comparison, a sign of "small space" of heart is induced, secondly, in the focus of attention there appears the concept bast-basket which is one of nationally-marked and frequent concepts of the Russian reality and Russian culture.

The analysis of the proverbs with the component heart, as a spatial phenomenon, shows that heart is in the close correlation with the other physiological continuums, that is embodied, in particular, in the following oppositions:

•Heart and mouth: Mouth is honeyed, but the heart is boiling with tar [7*];

•Heart and eyes ears: Eyes without soul are blind, ears without heart are deaf. Out of eyes, out of heart [7*];

•Heart and eyes: Where the heart is, there the eye runs [7*].

These examples clearly illustrate the closest essential connection of heart with all the other continuums, whose "relationships" are defined by: 1) cause-and-effect relationships (Where the heart is, there the eye runs); 2) determinative ones (Out of sight - out of mind); 3) axiological ones (Mouth is honeyed, but the heart is boiling with tar); 4) conditional ones (Ears without heart are deaf) and others.

The term "BELLY", considered as somatic space, is often identified with man himself, i.e. it is antropologized. Thus, according to Russian proverbs, belly:

38

a)" looks at loaf": belly aches - looks at loaf) [7*];

b)" listens": Stupid looks with mouth, listens with belly [7*];

c)" will not fall asleep being hungry": The belly is not a harp, without eating – will not fall asleep.

d)"the word will not calm": The belly is deaf, the word will not calm: whatever you say, but feed) [7*];

e)is characterized by greed: Let belly break and nickel not be lost [7*], etc.

The spatial reality belly shows a correlation not only with the anthropological essences (e.g. with man), but also with temporal ones. Cf.: Winter has a large belly. At first glance, already in the given correlation we can trace phenomena which are not very logically related to one another: winter and belly. However, if we consider this correlation with regard to climatic and geographical peculiarities of Russia, then in this case, the logical and cultural- and-evolutionary interrelation of these realities (winter and belly) becomes evident: long cold Russian winters demanded, undoubtedly, great food supplies.

Culturally-specific features characterize the proverbs with the spatial component "belly" associated with the Russian theological cultural things which ironically characterize, in particular, the behavior of the majority of priests. Thus, according to Russian proverbs, "the priest's belly is insatiable." Cf.: The priest`s belly is lighter than down - at the wedding ate, flew to the wake [7 *]. In the given proverb there are actualized culturally-specific meanings, pointing to ubiquity of ecclesiastics who, according to Russian religious-and-cultural canons, were to take part in all ceremonial activities, to observe all symbol cultural-and-code rituals and to be present at their arrangements (weddings, funerals), where a variety of dishes were proposed in accordance with the cultural traditions.

The phenomenon belly, as a physiological spatial reality correlates as well as heart, with such a Russian artifact spatial cultural rema as a "bast-basket". Cf.: Belly is not a bastbasket: one won`t put it under the bench [7*].

The correlation of the spatial realia belly with an Old Russian folk instrument "harp", in contrast to which "a hungry belly" "will not be able to fall asleep," is highly significant in the aspect of actualizing the cultural-and-specific meanings. Cf.: Belly is not a harp, without eating – will not fall asleep [7*].

In the meaning of spatial proverbs with the lexeme "belly" such physical features of the given phenomenon are represented as:

a)its dimensionless size (cf.: belly is not a pit, neither pile nor fill) [7*];

b)its round shape (Beard is as a wedge and belly is as a barn) [7*];

c)its strength/power (On an empty stomach, every burden is heavy [7*];

d)its appearance in correlation with the internal content (On the belly <alternatively> there is silk, and in the belly there is crack. (The case in point is one trying to look rich, elegant, and really is poor) [1*], etc.

Thus, the analysis of the proverbs with the spatial component belly makes it possible to conclude that such paremias occupy an important place among the proverbs objectifying somatic human space. In the metaphorical perspective proverbs with key lexeme "belly" correlate with man, with temporal concepts (winter), with peasant`s artifacts (bast-basket), with musical instruments (harp), with intelligent essences (teaching) (cf.: Full belly is to the teachings dull).

Ethnic-and-cultural peculiarity of "belly", as a physiological space, consists in the nationally substantiated interaction with such typically Russian cultural terms as: loaf (of bread), bast-basket, harp, priests, barn, nickle and others.

Considering the concept "heart" and "belly", as somatic spaces, we came to the conclusion that they are of a different perception and interpretation in different cultures. For ex-

39

Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

ample, in the Japanese culture, "man depends on the state of his heart, liver, stomach and intestines which are understood not as anatomical organs, but as a repository of moral and spiritual qualities" [7]. Therefore, in Japanese, as follows from Professor T.M. Gurevich`s researches, there is a significant number of phraseological units and proverbs in which the word "kokoro" (soul) is completely identified with the words "heart", "liver", "belly" and "intestines", for example, "kokoro-but soko kara" - from the whole stomach (in the sense with all one`s heart") [7].

As follows from our study, in the Russian culture phenomenon HEART is represented by the ontological dyad: on the one hand, as well as in the Japanese cultural tradition, the heart is a locus of emotional-and-psychological experiences, and on the other hand, it is a somatic space. However, in the Russian culture, in contrast to the Japanese one, BELLY (abdomen), as an anatomical space, is not a spiritual substance but a repository of the actual gastronomic realias.

4. MENTALLY-VOLITIONAL SPACE is conceptualized in the Russian proverbial world picture by such abstract essences as: volition/space, bondage/tightness, etc.

In the Russian culture, the phenomenon "Volition" is metaphorically identified with the image BIRD (VOLITIONBIRD), for which freedom is above all. Cf.: Volition for bird is dearer than a golden cage; It is nice for bird to be in a golden cage, and even better to be on a green branch; Though on a branch, but on one`s own volition), etc. [8*]. A great part of proverbs involved in modeling the abstract (mental) space "Volition" points to the identification of this concept with "a young horse rushing confidently "(VOLITION-HORSE), which is able to overcome any obstacles. (Cf.: Steppe horse can`t be kept in stable; Whatever gates close a horse, it always rushes to volition, and others.) [9 *]. In the Russian proverbial picture of the world the concept Volition correlates with a variety of cosmological, metaphysical and aesthetic essences that are ontologically connected with it:

a)VOLITION - WHITE LIGHT: White light is given to volition;

b)VOLITION - PARADISE: Volition is for a free person (paradise is for a saved

one);

c)VOLITION - PATH: Where there is volition, there is the path);

d)VOLITION - FREEDOM: One`s own volition – one`s own freedom ;

e)VOLITIONBEAUTY: Flower in the field – man is in the volition, etc. [10*].

It is important to emphasize that the idea about volition, as the highest value, belongs to a number of dominant national-and-cultural senses actualized within the meaning of proverbs with the key dominant "Volition". Cf.: VOLITION – THE HIGHEST VALUE:

Liberty is all the better;

A poor volition is still better than bondage;

One`s own volition is more than tsar;

Gold volition is prettiest of all;

A small asp is bitter - but then it`s own volition [10*], etc.

As it follows from our analysis, in the conceptual sphere of the Russian culture the concept "SPACE", as well as the concept "VOLITION", is categorized in its gestalt correlation with the essences of different ontological types:

a)with theological essence (God possesses space, and people live in the tightness);

b)with social essence (Space for a rich man as pike in the water);

c)with mental one (Earthly life is not the end of everything. Death is the space for

soul);

40

d)with intellectual essence (Mind likes space), e) with volitional essence (One`s own volition, great is the space),

e)with moral-and-ethical one (Joke, but take care of space behind your back) and others [11*].

In its internal nature the phenomenon "BONDAGE" (as spatial-volitional concept) is ab ovo (initially) correlated with the opposed concept "Volition" (cf.: Bondage crushes and volition destroys).Bondage often precedes volition, and thus, implicitly expresses hope for volition (cf.: Bondage stands up to volition). According to the Russian national ideas, the aspiration (desire) of man may be greater than the state of bondage (cf.: Hunting is more than bondage. Bondage itself forces), etc. The state of bondage is the most severe punishment, which is subtly, deeply and powerfully experienced by person and, above all, in the moral and mental-spiritual respect.

In the Russian culture the phenomenon "TIGHTNESS" has a highly original interpretation, which despite its negative ontology, is conceptualized in linguistic consciousness of the Russian people as a positive space in which there are conditions for a peaceful and friendly coexistence of people (In tightness but without offence; http : //slovarick.ru/179/

People live in tightness and chase the wolf in the open space) [1*].

In comparison with "AUDACITY", "tightness" is more significant and reliable (Not tightness but audacity destroys (presses); If there is no tightness, then there would be no audacity)[12*]. Some proverbs with a note of irony actualize the idea of the relativity of large space as a guarantee of freedom of actions (Tightness is in an open field: one cooks porridge and spills it). The internal form of the proverbs with the episteme "tightness" is often a sign of the limited density, crowds of people that is explicated through a figurative comparison with "apple", which "has no place to fall" (Such a tightness, that apple has no place to fall) [12*].

Thus, in the frames of the Russian cultural code tightness is perceived not as a negative spatial essence , but as a certain realia that should be endured for the sake of preservation and assertion of moral maxims, which must be "above all", even in the smallest continuum. Here, there are partly manifested such features of the Russian national character, as kindness, emphatics, long-patience, long-suffering, tolerance, tenacious of life, simplicity, and as a logical quintessence - an unshakable faith in the best. These prolegomena are confirmed, in particular, by the views of Otto von Bismarck about Russia: "Even the most favorable outcome of the war will never lead to the disintegration of Russia, which is based on millions of Russian believers of the Greek confession. ... This indestructible state of the Russian nation is strong by its climate, its spaces and its simplicity, scantiness of its needs" [8].

Thus, the concepts "Volition" and "Space", as nominations of the expanse, are the na- tionally-marked ones for the Russian perception of the world.

5. In Russian proverbs GERONTOLOGICAL SPACE is reflected by the wordseuphemisms, which are used for the explication of the concept "age". In particular, we are dealing with the antonymous pair: CRADLE and GRAVE. The phenomenon "Cradle" symbolizes the beginning of human life and presents a small space for its inhabitancy, grave represents the last stage of person's life.

Proverbs with the spatial realia cradle indicate the immutability of human nature: from a cradle, as the initial space of human existence, up to the grave as the final spatial continuum. Cf.: Who is to the cradle (in the cradle), the same is to the grave (in the grave) [1*].

The proverbs with gerontological archesemes actualize the idea of the need of supervision for a small man even at the time of his small (cradle) space. Cf.: Who is without supervision in the cradle, the whole life is not in charge [1*].

41

Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

According to the Russian proverbial moral, the presence of a baby in the cradle make people to live in understanding with the whole world: If you have a baby in the cradle, then don`t quarrel with the world [1*], and others.

It is also important to note that in their meaning the Russian proverbs with the spatial realia "cradle" reflect the cultural-and-specific Russian traditions, according to which the appearance of the girl-baby in the house implies a priori the need of parental care of her dowry. Cf.: Daughter in the cradle - her dowry is into the box [1*].

The concept "GRAVE", as opposed to cradle, semiotically points to the last stage in person's life and is the ultimate space of non-existence (dust). The meaning of proverbs with the word grave actualizes the genealogical relationship between fathers and children (cf.: The prodigal son is an early grave for his father) [1*]. The elimination of the social status is noted in passing to the other world, as an equilibrium of all the people before God (Any grave is overgrown with grass) [1*].

Cause-and-consequence correlation is observed in Russian proverbs between the final loss (absence) of physical forces (cause) and the absence of fear before going into another spatial measurement (consequence) (The dead is not afraid of grave) [1*]. Sacred proverbs point to the possibility of changing human nature, formerly characterized by unshakeable stubbornness, only with his passing to the other world. Cf.: A stubborn man will be corrected by cudgel and a humpbacked person - by grave [1*].

6. In the Russian proverbs picture of the world SOCIAL SPACE is mainly represented by two basic concepts: "FAMILY", "WIFE".

The family acts as a social space in which several generations of a large family can coexist at the same time. In the Russian culture, social continuum of family is chanted and idealized, because there is in it:

a)"both the thicker porridge": In his own family and the porridge is thicker [1*];

b)and "the reliable and common roof ": The family is strong when there is one roof

above it;

c)and "everyone is grown-up": In one`s own family everyone is grown-up;

d)and "the cloud is not awful": The whole family together – the cloud is not awful;

e)and "soul is in its place": The whole family together, so, the soul is in its place [1*],

etc.

At the same time, it is noted that in such a friendly and large family space there may be "exceptions". Cf.: The family has its black sheep, and others.

In the Russian proverbial picture of the world, among spatial "family" proverbs there are such ethnic-and-cultural senses , as "family - soul", "family - one roof", "family - (delicious) thick porridge", "family-heap (all together)"and the like, which, in general, are called to form a structure (heart) of the Russian canonical (patriarchal) family. A dominating integral sign of family is its integrity and unity (the whole family, everyone in the family, the family in heap)

It is interesting to note that the concept "WIFE" itself may be considered as a space that may be filled up both with positive and negative essences. For example, it is ironically noted that the idea that "someone else`s wife", unlike someone`s own one, resembles a "jar of honey", with a spoon more. Cf.: Into another`s wife devil a spoon of honey puts (has put)

[1*].

The wife may be associated with a stone wall, which ensures reliability and full protection of the family space. Cf.: A good wife is a stone wall, and a bad wife is a head ache

[1*].

7. THEOLOGICAL SPACE is represented by proverbs both with abstract (mythological) semantics (PARADISE), and by proverbs with the specific (existential) content (PARISH, MONASTERY).

42

According to the religious and philosophical views, PARADISE, as a spatial category, is associated with an eternal perfect life (existence, being) in bliss, in harmony with nature (the universe), untouched by time and death. Cf.: <And> would be glad to enter paradise, but sins don`t allow; Volition is for free one, and paradise is for saved one); Don`t attract by paradise, and don`t frighten by hell- Rybn.1961)[1*].

In Russian proverbial picture of the world the concept "PARADISE" is correlated with both semiotically opposed essences: paradise - sins paradise - hell, and with the semantically positive essences: paradise -volition.

In addition, the phenomenon paradise often acts as a metaphorical image of a happy life in real spatial continuum («paradise is under the spruce", "paradise is in the tower"). Cf.: When there is much bread, and then there is paradise under the spruce. When there is no piece of bread then there is melancholy in the tower [1]. However, according to the Russian proverbs with the key episteme "paradise", the most important causal dominant for the coming of paradise is the availability "of a thick slice of bread", "a piece of bread". Thus, within the meanings of the given proverbs the condition for the coming of paradise is the availability of bread as a source of life. In the Russian culture bread acts as a nationally marked cult essence.

The examples of the proverbs with other religious components (parish, monastery) are: As is the priest, such is the parish; To another`s monastery one doesn`t go with its regulation [1], etc.

8. COSMOLOGICAL SPACE is conceptualized by several spatial concepts with the global semantics, such as: UNIVERSE, WORLD, EARTH, ABYSS.

WHITE WORLD is related to the global spatial categories and means an existential space for the existence of all living creatures and organisms. In the Russian proverbial culture white world is correlated with:

a)kind people (The world is not without kind people) [15 *];

b)love : The world is not nice without a sweetheart [15*];

c)difficulty of existence: One has come to the white world, and there is no happiness

[15*];

d)hope and search for a better lot: The world is large enough [15*];

e)bringing the man to the last line: To force out from the world;

f)infinity and eternity of one`s existence: The world has begun neither by us nor will be finished by us, and others [15 *].

The phenomenon WORLD, as well as the category "White world", is a global continuum, in which many "different people" coexist. In the Russian world picture the construct "world", verbalized by proverbs, is characterized by the following fundamental episteme:

1. World is a collection of different people: The world is not without kind people. One won`t be nice for the whole world.

2. World is the unity, collegiality of people: To do something with the help of the whole world. A thread from the world, a bare man will have a shirt. World is power. World will stand up for itself. World roars - the forest bends. World disappears – stone will crack.

3. The world is like sea, water, wave: In the world as in the sea. Much is in the world as water in the sea. World is wave: that is one, then that is all.

4. World is a great space and great power: World is a great man; world is great business. As the whole world breathes and the temporary will die. World blows –there is wind, world spits – there is sea, world sighs - wood dries.

5. World is throng: One won`t give anything to the world through the window [16*]. 6. The world is space with food: World is a golden mountain: and the elders will be

fed.

7. World is human being: World is a great man, it will feed everybody.

43