To the question of phraseological units of family rituality (by the material of the Czech and Azerbaijanian languages)

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Baku Slavic University

TO THE QUESTION OF PHRASEOLOGICAL UNITS OF FAMILY RITUALITY (BY THE MATERIAL OF THE CZECH AND AZERBAIJANIAN LANGUAGES)

Gurbanova S.A.

Annotation

language phraselogical czech azerbaijanian

In the article, the funeral-related phraseology of family ritualism in the Czech and Azerbaijani languages is first studied in the Azerbaijani Bohemistics in respect of the contrastive aspect. The specifics and universal character of some meanings, expressed by the phraselogical units of these languages, are noted. The study was carried out in respect of the anthropocentric aspect taking into account various religions, symbol systems, rejected in a certain way in their phraseology, which expresses the commemorative funeral element in human life. In many languages, a new phrase has been formed - “globalization of peoples”, which will very naturally lead to the formation of the concepts of “globalization of cultures” and “globalization of languages”. At the stage of globalization of cultures, there are negative sides: we are talking about the loss of cultural identity. This may be caused, among other things, by the assimilation of peoples-carriers of specific cultures. At the same time, the question of the “globalization of language” refers us to the biblical times of the construction of the Tower of Babel, when people spoke the same language. The reality of today's world is both supporters of globalization and anti-globalists. And if a certain part of humanity can still come to terms with the prospects of the emergence of geo-economics, geopolitics, then few people will agree to lose their national identity, and with it their national culture (traditions, rituals), the national language. Especially acute are the questions that characterize this or that ethnic group (we are talking about its original culture, its inherent language). The above makes relevant both the sphere of traditional family rituals and the issue of its revival. In the aspect of linguistics, it is the study of ritual vocabulary, as a reflection of the traditions and rituals of peoples in speech, folklore, literature. And in this perspective, this study is topical, since today a significant part of the terms of a particular ritual vocabulary is used in speech retrospectively, occupies a place on the periphery of the language and is soon lost.

Key words: the Czech language, the Azerbaijani language, family ritualism, commemorative funeral lexis and phraseology, contrastive analysis.

Анотація

Гурбанова С. А. ДО ПИТАННЯ ПРО ФРАЗЕОЛОГІЧНІ ОДИНИЦІ СІМЕЙНОЇ ОБРЯДНОСТІ (НА МАТЕРІАЛІ ЧЕСЬКОЇ ТА АЗЕРБАЙДЖАНСЬКОЇ МОВ)

У статті у контрастивному аспекті вперше в азербайджанській богемістиці досліджується фразеологія похоронно-поминальної тематики сімейної обрядовості чеської та азербайджанської мов. Вказано на специфіку та універсальність низки значень, що виражаються фразеологічними одиницями цих мов. Дослідження проведено в антропоцентричному аспекті з урахуванням різних віросповідань, системи символів, певним чином відображених у фразеології, що відображає похоронно-поминальну складову життя людини. У багатьох мовах утворилося нове словосполучення - «глобалізація народів», що цілком закономірно призведе до освіти понять «глобалізація культур» і «глобалізація мов». На етапі глобалізації культур є свої негативні сторони: йдеться про втрату культурної самобутності. Це може бути викликане, зокрема, і асиміляцією народів-носіїв конкретних культур. При цьому питання про «глобалізацію мови» відсилає нас до біблійних часів побудови Вавилонської вежі, коли люди говорили однією мовою. Реалією сьогодення є і прихильники глобалізації, і антиглобалісти. І якщо з перспективами виникнення геоекономіки, геополітики певна частина людства ще може погодитись, то втратити свою національну самобутність, а з нею і свою національну культуру (традиції, обряди), національна мова мало хто погодиться. Особливо гостро ставляться питання, що характеризують той чи інший етнос (мова про його самобутню культуру, про властиву йому мову). Сказане вище робить актуальним як саму сферу традиційної сімейної обрядовості, і питання її відродження. В аспекті лінгвістики - це вивчення обрядової лексики, як відображення традицій та обрядів народів у мові, фольклорі, літературі. І в цьому ракурсі це дослідження актуальне, тому що сьогодні значна частина термінів тієї чи іншої обрядової лексики вживається в мові ретроспективно, займає місце на периферії мови і незабаром втрачається.

Ключові слова: чеська мова, азербайджанська мова, сімейна обрядовість, похоронно-поминальна лексика та фразеологія, контрастивний аналіз.

Problem statement

The traditional funeral and memorial rite is one of the sufficiently developed topics of the ethnography of one or another (including Azerbaijani and Czech) people. Research has shown that in the family rite of each nation, this rite is among the most stable and conservative, because it accumulates the most ancient layers of the spiritual culture of the people.

Within the framework of this article, phraseological units of the Czech and Azerbaijani funeral and memorial rites will be considered. And here, as well as when studying other thematic family-ritual phraseology, it should be remembered that these peoples belong to different faiths: Azerbaijanis belong to the Muslim faith and Czechs belong to the Christian (Catholic) religion. Thus, when analyzing a number of phraseological units, one can observe discrepancies indicating a different vision of the world, figurative associations, mentality, lifestyle of the Azerbaijani and Czech peoples. Such an approach is rational for the phraseological corpus of any language, because in it “...the participation of these linguistic entities along with their use in the intergenerational translation of standards and stereotypes of national culture is programmed” [2, p. 9].

The purpose of the work

The main purpose of the study is to study the main types of meanings of Azerbaijani and Czech ritual vocabulary.

Presentation of the main material

Both the individual lexical units themselves and the phraseological units that contain such units are investigated by us from the standpoint of the anthropocentricity of the language. We regret to note that there are few contrastive studies of the two literatures and languages in philological science. There are also no bilingual Czech-Azerbaijani and Azerbaijani-Czech dictionaries. This is due to the fact that Azerbaijani bohemianism is at the stage of its formation. However, it is necessary to mention the monograph by E. Mehri devoted to the study of oriental motifs in Czech literature [4] and the dissertation by R. Shafieva devoted to the study of contrastives of the Czech and Azerbaijani languages [3]. The Azerbaijani practical material of the article is removed from the Russian-Azerbaijani phraseological dictionary of M.T. Taghiyev [6]. The collection of proverbs and idioms served as the material for the card index of Czech phraseological units. Zaoralek [7] and the Russian-Czech phraseological dictionary by L. Stepanova [5]. Researchers of Slavic funeral and memorial rites note that these rituals are “maximally motivated”. About the motivation of the rites O.A. Sedakova writes the following: “The motivation of ritual acts and terms consists in their direct, one might say, persistent and direct correlation with the elements of the content level, with the system of Slavic beliefs, with traditional ideas of life and death. Its symbolism is directly connected with the ideas of life and death, so common to the Slavic picture of the world that they are expressed by similar symbols in texts of genres far from each other in linguistic semantics. Many of these common semantic themes and archaic metaphors are not exclusively Slavic and belong to the cultural universals of humanity” [1]. Further, the scientist notes that the terms of funeral and memorial rites themselves are motivated and points out two properties of such terminology. The first is her poverty, the second is her substitutive, metaphorical character. She motivates the poverty of terminology by the fact that the same vocabulary is used for many acts of the rite.

One can agree with scientists. The frequency of the use of Czech and Azerbaijani common vocabulary speaks in favor of what has been said - olu, mrtvy, mrtvola “dead”; bsdsn/csssd telo “body”; yetim/sirotek “orphan”, etc., as well as derivatives from such words. The main reason lies in the taboo of everything related to death. By the way, this is also in Christianity (Orthodoxy and Catholicism, and in Islam). And hence such a large number of metaphors as secondary nominations, metaphorical formations, symbols, epithets, compare: for Russians - сыграть в ящик, дать дубу, for Czechs - vecny spanek “eternal sleep”, natahnout backory «отбросить тапочки»; for Azerbaijanis ayaqlarini uzatmaq “протянуть ноги”, son msnzils yollanmaq “отправиться в последнюю квартиру”, etc.

The Azerbaijani card index of phraseological units of funeral-ritual vocabulary that we have collected is also characterized by metaphorization of meanings. Azerbaijanis also prefer to say instead of the lexeme olmsk (to die) to say: hsyati tsrk etmsk (to leave life), bu dunyadan koqmsk (to leave life), ayaqlarini uzatmaq (stretch your legs), gozlsrini sbsdi yummaq (to close your eyes forever, close your eyes forever find your end), axir gununu tapmaq (find your last day), omrunu tapprmaq (end life), axirst dunyasina qovusmaq (merge with eternity) in the meaning: “go to a better world”, son msnzils yollanmaq (go to the last journey), o dunyaya koqmsk (move to another world), etc.

The listed expressions are synonymous with the word olmsk (to die) and have a neutral, positive, bookish connotation. However, in this synonymous series there is also the lexeme gsbsrmsk (to die, to die) with a negative coloring. It is used if they talk about the death of an animal or treat a person with contempt. At the same time, they use not just an absolute comparison, which includes the object of comparison and the allied word kimi - it kimi (like a dog), but several comparative turns with a pure comparison, for example, it kimi qsbsrmsk (to die like a dog), it kimi cani cixmaq (to die like a dog), it kimi olmsk (to die like a dog).

These expressions are synonymous with the word olmsk (to die) and have a neutral, positive, bookish connotation. However, in this synonymous series there is also a lexeme gsbsrmsk (to die, die) with a negative connotation. It is used when talking about the death of an animal or contemptuous of a person. At the same time, they use not just an absolute comparison, which includes the object of comparison and the allied word kimi - it kimi (like a dog), but several comparative phrases with a pure comparison, for example, it kimi qsbsrmsk (сдохнуть как собака), it kimi cani cixmaq (издохнуть как собака), it kimi olmsk (умереть как собака). It is obvious that the funeral and memorial ritual vocabulary in languages is of a substitutive nature, i.e. can be replaced by similar / opposite in meaning (synonyms / antonyms), figurative words, which testifies in favor of its paradigmatic systemic nature. An article by N. Mirzayeva is devoted to this issue in the Azerbaijani funeral vocabulary of family rituals.

An important feature of the Czech and Azerbaijani religious (funeral and memorial family) ritual vocabulary is also that the verbal and terminological vocabulary of funeral rituals consists of Arabic (mostly) and Turkic components - for Muslim Azerbaijanis (conazo, morhum, kofon), and Latin / German (mostly) and Slavic - for Catholic Czechs (pamatnik, hrbitov, etc.). Czech phraseological units, the components of which are family (commemoration and funeral) ritual vocabulary, as well as common vocabulary in the composition of metaphors, comparisons, epithets, idioms with this meaning are represented in the card index collected by us by 97 units. The card file of phraseological units of the funeral-ritual vocabulary of the Azerbaijani language has about 90 units, which allows us to talk about their approximate equal number with Czech units. The key lexemes in Czech phraseological units are: buh (panbuh) «Бог (господь)», cert «черт», vdova/vdovec «вдовец/вдова», hrob «гроб», kahanki «агония», smrt «смерть», svate «святые», hrobnik «гробовщик», (vecny) odpocinek «(вечный) покой»», vecnost «вечность, небытие», na smrtelne posteli «на смертном одре», na onom svete «на том свете», vecny spanek «вечный сон», zabity «убитый». The meanings that express phraseological units with these lexemes are as follows: end one's existence, die, pass away, approach the end of one's life, grow old, mourn deeply, look bad, look sickly or emaciated, bring to death, say goodbye to the dead, destroy, kill, sleep very soundly, absolute silence, commit suicide, etc. It is absolutely natural that the vast majority of Czech phraseological units with the meaning “to die” turned out to be: mit na kahanku «быть в агонии»; odejit na pravdu bozi «отойти к Божьему суду», buzi; buh (panbuh) koho povolal «Бог позвал», odebratse na onen svet «уйти в другой мир», odebrat se (odejit) do vecnych lovist «уйти на вечную охоту», (navzdy) zarit oci «навеки закрыть глаза», vypustit ducha «испустить дух», poroucet dusi bohu, «поручить Богу душу», buh (panbuh) povolal «Бог/господь призвал» poroucet dusi bohu «поручить Богу душу», najit svou smrt «найти свою смерть», mit dusi na jazyku «душа на языке», natahnout brka «протянуть крылья», byt (lezet) bradou vzhuru «лежать подбородком вверх», etc.

The following phraseological units are connected with the rite of burial: ukladat/ulozit koho k vecnemu odpocinku «уложить, положить на вечный покой» stehovat (vyprovodit) koho pod drnovou strechu «отправить под терновую крышу». Here, as we indicated above, the attitude towards death and burial is taboo. They don't say directly положить в гроб, but отправляют под терновую крышу or укладывают на вечный покой. The situation is similar with the verb to die: уходят на вечную охоту протягивают крылья, лежат подбородком вверх и с душой на языке, навеки закрывают глаза, etc. All of these examples are metaphorical.

The attribute of the funeral rite гроб and derivatives from it (гробовщик, гробовой) are recorded in 29 phraseological units, idioms, comparatives, etc. For ex.: od kolebky az do hrobu (or колыбели до гроба), byt nad hrobem (быть у гроба), privest koho do hrobu (довести до гроба), (vypada) jako by vstal y hrobu (смотрится как будто встал из гроба), (vypada) jako by utekl hrobnikovi y lopaty (смотрится, как будто сбежал от лопаты гробовщика), obraci se v hrobc (перевернулся бы в гробу), vstat y hrobu (встать из гроба), az do hrobu (аж до гроба), byt na pokraji hrobu быть (стоять на краю гроба); stat nad hrobem (стать над гробом), byt jednou nohou v hrobe (быть одной ногой в могиле), hrobove ticho (гробовая тишина), ticho jako v hrobe (тихо кмк в гробу), etc.

Phraseological units with this lexeme have a wide range of meanings that do not always mean physical death, for example, from a complete lack of interest, disrespect, disregard for someone / something, until death, until the end of death, bring to death, looks very bad (he has lost a lot of weight, turned pale, has a very sickly, exhausted look), about the hopeless state of someone, an expression of despair, impotence, inability to do anything, etc.

A certain part of such units have a negative stylistic coloring “colloquial”, “scornful”, “ironic”, there is also a “joking” coloring, there are also those with a “bookish” use: to take out (carry) someone with their feet forward. Ritual accompanies all stages of the funeral. The rite of removal from the house of the deceased feet first among the Czechs sounds like vynest nohama napred. This is done so that he “does not see” where he is taken out from and, accordingly, could not “go back” after burial for any of the living (further on, it will be said about the belief of the Azerbaijanis, which is equivalent in content, that a dead person with open eyes - to another death). As for such a rite among Muslims, there are no strict instructions for this (head or feet forward, on an ottoman or on hands). It is prescribed to take it out in a way that is more convenient for the deceased and for those who carry him out. However, according to custom, the deceased is carried out of the house head first. That is why there is no equivalent of this Czech phraseological unit in the Azerbaijani language.

In our opinion, vzkriseni Lazara (the resurrection of St. Lazarus) is an interesting example. This turnover is accompanied by marks устар. книжн. шутл. Let's turn to the dictionary: 1. recovery after a severe and prolonged illness; 2. renewal, restoration of smth. old, long forgotten znovuyrozeni, obnoveni ceho (newborn). Saint Lazarus is a proper name, a biblionym (or onyms) recorded in church Christian literature. This is a kind of onomastic unit from the Bible, the Old Testament or other literary monument, which has a centuries-old tradition of existence in translations into different languages. It should be noted that many Czech phraseological units have the Bible as their source. Saint Lazarus (or Eleazar of Hebron) lived near Jerusalem. He was known as a “friend of Christ” and that “on the fourth day after his death he was resurrected by Jesus” [7]. Consequently, the motive of resurrection, as well as the motive of death, which is present in funeral and memorial rituals, is fully justified in this case. However, he can be somewhat conditionally involved in our study, motivated by the fact that we are talking about a serious illness associated with possible death.

Here it would be appropriate to draw a parallel with the Azerbaijani expression ksfsni yirtmaq (lit. to tear the shroud). Ksfsn (shroud) is the cloth in which Muslims wrap the body of the deceased during burial. In the past, the shroud was a piece of white cloth worn by pilgrims and travelers. There was just enough fabric so that in case of death on the way, it could be used as a shroud, i.e. bury in it. Later, in the Azerbaijani language, this word acquired a figurative meaning and became a symbol of death. In the Azerbaijani language with the lexeme ksfsn there are other stable expressions ksfsni saralmamis (lit. the shroud did not have time to turn yellow) in the meaning “little time has passed since death”; ksfsni yirtmaq (lit. tear the shroud) in the meaning “recover after a long and prolonged illness” and ksfsnini boynuna (bogazina) dolamaq (salmaq) (lit. wrap a shroud around the neck, hang a shroud around the neck) in the meaning “about a daredevil, a brave man who dared to fight with a powerful man”. As can be seen from what has been said, both the Czech vzkriseni Lazara and the Azerbaijani ksfsni yirtmaq expressions have equivalence of meanings. They both developed a figurative meaning, “to recover from a long and protracted illness”, which can be considered relatively related to funeral rites. Another Biblical luno Abrahamovo. It is about the resting place of the righteous in the underworld. The idiom jit odejit do luna Abrahamova (lit. go to the bosom of Abraham) is used in the meaning “to die, to go into oblivion”.

With the lexeme ducha (soul) in the Czech card index there were 10 phraseological units, among which the meaning “a state close to death” is also allegorically given. The meaning of the life of the fading life of a very weak person is conveyed by a comparative, in which the soul is compared to steam over a saucepan jako para nad hrncem - ma dusi na je jako para nad hrncem (lit. to have a soul like steam over a saucepan). The lexeme can (soul) is present in 11 phraseological units, for example: can vermsk and canini tapsirmaq (give (to God) soul), can ustunds and can versnds at death, olssn ds and canin cixsa da (at least lie down in a coffin), etc. Death as a sacrifice is represented in the following units: ozunu qurban vermsk (to sacrifice oneself), birisinin yolunda ozunu oldurmsk (to die for someone). The beginning of funeral and memorial rituals can conditionally be counted from the moment of death, from the time of the last breath. In Czech it is vypustit ducha; vypustit (vydechnout) dusi. There is also an expression poroucet dusi bohu (lit. entrust the soul to God). In both Azerbaijani and Czech funeral rites, a person who takes someone's last breath of a dying person closes his eyes: zatlacit komu oci (Czech), gozunu yummaq kiminss (Azerb.). Muslims (including Azerbaijanis) believe that the eyes of the deceased should not look at the soul leaving the body. Even in his time, the Prophet Muhammad, closing the eyes of the deceased, said: “Truly, when the soul leaves the body, the gaze follows it”. It is believed that if the eyes of the deceased are open, this indicates that he left this world untimely, did not have time to enjoy this life, he had unfulfilled deeds or a mission. Azerbaijanis have a belief that a dead man with open eyes leads to another death. That is why they always close his eyes - gozunu yummaq/basdirmaq.

In the modern funeral and memorial rituals of Azerbaijanis there is the following action. In the place in the house where the coffin with the deceased lay, after the coffin is lifted to be taken to the cemetery, a small piece of stone is placed. This stone is removed (thrown away) after people who buried the deceased return to the house from the cemetery. This is done in order to show that his place is not empty, i.e. until the deceased is put in the grave (as it were, in the “new house”), where he lived during his lifetime (in the old house), his place was preserved. The stone was thrown out only after the funeral procession returned from the cemetery. Moreover, the same person must lay and throw the stone. This part of the funeral rite is evidenced by the units o dunyaya gondsrmsk (send to the next world) and arxasinca das atmaq (throw a stone after). The meaning of this rite is conveyed by the spell formula - Gedsr-gslmsz olasan! (Go and don't come back!) and the curse formula - itib-batasan! (Go to hell!), which in the speech of modern speakers of the Azerbaijani language is not perceived as an element of the funeral rite. In our Czech card file there is a certain number of units in which there are lexemes of the studied ritualism, but they have lost such a meaning, for example: posdat koho k certu, i.e. to order someone to get out. The expression posypavat si/posypat si (sypat si) hlavu popelem; sypat si popel na hlavu (lit. to sprinkle ashes on one's head) in the basic meaning “to indulge in deep sorrow (over misfortune, loss, etc.) was a verbal reflection of the ancient Jewish custom “to sprinkle ashes or earth on one's head, mourning the misfortune of one's own or those close to them.” So did the Jew Mordecai and Queen Esther, having learned that King Artaxerxes issued a decree on the extermination of all Jews. Sprinkling ashes on the head means a person's self-abasement in the face of God and expresses the highest degree of grief. However, in the second figurative meaning, this Czech expression has lost its meaning and ironically means “disappointment, regret for wrong deeds”. The same expression exists in the Azerbaijani language - basa kul tokmsk (lit. to pour ashes on your head, but it is used as a curse: Basina kul (olsun)! (lit. let there be ashes on your head!), which can be translated into Russian чтобы беда не обошла тебя стороной! or Будь ты проклят!

About the hopeless state of someone (without regard to death), the Czechs use the lexeme kahanku (agony): ma na kahanku (to be in agony); about what appeared after a long absence, which arose as if from non-existence, they use the expression vstat y hrobu (lit. to stand at the coffin).

The Czechs speak about the onset of a gloomy and oppressive silence, using the lexemes marnici (mortuary) and hrbitov (cemetery) as part of comparatives, for example: legrace (zabava) jako v marnici (fun as in a morgue), je jako na hrbitove kde (as in a cemetery) etc. Regarding the issues of equivalence of phraseological units of the funeral theme of family rituals in the languages we are studying, we can say that among them there are a sufficient number of equivalents, for example:

the Russian ironic краше в гроб кладут about a person who has a sickly, exhausted look in the Czech language sounds like (vypada) jen ho do rakve polozit; (vypada) jako by vstal y hrobu ((looks like) as if put in a coffin, as if risen from a coffin), and in the Azerbaijani language - saralib meyits donub (lit. turned yellow, turned into a dead man), qsbirdsn cixana bsnzsyir, olumdsn betsr (lit. worse than death); (lit. similar to one who came out of the grave); - to die with one's last breath, in Czech - vypustit (vydechnout) dusi, and in Azerbaijani - son nsfssini almaq (lit. take one's last breath); - in meaning get off / drive someone into the grave Czechs use slozit sve kosti do zeme (lit. put your bones into the ground), and Azerbaijanis use olub getmsk (lit. when dying, leave); - a good remembrance of the deceased is contained in the Czech bud (budiz at' je) mu zeme lehka (lit. let the earth be easy for him). The Russians would say let him rest in peace. Azerbaijanis, talking about the deceased with someone, they wish the interlocutor a long life, they say: Qoy torpaq ssns narin yastiq olsun (lit. Let the earth be your soft pillow!). Note that with the word torpag (land) in the Azerbaijani language there is a wish formula: Torpagi qsdsr saniyasayasan! (lit. Live forever like the earth!). So, when talking about the deceased with someone, Azerbaijanis wish the interlocutor a long life; - about an untimely, suddenly deceased person, the Czechs say: mel rychly konec (lit. had a quick end), and Azerbaijanis - qsflstsn oldu (lit. suddenly died).

Conclusions

Thus, we come to the conclusion that both Azerbaijani and Czech languages have a sufficient number of phraseological units with which native speakers of these languages can describe a particular stage of their lives using the ritual vocabulary and terminology that is close and understandable to them. Regarding the issues of equivalence of phraseological units of the memorial and funeral themes of the family rites of the languages we study, we can conclude that there are a sufficient number of equivalents among lexical and phraseological units describing this stage of human life. And this is despite the difference in faiths and cultures of these peoples.

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