L. P. VODYASOVA, E. N. STARKINA
THE STRUCTURE OF PROVERBS IN THE ERZYA LANGUAGE
Annotation. The article deals with Erzya proverbs. It is noted that they are linguistic signs that have a plan of expression (form) and a plan of content (meaning). Proverbs allow for short form express the essence of the statement, enhance the expressiveness of speech. The main form of their implementation is generalized personal proposals, the purpose of which is figurative expression general judgments.
Keywords Keywords: proverb, language sign, generalized personal sentence, figurativeness.
VODYASOVA L.P., STARKINA E.N.
THE STRUCTURE OF PROVERBS IN THE ERZYA LANGUAGE
abstract. The article considers the Erzya proverbs. It has been noted that proverbs are language signs with their form and semantics. In a concise form proverbs express the gist of the statement and intensify the expressiveness of the speech. Generalized-personal sentences are used to make proverbs. The function of the sentences is a figurative expression of common statements.
Keywords: proverb, language sign, generalized-personal sentence, imagery.
A proverb is one of the most common types of paremic saying. This apt, figurative saying, which has an emotional coloring and generalizes various phenomena of life, has an edifying, moralizing meaning. Its successful use in speech helps to briefly, accurately and expressively express the main essence of what was said.
Proverbs, being the result of a long development, fix and transmit social experience from one generation to another. Among the Mordovians, they were created mainly in the peasant environment and arose from four main sources: 1) they were composed by someone as general judgments, conclusions from direct observations of the life, work, life of the people; 2) stood out from folklore works; 3) borrowed from literary works in the process of folklorization; 4) were borrowed from other languages (most often from Russian).
The first editions of Mordovian proverbs date back to the second half of the 19th century. (N. Stal, 1867; V. Mainov, 1885; P. Melnikov, 1887; H. Paasonen, 1894; A. Shakhmatov, 1910). All collections, as a rule, except for proverbs, also include sayings, since these types of proverbs are closely related and actively interact on a common structural and semantic platform. In the XX century. their most famous researcher becomes
literary critic and folklorist K. T. Samorodov, who devoted most of his life to the study of Mordovian proverbs. In 1954 he published the collection "Moksha proverbs", in 1955 - "Erzya proverbs", in 1959 - "Mordovian proverbs and riddles". The book “Mordovian proverbs, proverbs and sayings” compiled by him (first edition - 1959, second - 1986) is still the main work on the study of Mordovian paremic creativity.
The subject of our study are proverbs created by anonymous authors in one of the Mordovian languages - Erzya. The collections “Mordovian proverbs, proverbs and sayings” and “Oral and poetic creativity of the Mordovian people: Proverbs, sayings and sayings” compiled by K. T. Samorodov served as material for analysis.
Proverbs, depending on the origin, have the following stylistic varieties - proverbs proper, signs, aphorisms, maxims. The proverb in the broadest sense is the most common. It occupies a central place among sayings as a core form of aphoristic expression: Chachoma mastordot mazy tarka a muyat “You won’t find a place more beautiful than your native country”; Tirin veles kis kelei “The road to the native village is wide”; Paro paksiaso, velese, buti weight erit artel melse “It is good in the field, in the village, if everyone lives in the artel together”; Teven vechki ki uli, se paro valtkak mari “Whoever loves work, he will hear good words”; Tuinek pirovamo, savs gorevams "Let's go feast, but we had to grieve"; Pires andtanzat - paksya tryatanzat “The garden will feed - the field will feed”, etc.
Proverbs have both a literal and a figurative (figurative) plan or only a figurative plan. So, the proverbs Suro a see - porridge and pidyat “You won’t sow millet - you won’t cook porridge”, Ve kuroso ve rasken pangt kasyt “Mushrooms grow in one mushroom place of one breed” are distinguished by a double plan - literal and allegorical. On the contrary, the proverb Chasiyas - avol varaka: kedse a kundavi "Happiness is not a crow: you can't catch it with your hands" has only a figurative plan. There are many more proverbs that have a figurative meaning, although many of them arose on the basis of real events or actions. So, for example, the proverb claims that Moskovos avol seske was built “Moscow was not built right away,” which is absolutely correct, because the settlement on the site of present-day Moscow existed almost a thousand years ago. But this saying is used in speech not for the sake of this direct meaning, but for the sake of a figurative one: every big business starts small, gradually gaining scope. The imagery of proverbs is created by metaphors, metonymy, comparisons and other forms of allegory. So, for example, in the proverbs: Skotinan vanat mel, sayat yarsamopel “If you please the cattle, you will have food (literally: you will take food)”; Teves forever teema, yarmakos -
catcher “The business loves to be done, and the money is to be considered” - the imagery is created with the help of a metaphor; in proverbs: Tevteme lapnytsya keles - chavo parse lauzha “A chattering tongue without work is a stirrer in an empty tub”; Mirdes da nis - ve keven tolt "Husband and wife are sparks (lit.: fires) of one flint (lit.: stone)" - with the help of comparison. Very often, imagery is created with the help of such a vivid means of expression as antonymy. There are a huge number of proverbs created on its basis. They emphasize the contradiction, the conflict of the internal psychological state of a person or the events described, while using quite a lot of contextual antonyms, in other words, lexical units that are not dictionary antonyms, but enter into antonymic relations within the given saying. In antonymic relations, there can be adjectives, nouns, verbs, adverbs, etc.: Mezent odsto emavtsak, sen syreste and velyavtsak “What you lose in youth, you will not return in old age”; Vazhoditsya cherries tev, nuzyaksos - tuvtal "The hardworking one is looking for a job, the lazy one - the reason"; Teles lovtomo - kizes kshivteme "Winter without snow - summer without bread."
All proverbs are linguistic signs, as they refer to syntactic units that have an expression plan (form) and a content plan (meaning). They have a structural organization in the form of a sentence, since, firstly, they are one of the means of forming, expressing and communicating a certain thought, conveying emotions and feelings of a person, secondly, they perform a communicative function, being one of the means of communication, and, finally , they are characterized by semantic, structural, grammatical and intonational completeness, syntactic predicativity and a communicative task. All proverbs, the researchers emphasize, have great educational potential.
Structurally, Erzya proverbs can be simple sentences (Look at the number of “Truth believes the truth”; Lomanen prevse a eryavat “You can’t live with someone else’s mind”; Vadrya teves kuvats a stuvtovi “A good deed is not forgotten for a long time”) and complex (Chevteste atsy , but kalgodo udoms “Softly lays, but hard to sleep” - a compound sentence; Kodamo kevkstemas, istamo answer “What a question, such an answer” - a complex sentence with a subordinate clause; ) lives, the childless suffers "- unionless difficult sentence), however, in terms of composition, both simple sentences and the predicative parts of complex ones most often represent generalized personal sentences. And this is understandable. The main purpose of generalized personal sentences is a figurative expression of general judgments, large generalizations. Any syntax textbook notes that sentences of this type are the basis for
creating proverbs, sayings, aphorisms. These are syntactic units in which observations are formulated related to the generalizing characteristics of certain objects, life phenomena and situations: Loman mastorso kiznaya like Natay trowel “In a foreign country, you even freeze in summer”; Kashtom langso chasia a muyat “You won’t find happiness on the stove”; Vergizent coda ilya ando, yala virevvany “No matter how you feed the wolf, he always looks into the forest”; The scale of videme-sokamo is the scale of suron kochkamo "If you know how to plow and sow - know how to harvest." The generalizing nature of the last proverb, for example, is that it is used not only to indicate the dependence of the harvest on the ability to plow and sow, but also to prove that the consequences are determined by their causes in the most diverse areas of life. The proverb leads from the particular to the general, gives a specific image that has a wide cognitive meaning. This shows her resemblance to piece of art: Veike ladso chachoma, and veike ladso custom “We are born the same, we grow differently”; Suront onkstyt vesse, vadrya eryamont -paro tevse “Grain is weighed in scales, a good life - good deeds”; They value - yarsat, and they value - peyse caltsyat "You work - you eat, you don't work - you knock with your teeth."
In a generalized personal sentence, the relation of an action to a generalized, that is, to any, any person is realized in the forms of an independent main member - a predicate, expressed: 1) a verb in the form of an indicative of the 2nd person singular: Parste yala eryat, buti lomanenki a piryat “You always live well if you don’t block people’s way”; Lamo kayat - lamo sayat "You put a lot - you take a lot"; 2) a verb in the form of the indicative of the 3rd person plural: Tyuremado meile mokshnaso a yuhait “After a fight they don’t wave their fists”; Paro tevent kise whine, beryanent kise - sevny “For a good deed they praise, for a bad one they scold”; 3) a verb in the form of the imperative of the 2nd person singular and plural: Arsek avol kulyadont, arsek kulyan noldytsyadont “Think not about gossip, think about gossip”; Lomanen paro langs kurgot ilyak avtne “Don’t open your mouth to human kindness” (equivalent in Russian: Don’t open your mouth to someone else’s loaf).
In proverbs, the highest degree of generalization of experience is manifested. The form of generalization is so essential that the statement clothed in it becomes aphoristic and edifying. Based on this, in generalized personal sentences, all the main elements of predicativity - modality, temporality and personality - contain a generalization that reinforces the aphoristic meaning. So, the general modal meaning of reality-irreality, expressed by the forms of inclination, is accompanied by particular modal meanings, due to the form of the predicate, in particular: 1) the meaning of obligation - by the forms of the indicative of the 2nd person singular:
you know, you can do a lot”; Paro arsyat - paro marsyat “If you wish well, you hear good”; Lamo lovnat - lamo soldier "You read a lot - you know a lot"; 2) the meaning of expediency - forms of the indicative of the 3rd person plural: Koso friendly erit, toso needy and sing “Where they live together, they are not afraid of need”; 3) the meaning of inexpediency - by the forms of the indicative of the 3rd person plural with a negative particle a “not”: System tevt ve keds a saynit “They don’t take seven things in one hand”; 4) the meaning of impossibility - by the forms of the indicative of the 2nd person singular and the 3rd person plural with a negative particle a “not”: Chachit poksh prya korshoks, tsekovoks a ulyat “You were born an owl - you won’t become a nightingale”; Tev a sodat - kar a kodat “You don’t know the case, and you can’t weave a bast shoe”; Vese yarmaktnea say "Don't take all the money"; 5) the meaning of inevitability - indicative forms of the 2nd person singular and 3rd person plural: Semiystot buti tuyat - eryamosont luv a muyat “If you leave the family, you won’t find harmony in life”; Simit obliquely, mournfully whine “Where they drink, they pour there”; 6) the meaning of wishes, advice, recommendations - in the forms of the imperative of the 2nd person singular (including with a negative particle il / ilyak "not"): Chachoma mastorot kise vietkak, eryamotkak ilyak stinging "For the native side of neither strength nor life sorry"; Pazont pelde uchok, and tons ilya udo “Wait from God, but don’t sleep yourself” (Russian equivalent: Trust in God, but don’t make a mistake yourself); Ilya kapsha kelse, kapshak - tevse "Do not rush with your tongue, rush with deed"; 7) the meaning of the assessment - indicative forms of the 2nd person singular and 3rd person plural: Beckon veike, kavto lomant - people and manyavi “You will deceive one or two people, but you cannot deceive the people”; Tsipakatnen seksny catch "Chickens are counted in the fall." Due to the generalized semantics of temporal meaning, generalized-personal sentences are deprived of temporal meaning, therefore, they are characterized by the meaning of timelessness: Zyyanos skamonzo a yaki "Trouble does not go alone"; Peshkse bake vachochide a arsi "A full belly does not think about hunger." As you can see, the time factor is not defined in any of the proverbs - the action could happen sometime, but it can happen both in the present and in the future. The generalized meaning of personality lies in the fact that the statement expressed in a generalized personal sentence is correlated simultaneously with all persons: Kona tarkas seredi, ilak tokshe “Which place hurts, don’t touch”; Meze teyat, seken neyat “What you do is what you will see”; Parochida parochi and vesnit “They don’t look for good from good.” In all sentences, an independent action (feature) is expressed that is not associated with a specific actor, who, in turn, is not verbally designated and is thought of as a semantically generalized person. Conventionally, this value can be represented as me + you + all others.
In proverbs, the personal experience of the speaker can also be generalized, when he, distracting himself from the action, presents it as ordinary, typical, natural. In sentences of this type, the speaker tells about an action performed by the speaker in the past, moreover, the action is long, ordinary or repeated repeatedly. Thanks to the verbal form of the 2nd person of the present and / or future tense (in the Erzya language, the form of the present tense and the simple form of the future are the same), it is interpreted as a generalized one: Eryazkadat - foolishness "Hurry - you'll be stupid"; Buti veike chis kadovat, seste not for luvs but owl “If you fall behind for one day, you won’t catch up in a week.” A generalization of this kind can be the basis for a conclusion, therefore, these sentences easily cross that conditional line, beyond which there is no longer a specific narrative, but a generalization. personal experience and its expression as obligatory for all: Oymaz sedeyse udat, buti work cheerfully “You sleep with a calm heart if you work hard”; Throw eykakshonzo arast, se eykakshon zhalyamont and sodas “He who does not have children does not know love for children”; Lamo udat - es hide here "You sleep a lot - you curse yourself", etc.
Proverbs also take into account such an important feature of generalized personal sentences as the ability to be used in expressing only those observations that seem obligatory, indisputable to the speaker, since they follow from the objective features of the observed phenomena and situations. The main semantic component is the personal involvement of any person in the observations that make up the content of these sentences, they summarize the life experience of the speaker or the collective experience he has learned: Catch alov sokat - lamo syuro sayat “If you plow under the snow, you will gather a lot of bread”; Chewy porsak - valanesto nilsak "Chew well - swallow smoothly."
In conclusion, we note that the generalizing nature of proverbs allows us to express the essence of the statement in a figurative and extremely brief form, enhance the expressiveness of speech, and give it sharpness. The speech of people who know and use many proverbs is usually bright, emotional and understandable. This helps to find a way to the hearts of listeners, to win their respect and affection.
LITERATURE
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MORDOVIAN PROVERBS AND SAYINGS ABOUT LANGUAGE, SPEECH CULTURE AND RULES OF SPEECH BEHAVIOR
Krasnoshchekova Tatyana Yakovlevna
2nd year student, Department of the Russian Language and Methods of Teaching the Russian Language, Mordovian State Pedagogical Institute named after M.E.Evsevyeva, Mr.Saransk
Ulanova Svetlana Alexandrovna
scientific supervisor, Ph.D. ped. Sciences, art. Lecturer FSBEI HPE "Mordovia State Pedagogical Institute named after M.E.Evsevyeva, Mr.Saransk
It is known that a person in the linguistic picture of the world is most expressively represented by proverbs and sayings. “And what is not in these sentences, then in the urgency of the people did not reach, did not care, did not please and did not sadden him.” Quite a lot of Mordovian proverbs and sayings are devoted to language, speech, and the culture of speech behavior. This side of life has always been in the center of personal and public attention as especially significant.
Proverbs and sayings are one of the most important elements of the traditional spiritual culture of the Mordovians. “Their weight in the spiritual culture of a people without a written language in the past is incommensurably higher than that of peoples with a written language, because it is precisely on these lapidary, capacious forms that have a powerful semantic potential that the function of communication common to the whole culture, as well as the transformation of tradition into philosophical, moral, ethical, aesthetic, historical, speech and other aspects of it. The longevity of proverbs is promoted primarily by the fact that they have a practical and instructive meaning. In their brevity, accuracy and wisdom, proverbs are of the greatest value: they enrich speech, give it expressiveness and accuracy.
In addition, proverbs, in addition to the results of practical observations synthesized in a lapidary form, generalizations of life situations covering various aspects of folk life, serve to develop communicative standards of figurative speech, to create the necessary and traditional national speech canon.
If you try to compose rules of speech behavior according to Mordovian proverbs and sayings, then they might look something like this.
1. Remember that the language (word) is great power which can be directed for good and for evil.
Kels sembont saftsy: soft kasftsy, meatball srafts. (Language can do a lot: both raise the mood and ruin things) .
Cebar kals-vals kirttyanza, kaldyavs ―yumafttanza. (A good word will support, and a bad word will destroy) .
Kyazhda Azat Val ―selmos kayat sal. (Evil word that salt in the eye) .
It seemed like the caste was melting, but it seemed ―kezht savty. (Affectionate word of a person attracts, rude―repels) .
It was steaming kezh emavty, take it ―tyurgauts. (A good word pacifies evil, a bad word―embitters) .
2. Handle the language (word) carefully so as not to cause trouble to yourself and others.
Kyals peeldong orzha. (Tongue sharper than a knife) .
Donkey fell ―sedis code nals. (Bad word―arrow in the heart .
Walso break the chavat. (A person can be killed with a word) .
3. Remember that a person is judged by his speeches.
Kodamo korkhtama ladots, stama valon skladots. (What is the pronunciation, such is the warehouse of speech) .
Kodamo chalk, istamo keles. (What is the thought, such is the speech) .
Beryan lomanent steam shaft and maryat. (From the mouth bad man you won't hear good) .
Throw lamo valonzo, canopy lamo tuvtalonzo. (He who has many words, he has many excuses) .
Kee baked lamo courts, and lamo prevei valt evty. (Whoever speaks a lot, will say few clever words) .
Kodama dream walsa, stam and tevsa. (What is his word, such is his deed) .
4. Talk less, do more.
Ilya shna straight kelse ―shnak tevse. (Do not boast of the tongue, but boast of the deed) .
Lomanes pitney avol mazy kelse, and lezev tevse. (A person is valuable not by speeches, but by useful deeds) .
Teyat kenorda walsa, kenordak tevsa. (Do not rush with empty words, hurry good deeds) .
5. Speak (answer) deliberately, meaningfully, to the point.
Spit uli myal, tosa and kal. (Where there is thought, there is language) .
Er tevsa eryawi af antsek myal, but also safty kyal. (In any business, you need not only the desire, but also the right judgment) .
Meze af malezt, so putne kyalezt. (What you don't like, don't talk about it) .
Valtne molest melent melga, avol meltne ―valonte melga. (Words should follow thought, not thoughts follow words) .
Eravi sodams, mezde morams, mezde evksso evtams. (You need to know what to sing about, what to tell in a fairy tale) .
Vals af pur: Valts azsak ―af nardasak. (The word is not chalk: say―don't erase) .
6. Choose words according to the situation.
Kapodi melce ―korkhtazevi kelce. (The soul will rejoice―speak involuntarily) .
Kiye kyalsa saftsy, sya pryantska schnaftsy. (He who knows how to speak, he will be able to praise himself) .
Pingstonza azf steam fell, code lamti sank. (A kind word spoken in time is like salt for cabbage soup) .
steamed ―avol kelste, steamed ―kind of melt. (Good word―off the tongue, good word―from the heart) .
7. Try to speak fluently, beautifully, expressively.
Kolsto courts, the use of chulgoni. (He speaks deftly, as if he is chewing nuts) .
Korkhtai, bta waisa wadi. (Speaks like he's rubbing oil) .
Tsebar korkhtamas kulhtsondovi. (It's nice to hear a good speech) .
Laz son toray, bta mora moray. (Well he speaks like he sings) .
Xia fell yin mazy, horse lama basics. (That word is the most beautiful, which is the smartest) .
8. Remember that rhetoric among the people is not in honor:
Keles courts, and spinning a arsi. (Tongue talks but head doesn't work) .
Kuvaka kyaltse, yes nyurkhkenya maltse). (Speech is long and thoughts are short) .
Kelent alashazo a sisi. (Tongue without bones, won't get tired) .
Kels of packarftoma, mzyara myaltse, snyar azond. (Language without bones: as much as you want, as much as you will say) .
Kortamsto shaft melga zeps a etsi. (Won't go into your pocket for a word) .
Af kirdevikht sembon kyalsna, af vanovikht and myalsna. (You can't tie your tongues to everyone, you can't please everyone) .
Korkhtama masti, yes tevots af shashty. (He knows how to speak, but he does not understand things) .
Peck lamo cortat ―mezeyak and yovtat. (Speak too much―don't say anything) .
lama korhtat ―Noldat torchtat. (Speak too much―talk a lot of nonsense) .
9. Do not trust other people's and your secrets, do not spread rumors yourself
Koso tol, toso kachamoyak. (Where there is fire, there is smoke) .
Kochksat kaldyav kulyat ―thin kaldyav ulyat. (You collect bad news―you will become bad) .
Azat val salava, sraftsaz ichkozge and malava (Say in your beard―known throughout the city .
Kulhtsondat kulyat ―tonk kulyan kanni ulyat. (Believe the rumors―you will be the carrier yourself) .
10. Avoid communication with stupid, bad people, try to communicate with smart people.
Labordytsya ―kelse, working ―tevse. (Chatterbox―tongue, sensible―mind) .
Enyus af sya, some hedgehog, and sya, some wise. (Smart is not the one who is cunning, but the one who is wise) .
Enyut ―shurot valonza, hedgehog ―sitting tuftalonza. (A smart―few words, cunning―many excuses) .
Prevey loman spices. (Smart does not praise himself) .
Fool kulhtsondat ―thin fool ugly. (You listen to the fool―you'll be a fool) .
Enyus krzha korkhtai, kulhtsonda lama. (Smart speaks little, listens more) .
11. Be the master of your word, fulfill the promise.
Tiems ash maltse ―tyaz nadiyafne kalce. (First do, then promise) .
Korkhtamda lama, yes tevda krzha. (Many words, but little action) .
Kelse sea yutes, and tevse nachkodo sang. (The sea swims with its tongue, but in reality it is afraid of dampness) .
Valont Yovtasak ―mekev a kundasak. (You will say a word―don't turn back) .
Pravdadont smeared mezeyak aras. (There is nothing more beautiful than the truth) .
Sembot muyat, where the form of a kige is thuyat. (The truth will live―you will get everything) .
See syrnede pitney. (The truth is more valuable than gold) .
13. Do not flatter, do not be a hypocrite.
steamed ―avol kelste, steamed ―gray-haired melte. (A kind word is not spoken with the tongue, but with the soul and heart) .
Loman peedyat, tonts peetf ulyat. (Laugh at a person, they will laugh at him) .
14. Do not judge anyone behind their backs, especially in the presence of others.
Kodama Vastsa Ulyat, Stama Walkht Kulyat. (Which place you visit, you will hear such news) .
Stenatnenge kill pilesna. (And the walls have ears) .
Kulyas yakai af virge. And loman see. (Rumor does not go through the forests, but among people) .
15. Do not snitch, do not inform.
Kie kalgotni liyan kolga, xia kalgotni tone kolgatka. (Whoever slanders others may slander you too) .
16. Do not slander yourself, and do not believe other people's slander.
Af sembe azoms eravi, meze er shinya maryavi. (Not everything needs to be said, what you will hear from people) .
Kelsent chovat ―and paros pongat. (You will lie―go to court) .
17. Be polite, do not skimp on affectionate, friendly words addressed to the interlocutor and his relatives.
Cebar fell yarmakta pitni. (A good word is more valuable than money).
Beryan fell to forge and stuvtovi. (A bad word is not forgotten for a long time, a good―long remembered) .
18. Avoid conflict situations; if there is a dispute, try to resolve it peacefully, do not end the conversation with a quarrel.
See you ―waodo chi. (Is it true―bright sun) .
Videchint kazyamo keleze, but paro meleze. (The truth has a hard tongue, but a kind soul) .
19. Do not insist on being right. If you made a mistake or did something wrong, apologize.
Alashant nile pilgenze, yalateke puporkshni. (A horse has four legs and then stumbles) .
Elbyatkshnema scale ―scale and elbyatksnen petnema. (you can be wrong―know how to fix it) .
Exit a wiise ―removed videochise. (Win not by force, but by truth) .
20. Do not remember the former guilt to another.
Muvors es spryants lihtsy. (Guilty will give himself away) .
Luchi chumoks pongoms, ansyak ilvedevkses a sepoms. (Better to be guilty than to hide a mistake) .
21. Do not offend anyone, patiently endure insults yourself.
Chumondomant vechksy erveyke, chumoks and bazhit chumotneyak. (Everyone loves to blame, but the guilty one does not regret being guilty) .
Lama uvat ―tontsk uvaf ulyat . (Swearing a lot―you will be cursed) .
Meze yorai maltse, syan petsy kyadtse, and meze ti kyaltse, sya kyadtsendi af tievi. (What the hand does, the hand can fix, and what the tongue does―you can't fix it by hand) .
22. Don't brag, don't brag, don't brag.
Tyak paronfta spun kyalsa, and shnaftk tevsa. (Do not praise yourself with your tongue, but praise yourself with your deed) .
Kda es straight pyak kelgat ―loman yotks af talgat. (Who only loves himself, people despise him) .
Kie es pryanzo sting, se liyan vechkeme and masti. (Who only loves himself―cannot love others .
Rules for the listener:
1. Try to listen more than talk.
Kelgsak korkhtaman ―kelgoms eravi kunkhtsondomaske. (Do you like to talk―love and listen) .
Kie kashtmoli, sede lamo mari. (Who is silent, he hears more) .
Er valt street es vastots. (Every word has its place) .
Korkhtams korkhtak, antsek tyak yuksne kalzen vaymaftoms. (Speak, speak, but just don't forget to give your tongue a rest) .
2. In the dialogue, do not interrupt the interlocutor.
Morams paro veise, courtnems ― head. (It's good to sing along and talk―one by one) .
Kortamos paro, kashtmolems sedeyak. (Speak well, but silence is better) .
3. Do not find fault with the words of the interlocutor, do not be too demanding of him.
Tyat rahse lian langs ―kurgozt putyht panks. (Don't laugh at others―mouth closed) .
Sevnosak lomanent ―a preveyat tons: pizhnyat langozonzo ―prevt tenze a yovtat. (Swearing at a person―your stupidity) .
4. Don't take everything they say to heart.
Be glorious chachty lamo selmen syavadytsyat. (Fame gives birth to many envious people) .
Throw selmenze syavadytsyat, here paro teven kiskak and shnatanzat. (An envious person does not praise anyone even for good deeds) .
5. Do not trust flattering speeches.
Selmos is a schnatanza, and the phthalga is a mityanza. (Praise in the eyes, and sell behind the eyes) .
Kyalets lyape, yes cattanza kyape. (He praises with his tongue, but leaves him barefoot) .
Bibliography:
- Dal V.I. Proverbs and sayings of the Russian people / V.I. Dal. Moscow: Eksmo. - 640 s.
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UDC : 811.511.152'373'72
The article deals with Erzya proverbs. It is noted that they are linguistic signs that have a plan of expression (form) and a plan of content (meaning). Proverbs allow you to briefly express the essence of the statement, enhance the expressiveness of speech. The main form of their implementation is generalized-personal sentences, the purpose of which is a figurative expression of general judgments.
THE STRUCTURE OF PROVERBS IN THE ERZYA LANGUAGE
The article considers the Erzya proverbs. It has been noted that proverbs are language signs with their form and semantics. In a concise form proverbs express the gist of the statement and intensify the expressiveness of the speech. Generalized-personal sentences are used to make proverbs. The function of the sentences is a figurative expression of common statements.
Bibliographic list
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Article imprint: Vodyasova L.P., Starkina E.N. The structure of proverbs in the Erzya language [Electronic resource] // Ogarev-online. - 2017. - No. 8.
