Antsiferova Anastasia

In my research, I tried to carry out a comparative analysis of Buryat and Russian proverbs and sayings with the names of animals, to identify their similarities and differences in animal image systems.

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Introduction……………………………………………………………………………………......... ..........2

1. The concept of a proverb in scientific literature……………………………………………...3
2. Comparative analysis of proverbs and sayings with images of animals in Buryat and

Russian languages………………………………………………………………...... ........................5

Chapter II. Classification of proverbs and sayings with animal images in English and Russian languages

2.1. Classification of types of interlingual lexical correspondences (complete correspondences, partial correspondences, lack of correspondences)…………………………………………8

2.2. Classification according to the frequency of use of animal names in Buryat and Russian sayings and proverbs…………………………..…………………………………………………………….....9

2.3. Classification according to the presence of negative and goodies in Buryat and

Russian proverbs and sayings…………………………….................................... ...................10

2.4. Classification of character traits reflected in images of animals………………………11

Conclusion…………………………………………………………………………………...…………………….. 11

References……………………………………………………………………………….13

Applications…………………………………………………………………………………...… ………………….14

Introduction

The relevance of research. The Buryat language is an element of the culture of the Buryat people. It opens direct access to the enormous spiritual wealth of this people, serves important means mutual understanding and interaction between people.

Knowing a language means being able to sense the richness and depth of a people’s culture. And for this it is necessary to enter the space of a given culture, comprehend its values ​​and ideals. It is, of course, very important to speak Buryat correctly. But it would be nice to talk figuratively, vividly, emotionally. After all, the emotional poverty of our statements prevents us from getting closer to those for whom the Buryat language is native. Proverbs and sayings help us achieve this.

A comparison of proverbs and sayings of the Buryat and Russian peoples shows how much these peoples have in common, which contributes to mutual understanding and rapprochement. Both in the Buryat and Russian languages, a huge place is occupied by proverbs in which animals are used, which is quite natural, since humans have coexisted next to them for thousands of years. Proverbs and sayings are characterized by humor and worldly wisdom, as well as insightful common sense.

That is why we consider this topic relevant. The chosen topic is also relevant because at the present time, when talking about the dialogue of cultures, it is especially importantthe question of intercultural similarities and differences about how the layer of culture, reflected by proverbs and sayings, expresses these similarities and differences.

Thus, proverbs associated with animals can provide the key to understanding the national character of the Buryat people, their culture and history, and their comparison with Russian equivalents can help to understand and get to know the language better.

Object The study is a comparative analysis of Buryat and Russian sayings and proverbs.

Subject research are proverbs and sayings about animals.

Purpose The study is an attempt to make a comparative analysis of Buryat and Russian proverbs and sayings with animal names.

We have to find out which animals the Buryats most often mention in their proverbs, and which ones we do? Who in our proverbs appears as a positive hero and who is a negative one, and which animal is the leader among the Buryats - after all, this also speaks of the national character. That's why tasks of this work are formulated as follows:

1. Analyze the imagery associated with various animals in Buryat proverbs and sayings and compare it with the images of animals in the Russian language.

2. Conduct a quantitative analysis of the frequency of mentioning the names of different animals in Buryat proverbs and sayings and their Russian equivalent.

3. Identify possible classifications of proverbs and sayings.

Research hypothesis: if you study the distinctive and common features of proverbs in the Russian and Buryat languages, this will help to better understand the realities of the language (both native and Buryat), identify their national identity, and help Russian-speaking people understand Buryat humor.

To solve the problems, the following were usedresearch methods:

1. comparison and comparison of Buryat, Russian proverbs and sayings that contain zoonyms;
2. evaluation of research results with a hypothesis put forward.

Scientific novelty The research lies in the fact that it presents an attempt to analyze the imagery associated with the use of animals in proverbs of two languages.

Theoretical significanceThe work lies in the relevance of studying and properly mastering the Buryat language, in understanding all the nuances of translation from one language to another, without losing the meaning of the statement.

Practical significancework is that its results, the proverbs we have studied, can stimulate us to solve communicative problems.

Chapter I. Diversity, functions and meaning of proverbs and sayings with animal images

1. The concept of a proverb in scientific literature

Proverb - apt expressions created by the people, as well as translated from ancient written sources and borrowed from works of literature, expressing wise thoughts in a short form. Many proverbs consist of two proportionate, rhyming parts. Proverbs, as a rule, have a direct and figurative sense(morality). There are often several versions of proverbs with the same moral. Proverbs differ from sayings in having a higher general meaning.

Proverbs capture the entire cognitive experience of the people, their moral, ethical, social, aesthetic, artistic and educational ideals. They preserve the history of the people’s movement along the path of civilization, reflect the character of the people, their likes and dislikes, and connections with neighboring peoples. Proverbs have absorbed all the subtleties of an evaluative attitude towards reality, its perception and reflection.

Both Russian and Buryat writers, poets and critics paid attention to the ideological and artistic features of proverbs and sayings and called for learning from their example of imagery, accuracy and concise expression of thought. Many of them were engaged in collecting these pearls of folk poetry and language.

Until now, the proverb of the Russian and Buryat languages ​​does not have a clear definition. We think this is due, first of all, to the fact that very few works of a general nature were published, but much more texts and unsubstantiated definitions. The same authors who tried to provide a clear classification of proverbs and sayings were based on the concept of theme, and therefore came to different points of view.

Famous scientist, researcher of Russian proverbs and sayings V.I. Dahl gave the following definition of the proverb: “ Proverb - a short folk saying of an edifying nature, in the form of a sentence.”

According to Anichkov: “A proverb is a sentence or a chain of sentences circulating in a language, along with words and phrases, representing a conscious reference to the collective experience of previous generations.”

Proverbs - these are short, accurate folk sayings or judgments about life phenomena, expressed in artistic form.

“Proverbs briefly and aptly express main idea in the narrative, cover a wide range of issues. Because of this, proverbs serve as a source of philosophical and practical knowledge, a means of transmitting life experience and observing people,” writes S.D. Gimpilova in her book “Proverbs in the system of genres of Buryat folklore”

Based on these definitions, we can conclude that a proverb is a complete statement that teaches something. Proverbs in the Buryat and Russian languages ​​can be divided into three groups.

1. Proverbs that can be translated by “tracing,” that is, a literal translation: Shonohoo ayha haa, oh garaltagoy. - If you're afraid of wolves, don't go into the forest.
2. Proverbs that have the same structure, but the images for expression in them are different: Shono khonin khoyor bololsono (They live like a wolf and a sheep) - in Buryat, and in Russian - They live like a cat and a dog, that is, they live unfriendly.

3. Proverbs that cannot be translated literally, since they differ both in construction and in the use of animals: Gol naked nohoin duun ondoo, aylay khγγryn ondoo. In Buryat - In different valleys, dogs bark differently, in different uluses they speak differently, and in Russian - Whatever the city, it’s nosy; Like the village, so is the custom. – i.e. Every nation has its own customs.

In our opinion, the most interesting for research, of course, are the proverbs of the third group. It can be assumed that any proverb was created by a certain person or people under certain circumstances, but for many old proverbs the source of their origin is completely lost. Therefore, it would be more correct to say that proverbs are of folk origin, that their primary source is in the collective mind of the people.

1.2. Comparative analysis of proverbs and sayings with animal images

In Buryat and Russian languages

Proverbs and sayings are a historical mirror of the life of society, so there will be the most images borrowed from the animal world in them. For thousands of years, people have been in an indissoluble connection with the animal kingdom. The man looked around him and saw well-known four-legged animals in the surrounding objects.

Speaking about proverbs with the names of animals, they mean character traits of people, shortcomings and vices. By using this or that proverb in a specific situation, a person seeks to confirm and emphasize the essence of what was said.

So, it will be interesting to trace the general character of the proverbs of each language.

Domestic animals have always made life easier for humans by providing food for food; some of them eventually turned into iconic animals. Among the Buryats, breeding five types of livestock was considered traditional: horses, camels, cows, rams and goats. Goats were used to facilitate the grazing of numerous sheep in the steppe; it was believed that goats lead the flock in the right direction. Horse breeding in nomadic society traditionally occupied an important part of economic activity, therefore the most a large number of Buryat proverbs and sayings are associated with the external properties of a horse, horse, racer, pacer. The positive characteristics of all Buryat proverbs associated with this animal indicate high status a person who owns horses, as well as a person’s respectful attitude towards his riding and fighting qualities. For example: Agtyn baykhada - ere zorigtoy, eretey baykhadaa - ehener zoltoy (As long as there is a horse, the man is confident in himself, while the legal husband is alive, the woman is confident in herself). Һajn үkher shuluun kheremhee buhe, hain morin kharsaga shubunhaa turgen (A good friend is stronger than a stone wall, and a good horse is faster than a falcon). Morin hur deere ilgarha,hain basagan tүrham deere suurhakha. – A good horse still stands out on a leash, but good girl famous among his relatives. The attitude of a Russian person towards a horse is expressed in the following proverbs: A horse is not a plowman, not a blacksmith, not a carpenter, but the first worker in the village. Comparing a person with a horse, a Russian will say: Well, this horse is a woman - (colloquial disapproval) about a large and awkward woman. Dark horse (colloquial) – about a person whose qualities and capabilities are unclear and unknown. Workhorse (colloquial) - about a hardworking person, a reliable worker. Horse health (translated) – very good health. Horse face (translated) – a face with a heavy and elongated lower part.

Despite the importance of five types of livestock in the economy of the Buryats, mentions of camels, cows, rams, and goats in proverbs are few in comparison with the overwhelming number of proverbs mentioning horses. In the Russian language there is an expression: prove that you are not a camel - (colloquial joke) about the impossibility of proving the obvious groundlessness of any accusation. Where? – From a camel (simple) – an expression of ridicule at the questioner’s ignorance. The Buryats say this: Tameen deere beee nyuhaguysh - pogov. (He who sits on a camel cannot hide himself.) This proverb emphasizes the wealth of a steppe dweller who owns camels, since in the conditions of a harsh nomadic life this animal was indispensable on the farm, and not every Buryat could afford to buy and maintain it. Temee khelehede, yamaa khelezhe bainash - a contemptuous saying - they tell him about a camel, and he about a goat (≈ Russian - he about Thomas, and he about Yerema). Tameen gonogoroo madeheguy – pogov. The camel doesn’t know that his neck is crooked (≈ he sees a speck in someone else’s eye)

In Russian folklore we find the following expressions mentioning a cow: A cow has milk on her tongue – i.e. good milk yield depends on good feed. Whose cow would moo and whose would be silent - a proverb about someone who would be better off keeping silent about others, since he himself is not without sin. How a cow licked someone with its tongue - (simple joke) about someone who has disappeared somewhere, no one knows where he is. Like a cow on ice - (colloquial joke) about the one who slides, whose legs move apart. A kind of cow (translated) - (simple disparagement) about a fat, clumsy woman. And the Buryats respect the cow, the breadwinner of the family: Yherguyshye haa, ayagaa belde, morigyishye haa, hazaaraa belde (even though you don’t have a cow, prepare the dishes , even though there is no horse, prepare a lasso). Ukher saakharay amta madedeggui (A cow does not taste sugar). Ukher shuluun - translated. boulder, large stone. Ukher shorgoolzoy – translated. large (black) ants.

The word “ram” in Russian culture is associated with stupidity, stupidity and stubbornness, but among the Buryats there is no such characteristic in proverbs. The larger the flock of sheep a Buryat has, the more stable the family’s well-being and income. If a Russian says “stupid as a ram, looks like a ram at the new gate,” then he means that the person is looking without understanding anything. “A flock of sheep” is said about those who, without having own opinion, blindly follows someone. In the Buryat language there are evaluative-neutral proverbs and sayings about sheep, for example, Khoniye mal gezhe toolohogy, oreomogye myakha gezhe toolohogy (Sheep are not considered cattle, oreomog are not considered food); Yamaatay honid zogsongy yabakha, basagatai ail zugaanay dunda (Sheep, among which there are goats, always walk without stopping, the family in which daughters grow up is full of rumors and gossip).

The traditional Russian economy includes pig breeding. This animal does not require special care, grazing, or a special feed balance. At the same time, pig farming provides humans with a lot of meat and meat products. But, despite the obvious material advantages of reality, in the material of Russian folk proverbs there is a clearly negative assessment of the characteristic qualities of an animal (stupidity, laziness, sloppiness, gluttony, obesity, etc.), which are ultimately projected onto a person: “fat as a pig / chomping like a pig / dirty like a pig,” pig under the oak tree. Place the pig at the table, he and his feet on the table - last. about someone who behaves dissolutely, cheekily. God will not give you away, the pig will not eat you - the last word, expressing hope for luck, good luck in a risky and difficult matter. A pig will find dirt everywhere - (unapproved colloquial) about someone who will always find suitable company. We can say that a Russian does not see any positive (external) qualities in this animal; it causes disgust, disgust, contempt, condemnation, which is reflected in proverbs. Proverbs and sayings about “pig” in the Buryat language are few, for example: Nokhoin ugyde – gahai husakha (When there is no dog, and the pig barks) (≈ Russian for fishlessness and cancer fish). Gahain yabahan gazarta gansaaraa bu yaba, tanil beshe hunde muugaa bu khele (Do not walk alone in the place where a pig dug, do not be frank with a dissident person). need a pleasant smell , and a book for a fool). Buryats compare a person with a pig: Edikhen - gahai, yabakhan - mogoy. (Eats like a pig, crawls like a snake).

As a result of the analysis of the presented material, some conclusions can be drawn. Buryat proverbs, unlike Russian ones, negatively compare a person only with a pig. It cannot be argued that this is explained by the negative attitude of the Buryats towards pigs and their identification with the dirtiest, unclean animal; it’s just that traditionally the Buryats did not raise pigs on their farms. What Buryat and Russian folklore have in common is the presence of numerous proverbs that reflect attitudes towards various domestic animals. We can talk about what exactly this relationship was like about the national-cultural specificity of a particular language. Thus, the Buryats, nomadic pastoralists, had natural respect for the five traditional types of domestic animals (sheep, goats, camels, cows, horses), based on the folklore material presented. Life itself in the vast expanses of the endless steppes required care, troublesome courtship and careful attitude towards the main source of well-being and a well-fed, comfortable life. It was not for nothing that the guests wished the owner of the house to increase the number of livestock: ...khashaagaar duuren maltai - “let your herds be fat.” Within the framework of Buryat culture, we can talk about the cult of domestic animals. Domestic animals, except the camel, are part of the 12-year calendar cycle used by the Buryats. Negative comparisons of humans with domestic animals in the Buryat language are later tracings from the Russian language. In Russian culture, it is impossible to identify a clear number of traditional types of domestic animals; the farmstead of a peasant was limited to a personal plot and a barn for pigs, goats, cows, horses, etc. From the material of proverbs and sayings of the Russian language it follows: various negative qualities Human appearance, character, mental abilities were compared with the characteristics of animals. It cannot be said that the circle of animals is limited only to domestic ones; a Russian can say: clumsy, like a bear; stomps like an elephant; looks like a wolf, etc. Explanation similar differences lies in the historical past of the Buryats and Russians, in various ways management, lifestyle, ethnic consciousness. The culture of one’s people can only be understood when there is a comparison with another culture.

Thus, proverbs appear as if in the form of a book of thoughts of the people, after reading which you will learn to some extent and national character.

Chapter II. Classification of proverbs and sayings with animal images

in Buryat and Russian languages

The work is benchmarking Buryat and Russian proverbs and sayings. We conducted a study, as a result of which we analyzed 421 proverbs in the Buryat and Russian languages.

Research stages:

Stage 1. A selection of Buryat and Russian proverbs containing names of animals. (219 Buryat proverbs out of 1150 viewed, 202 Russian proverbs out of 2300 viewed).

Stage 2. Search for translation correspondences of highlighted proverbs.

Stage 3. Classification of the received material from the point of view of translation, taking into account the degree of linguistic proximity.

Stage 4. Analysis of the frequency of mentioning the names of different animals in Buryat and Russian proverbs and determining the range of animal names.

Stage 5. Analysis of imagery associated with the animals used in Buryat and Russian proverbs. Taking into account the results of a comparative analysis of proverbs obtained during the study, we were able to identify the following classification:

1. Classification of types of interlingual lexical correspondences (complete matches, partial matches, no matches).

2. Classification by frequency of use of animal names.

3. Classification according to the presence of negative and positive characters.

4. Classification of character traits reflected in animal images.

2.1. Classification of types of interlingual lexical correspondences (complete matches, partial matches, no matches)

The study used a classification of types of interlingual lexical correspondences: complete correspondences, partial correspondences, no correspondence.

1.Full compliance. The translation is carried out word for word, using tracing. Of the 219 Buryat proverbs, only 37% (82 proverbs) have complete correspondences in two languages. Of the 202 Russian proverbs, 27% (54 proverbs) have complete correspondence (Appendix 1).

Khulganada uhel – miisgade naadan = Death for a mouse – fun for a cat.

Shono sadhalan, honin boten = And the wolves are fed, and the sheep are safe.

2. Partial matches include proverbs with close matches in translation - 39% (85 Buryat proverbs) and 33% (66 Russian proverbs) (Appendix 1).

Sagaan hүreg khoniye negel hara khonin gutaana (One black sheep spoils the whole flock) = A black sheep spoils the whole flock.

Khugshen Shono Mekhede Orokhogy (You can’t fool an old wolf) = You can’t fool an old sparrow with chaff

3. Lack of compliance. This type includes phraseological units that are different in structure and components, but the same in semantics - 23% (52 Buryat proverbs) and 41% (82 Russian proverbs) (Appendix 1).

Tehyn eberei tengeride horeter, temeeney hүүley gazarta khγreter khγleehe (Wait until the goat's horns reach the palate, and the camel's tail reaches the ground) = wait for weather from the sea.

Gakhaihaa halyu bulgan tγrehegoy (Beavers and sables will not be born from a pig) = Oranges will not be born from an aspen tree.

Examples of proverbs and sayings for classification in terms of coincidence in the Buryat and Russian languages ​​are given in Appendix 2.

The third stage of the study showed that a fairly large number of Buryat zoomorphic proverbs have full or partial equivalents in the Russian language, which are explained by the coincidence of the mental reflection of reality among speakers of these languages. Moreover, the second type of partial matches is the most frequent.

2.2. Classification by frequency of use of animal names in Buryat and Russian sayings and proverbs

We also decided to find out how often the names of different animals are used in Buryat and Russian proverbs and sayings.

The results of the fourth stage of the study are as follows: in Buryat proverbs the most common zoonyms are “horse”, “dog”, “camel”, “cow”, “ram”. In Russian proverbs - “bird”, “dog”, “cat” and “bull”. The least common zoonyms in the Buryat language are “fish”, “lion”, “fly”, “mouse” and “hare”. Whereas in Russian proverbs - “fish”, “pig” and “horse”. From a comparison of Russian and Buryat proverbs, it is clear that the zoonyms “horse”, “dog”, “bull” are the most popular among representatives of the languages ​​under consideration. This is due to the fact that these animals were the first to be domesticated and were constantly near humans.

Another interesting thing is that horse in proverbs it is an “international” animal: in terms of frequency of use, it occupies the same place in both Russian and Buryat proverbs. This can be explained by the fact that it was used both in agriculture and as a vehicle away from home, and also while hunting.

2.3. Classification by the presence of negative and positive characters

In Buryat and Russian proverbs and sayings

Animals used in proverbs are assigned a positive, negative or neutral evaluation. For example, in Russian proverbs there were 70 examples with a positive assessment, 57 examples with a negative assessment and 22 examples with a neutral assessment.

In Buryat proverbs, 63 examples showed a positive assessment, 34 examples showed a negative assessment, and 21 cases showed a neutral assessment.

In general, the choice of zoonyms in Russian and Buryat proverbs has much in common in terms of evaluative meaning. The largest percentage falls on the images of dogs and horses.

Mostly positive characteristic horses explained by the fact that man and horse passed many periods of their evolutionary development together, in spiritual and physical harmony with each other.

A symbol of cunning is a fox in both Buryat and Russian languages.

The pig is usually associated with the image of a dirty and greedy animal.

Gakhaye goyoogooshye hada, gahail zandaa ulehe (dress up a pig any way, but it will remain a pig). = A pig with a golden collar is still a pig.

Birds associated with various images.The zoonym denoting the beauty of singing is based on the same images in two languages:

Gurgaldai shengi. Sing like a nightingale.

Due to the established tradition of folklore nightingale perceived as a symboltalent and sophistication.

Such a human vice as cunning in all its manifestations (lies, deceit, cunning), which is unconditionally condemned, is often associated with animals such as fox and cat.

In the Russian language, the number of animals with which the above vices are associated is wider than in the Buryat language (34 zoonyms in Buryat proverbs and 57 zoonyms in Russian proverbs).

The positive properties of a person, which are equally reflected in Buryat and Russian proverbs, include such manifestations of human nature asloyalty, devotion, brotherhood, strength. These traits are associated with animal names such as horse, dog. Thus, we found out that Buryat and Russian proverbs and sayings have their own positive and negative characters.

2.4. Classification of character traits reflected in animal images

We tried to analyze the imagery associated with the animals used in Buryat and Russian proverbs. At this stage, the evaluative characteristics of zoonyms were considered.

This study made it possible to identify a number of animals that were found in Buryat proverbs, and to determine what qualities and character traits of a person are correlated with this or that animal. In our work, we used a rating scale in the range between the rating signs “+”, “-” and “n” (neutral). Thus, we examined qualities that are condemned, condemned, neutral qualities and qualities that deserve approval/imitation.

The study of Buryat proverbs showed that proverbs describing such character traits ashard work, cunning, greed, cowardice and fussiness.And in Russian proverbs -weakness, brotherhood, danger, caution, refinement and cowardice.This phenomenon, apparently, can be explained by the fact that the purpose of the proverbs created was the desire to ridicule and criticize the vices and shortcomings of people. As for the positive qualities, characteristics such as hard work (in Buryat proverbs) and Brotherhood (in Russian proverbs) are held in special esteem by native speakers of these languages.

Conclusion

In our research, we tried to carry out a comparative analysis of Buryat and Russian proverbs and sayings with animal names, to identify their similarities and differences in animal image systems.

All research objectives have been completed.

As a result of the study, we confirmed the correctness of the hypothesis we put forward, namely: the study of distinctive and common features proverbs in the Russian and Buryat languages ​​will help to better understand the realities of the language, will help Russian-speaking people understand Buryat humor.

Based on the research done, it can be done conclusions regarding the imagery associated with animals, as well as the frequency of their mention in Buryat proverbs and their Russian analogues.

In the course of classification and comparative analysis of animal images in Buryat and Russian proverbs and sayings, the reasons for similarities and differences were identified.

Both in the Buryat language and in Russian, a significant place is occupied by proverbs that mention domestic animals (which is quite natural, since humans have coexisted next to them for thousands of years).

Among domestic animals, the horses, dogs, bulls and birds are the most frequently mentioned in both languages ​​(which is probably due to the commonality historical development of all humanity).

Speaking about the semantic meaning, among the common features of both languages, it should be noted the predominance of proverbs with a positive assessment and a noticeably smaller role negative characteristics(in Russian and Buryat languages).

Among the differences we note the following:
not all images of animals carry the same emotional load in proverbs and sayings of the languages ​​in question. Thus, if the wolf and the bear are mentioned among the “negative leaders” in both languages, then the negative image of “pig” and “sheep” is more typical for Buryat proverbs and sayings, and “crow” and “rooster” are more typical for Russians.

Common positive images in both languages ​​are horse and dog.

As a result of the study as a whole, it can be noted that our chosen approach of comparative analysis of Buryat and Russian proverbs and sayings received its justification and confirmation of the feasibility of its further use. Our hypothesis was completely confirmed.

Bibliography

1. Anikin V.I. Russian oral folk art. - M.: Higher School, 2001. - 724 p.
2. Anichkov I.E. Idiomatics of idioms and idiomatics of idioms // Problems of phraseology. Research and materials / Edited by A.M. Babkina. – M.;L., 1964. – 317s.
3. Bardakhanova S.S. Small genres of Buryat folklore. - Ulan-Ude: Bur.book publishing house, 1982. – 206s.
4. Budaev Ts.B. Onhon uge onshotoy. - Ulan-Ude: Bur.book publishing house, 1988. – 192 p.
5. Gimpilova S.D. Proverbs in the system of genres of Buryat folklore. - Ulan-Ude: Publishing house Bur. NC SB RAS, 2005. – 143 p.
6. Dal V.I. Naputnoye // Proverbs of the Russian people. M.: Khud.l-ra, 1989, - T.1.- 439 p.
7. Permyakov G.L. From proverbs to fairy tales. (Notes on the general theory of clichés). – M.: Nauka, 1970. – 240 p.

Number of found proverbs with zoonyms

Number of proverbs with complete correspondence

Number of proverbs with partial correspondence

Number of proverbs with lack of correspondence

Russian proverbs

2300

(33%)

(41%)

Buryat proverbs

1150

Appendix 2

Examples of proverbs and sayings for classification in terms of coincidence in the Buryat and Russian languages

Completely matching	Having minor differences
1. Khulganada uhel – miisgade naadan = Death for a mouse – fun for a cat. 2. Shono sadhalan, honin boten = And the wolves are fed, and the sheep are safe. 3. Shonohoo ayha haa, oh garaltaguy = To be afraid of wolves - don’t go into the forest. 4. Shono sadhalan, honin buten = And the wolves are fed, and the sheep are safe 5. Buderdeggui morin baidaggui = A horse on four legs and then stumbles 6. Khusadagg nohoyhoo bү ay, husadaggүy nohoyhoo ay = Don’t be afraid of the lying dog, be afraid of the silent one. 7. Hiree hireegey nyude tonshokhogi – The raven will not peck out the crow’s eye 8. Murgedeg ukherte burkhan eber үгөөгүй = God does not give horns to a lively cow. 9. Zagahan tolgoyhoo γzhedeg = The fish rots from the head. 10. . Shonohoo ayha haa, oh garaltaguy = To be afraid of wolves - do not walk in the forest. 11. Belegay morinoy shүde haradaggүy = Don’t look a gift horse in the mouth.	1. Sagaan hүreg khoniye negel hara honin gutaana (One black sheep spoils the whole flock) = A black sheep spoils the whole flock. 2. Khugshen Shono Mekhede Orokhogy (You can’t fool an old wolf) = You can’t fool an old sparrow with chaff 3. Zuun үkhertey baynhaar, zuun үkhertey yabahan deere (It is better to have a hundred friends than a hundred cows) = Don’t have a hundred rubles, but have a hundred friends. 4. Shandaga buudaad, shaazgay taba (I aimed for a hare, but hit a magpie) He aimed at a crow and hit a cow. 5. Azhal үgygөөr, alganashye barihaүysh (You can’t catch a perch without labor) = Without labor you can’t take a fish out of the pond. 6. An alaagy aad, argyen bu khubaa (If you don’t kill the beast, don’t share the skin) = Don’t share the skin of an unkilled bear. 7. Batagana narin khooloitoyshye haa, khoron khushuutai (A mosquito has a thin voice, but a sharp proboscis) = The bird is small, but its claw is sharp. 8. Altan hairsag soo һuuһan zhergemelһee ayaaraa niidehen borbiloo zoltoy (A free sparrow is happier than a nightingale in a golden cage) = The nightingale does not need a golden cage, but a green branch. 9. kortogoy mori hүүderhee үrgedeg (A timid horse is afraid of its shadow) = A frightened crow is afraid of a bush.
Different from each other
1. Gol naked nokhoin duun ondoo, ail ailai xγγryn ondoo (In different valleys, dogs bark differently, in different uluses they speak differently) = Whatever the city, it’s norov; Like the village, so is the custom. 2. Shono honin khoyor bololsoho (They live like a wolf and a sheep) = They live like a cat and a dog 3. Bataganaae baabgay bolgokho (Make a bear out of a fly) – Make an elephant out of a fly 4. Khγney garaar mogoi baryuulha (Catching a snake with someone else’s hands) = Raking the heat with someone else’s hands 5. Tehyn eberei tengeride khγreter, temeeney hүүley gazarta khγreter khγleehe (Wait until the goat’s horns reach the palate, and the camel’s tail reaches the ground) = wait for weather from the sea 6. Gakhaihaa halyu bulgan torehegoy (Beavers and sables will not be born from a pig) = Oranges will not be born from aspen trees 7.3araha edikhe duratail haa, zaal haa uhanda oroho (To eat a fish, you have to get into the water) - If you love to ride, you also love to carry a sled. 8. Gakhaihaa halyu bulgan tureheguy, tenegue sesen uge garahaguy (An otter and a sable cannot be born from a pig; you cannot hear clever words from a fool). - A pig does not give birth to a beaver, and an owl does not hatch an eagle. 9. Khoni udhehel ham - khoryo barihan hashartay. I would like to raise sheep, but building a sheepfold is tedious. “I want to eat the pie, but I don’t want to go underground.” 10. Tameen gehede, yamaan gehe, yamaan gehede, temeen gehe. They tell him about a camel, and he about a goat, they tell him about a goat, and he about a camel. “I’m talking about boots, and he’s talking about pies.” 11. Elbeerge haytay bulgan eleheguy, eb negete hunүүd ilagdahaguy. Sable fur is unwearable, friendly people are invincible. - Friendship of peoples increases their strength. 12. Kholyn ongosohoo oiryn bukha deere (Near bull better than distant boats) = Better a bird in the hand than a pie in the sky. 13. Gazar duulag, gahay shagnag" (“The earth hears, the pig listens” = “And the walls have ears”) 14. Temeen gonogoroo medeheguy (The camel doesn’t know that its neck is crooked) = He sees a speck in someone else’s eye.

The history of chess goes back at least one and a half thousand years. Invented in India in the 5th-6th centuries, chess spread almost throughout the world, becoming an integral part of human culture. Exists ancient legend , which attributes the creation of chess to a certain Brahmin. For his invention, he asked the rajah for an insignificant, at first glance, reward: as many wheat grains as would be on the chessboard if one grain was placed on the first square, two grains on the second, four grains on the third, etc. It turned out , that there is no such amount of grain on the entire planet (it is equal to 264 − 1 ≈ 1.845 × 1019 grains, which is enough to fill a storage facility with a volume of 180 km³). It’s hard to say whether it was true or not, but one way or another, India is the birthplace of chess. No later than the beginning of the 6th century, the first known game related to chess, chaturanga, appeared in northwestern India. It already had a completely recognizable “chess” appearance, but it was fundamentally different from modern chess in two features: there were four players, not two (they played pairs against pairs), and moves were made in accordance with the results of throwing dice. Each player had four pieces (chariot (rook), knight, bishop, king) and four pawns. The knight and king moved the same way as in chess, the chariot and bishop were much weaker than the current chess rook and bishop. There was no queen at all. To win the game, it was necessary to destroy the entire enemy army. The transformation of chess into an international sport Since the 16th century, chess clubs began to appear, where amateurs and semi-professionals gathered, often playing for a monetary stake. Over the next two centuries, the spread of chess led to the emergence of national tournaments in most European countries. Chess publications are published, at first sporadic and irregular, but over time they become increasingly popular. The first chess magazine "Palamed" began to be published in 1836 by the French chess player Louis Charles Labourdonnais. In 1837, a chess magazine appeared in Great Britain, and in 1846 in Germany. In the 19th century, international matches (since 1821) and tournaments (since 1851) began to be held. At the first such tournament, held in London in 1851, Adolf Andersen won. It was he who became the unofficial “chess king,” that is, the one who was considered the strongest chess player in the world. Subsequently, this title was challenged by Paul Morphy (USA), who won the match in 1858 with a score of +7-2=2, but after Morphy left the chess scene in 1859, Andersen again became the first, and only in 1866 Wilhelm Steinitz won the match against Andersen with a score of +8- 6 and became the new “uncrowned king.” The first world chess champion to officially bear this title was the same Wilhelm Steinitz, defeating Johann Zuckertort in the first match in history, in the agreement of which the expression “world championship match” appeared. Thus, a system of title succession was established: the new world champion was the one who won the match against the previous one, while the current champion reserved the right to agree to the match or reject the opponent, and also determined the conditions and location of the match. The only mechanism capable of forcing a champion to play with a challenger was public opinion: if a strong, admittedly strong chess player for a long time could not get the right to a match with the champion, this was seen as a sign of the champion’s cowardice and he, saving face, was forced to accept the challenge. Typically, the match agreement provided for the champion's right to a rematch if he lost; a victory in such a match returned the championship title to the previous owner. In the second half of the 19th century, time control began to be used in chess tournaments. At first, an ordinary hourglass was used for this (the time per move was limited), which was quite inconvenient, but soon the English amateur chess player Thomas Bright Wilson (T.B. Wilson) invented a special chess clock that made it possible to conveniently implement a time limit for the entire game or for a certain number of moves . Time control quickly became part of chess practice and soon began to be used everywhere. By the end of the 19th century, official tournaments and matches without time control were practically no longer held. Simultaneously with the advent of time control, the concept of “time pressure” appeared. Thanks to the introduction of time control, special forms of chess tournaments with a greatly shortened time limit arose: “fast chess” with a limit of about 30 minutes per game for each player and “blitz” - 5-10 minutes. However, they became widespread much later. Chess in the 20th century late XIX- at the beginning of the 20th century, the development of chess in Europe and America was very active, chess organizations became larger, and more and more international tournaments were held. In 1924, the International Chess Federation (FIDE) was created, initially organizing the World Chess Olympiads. Until 1948, the system of succession of the world champion title that had developed in the 19th century was preserved: the challenger challenged the champion to a match, the winner of which became the new champion. Until 1921, the champion remained Emanuel Lasker (the second, after Steinitz, official world champion, who won this title in 1894), from 1921 to 1927 - Jose Raul Capablanca, from 1927 to 1946 - Alexander Alekhine (in 1935 Alekhine lost the world championship match to Max Euwe, but In 1937, in a rematch, he regained the title and held it until his death in 1946). After the death of Alekhine in 1946, who remained undefeated, FIDE took over the organization of the world championship. The first official world chess championship was held in 1948, the winner was the Soviet grandmaster Mikhail Botvinnik. FIDE introduced a system of tournaments to win the champion title: the winners of the qualifying stages advanced to the zonal tournaments, the winners of the zonal competitions advanced to the interzonal tournament, and the holders of the best results in the latter took part in the candidate tournament, where a series of knockout games determined the winner, who was to play the match against the reigning champion. The formula for the title match changed several times. Now the winners of zonal tournaments participate in a single tournament with the best (rated) players in the world; the winner becomes world champion. The Soviet chess school played a huge role in the history of chess, especially in the second half of the 20th century. The wide popularity of chess, active, targeted teaching of it and the identification of capable players from childhood (a chess section, a children's chess school was in every city of the USSR, there were chess clubs in educational institutions , enterprises and organizations, tournaments were constantly held, a large amount of specialized literature was published) contributed to the high level of play of Soviet chess players. Attention to chess was shown at the highest level. The result was that from the late 1940s until the collapse of the USSR, Soviet chess players virtually reigned supreme in world chess. Of the 21 chess Olympiads held from 1950 to 1990, the USSR team won 18 and became a silver medalist in another; of the 14 chess Olympiads for women during the same period, 11 were won and 2 silvers were taken. Of the 18 draws for the title of world champion among men over 40 years, only once the winner was a non-Soviet chess player (this was the American Robert Fischer), and twice more the contender for the title was not from the USSR (and the contender also represented the Soviet chess school, it was Viktor Korchnoi, fled from the USSR to the West). In 1993, Garry Kasparov, who was the world champion at that time, and Nigel Short, who became the winner of the qualifying round, refused to play another world championship match under the auspices of FIDE, accusing the federation leadership of unprofessionalism and corruption. Kasparov and Short formed a new organization, the PSA, and played the match under its auspices. There was a split in the chess movement. FIDE deprived Kasparov of the title, the title of world champion according to FIDE was played between Anatoly Karpov and Jan Timman, who at that time had the highest chess rating after Kasparov and Short. At the same time, Kasparov continued to consider himself a “real” world champion, since he defended the title in a match with a legitimate contender - Short, and part of the chess community was in solidarity with him. In 1996, the PCA ceased to exist as a result of the loss of a sponsor, after which the PCA champions began to be called “world classical chess champions.” In essence, Kasparov revived the old system of title transfer, when the champion himself accepted the challenge of the challenger and played a match with him. The next “classical” champion was Vladimir Kramnik, who won a match against Kasparov in 2000 and defended the title in a match with Peter Leko in 2004. Until 1998, FIDE continued to play out the champion title in the traditional manner (Anatoly Karpov remained the FIDE champion during this period), but from 1999 to In 2004, the format of the championship changed dramatically: instead of a match between a challenger and a champion, the title began to be played out in a knockout tournament, in which the current champion had to participate on a general basis. As a result, the title constantly changed hands and five champions changed in six years. In general, in the 1990s FIDE undertook whole line attempts to make chess competitions more dynamic and interesting, and therefore attractive to potential sponsors. First of all, this was expressed in the transition in a number of competitions from the Swiss or round-robin system to the knockout system (in each round there is a match of three knockout games). Since the knockout system requires an unambiguous outcome of the round, additional games of rapid chess and even blitz games have appeared in the tournament regulations: if the main series of games with regular time control ends in a draw, an additional game is played with a shortened time control. Complicated time control schemes began to be used, protecting against severe time pressure, in particular, the “Fischer clock” - time control with addition after each move. The last decade of the 20th century in chess was marked by another important event-computer chess has achieved enough high level to beat a human chess player. In 1996, Garry Kasparov lost a game to a computer for the first time, and in 1997, he also lost a match to the computer Deep Blue by one point. The avalanche-like growth in computer productivity and memory capacity, combined with improved algorithms, led to the emergence of publicly available programs by the beginning of the 21st century that could play at the grandmaster level in real time. The ability to connect to them pre-accumulated databases of debuts and tables of small-figure endings further increases the strength of the machine’s play and completely eliminates the danger of making a mistake in a known position. Now the computer can effectively advise a human chess player even at the highest level of competitions. The consequence of this was changes in the format of high-level competitions: tournaments began to use special measures to protect against computer hints, in addition, the practice of postponing games was completely abandoned. The time allotted to the game was reduced: if in the middle of the 20th century the norm was 2.5 hours for 40 moves, then by the end of the century it decreased to 2 hours (in other cases - even 100 minutes) for 40 moves. Current state and prospects After the unification match Kramnik - Topalov in 2006, FIDE's monopoly on holding the world championship and awarding the title of world chess champion was restored. The first “unified” world champion was Vladimir Kramnik (Russia), who won this match. Until 2013, the world champion was Viswanathan Anand, who won the 2007 world championship. In 2008, a rematch took place between Anand and Kramnik, Anand retained his title. In 2010, another match was held, in which Anand and Veselin Topalov took part; Anand again defended the title of champion. In 2012, a match was held in which Anand and Gelfand took part; Anand defended his championship title in a tiebreaker. In 2013, Anand lost the world champion title to Magnus Carlsen, who won the match ahead of schedule with a score of 6½: 3½. The formula for the championship title is being adjusted by FIDE. In the last championship, the title was played out in a tournament with the participation of the champion, four winners of the candidate tournament and three personally selected players with the highest rating. However, FIDE has also retained the tradition of holding personal matches between a champion and a challenger: according to existing rules, a grandmaster with a rating of 2700 or higher has the right to challenge the champion to a match (the champion cannot refuse), subject to the provision of funding and compliance with deadlines: the match must be completed no later than six months before the start of the next world championship. The progress of computer chess mentioned above has become one of the reasons for the growing popularity of non-classical chess variants. Since 2000, Fischer chess tournaments have been held, in which the initial arrangement of pieces is chosen randomly before the game from 960 options. In such conditions, the huge array of opening variations accumulated by chess theory becomes useless, which, as many believe, has a positive effect on the creative component of the game, and when playing against a machine, it noticeably limits the advantage of the computer in the opening stage of the game.

Ministry of Education and Science of the Russian Federation

Aginsky district of Transbaikal region

Scientific and practical conference of young researchers

“Step into the future, Junior 2019”

Section 3 "Social sciences and humanities and art"

Direction “Artistic and aesthetic \Literature, art, aesthetics”

Subject “Pets in Russian and Buryat proverbs”

Completed by: Daria Zhalsanova

4th grade student

Head: Zhalsanova Natalya Tsybik-Zhapovna

teacher of Russian language and literature

«

Daria Zhalsanova

Russia

Transbaikal region

Chelutai village

Municipal educational institution

"Chelutai Secondary School"

4th grade

Annotation.

Cspruce research- conduct a comparative analysis of the meaning of domestic animals in Russian and Buryat proverbs.

Tasks:

4. Evaluation of results

Research methods :

Studying literature.

Quantitative Analysis

Benchmarking

As a result of our research, we came to the following conclusions:

The results of the analysis of proverbs showed that both Russians and Buryats love to decorate their speech with proverbs and sayings.

The leader in frequency of use is the horse (25). Most sayings speak about horses with love and respect.

Second place goes to the cow (13). This animalpersonifiesprosperity,

The words “ram” in Russian and Buryat culture symbolize stupidity and stupidity.

In Buryat culture, a goat is used in tandem with a camel. This is explained by the fact that the names of the animals are consonant (temeen-yamaan).

Only 2 proverbs about camels were found in the proverbs of the Buryat people, and we did not find a single saying in Dahl’s collection. This is explained by the fact that there were fewer camels in the farmstead than cows and horses. This image is associated with hard work.

« Pets in Russian and Buryat proverbs »

Daria Zhalsanova

Russia

Transbaikal region

Chelutai village

Municipal educational institution

"Chelutai Secondary School"

4th grade

Research plan

In our region there live people of different nationalities with their own customs, traditions, and languages. And the language of every nation is rich in proverbs, sayings, catchphrases. Russian and Buryat languages ​​are no exceptions.

Cspruce research: conduct a comparative analysis of the meaning of domestic animals in Russian and Buryat proverbs.

Tasks: 1. Find proverbs with the names of domestic animals in the collection of V.I. Dahl and the dictionary of B.Ts. Budaev.

2. Systematize folk sayings with animal names according to frequency of use.

3. Systematize by the presence of negative and positive characters in Buryat and Russian proverbs.

4. Evaluation of results

Item research: proverbs about pets in the collection of V.I. Dahl and the dictionary of B.Ts. Budaeva.

An object research: comparative analysis of Buryat and Russian proverbs.

The research material is the collection “Proverbs of the Russian People” by Vladimir Ivanovich Dahl and the dictionary of Tsyrendashi Badmaevich Budaev “Hehhe uge onshotoy” (The proverb is not in passing).

When writing this work, we relied on the works of V.I. Dalia, Ts-A. Dugarnimaeva.

The material can be used to work with preschool and school age to prepare for thematic weeks, leisure activities, and joint activities.

« Pets in Russian and Buryat proverbs »

Daria Zhalsanova

Russia

Transbaikal region

Chelutai village

Municipal educational institution

"Chelutai Secondary School"

4th grade

Research Article(description of work)

Before the advent of writing, proverbs and sayings along with other works folk art passed down from generation to generation, and their best examples were preserved in oral speech. One of the first handwritten collections of Russian proverbs and sayings that have come down to us - “National Tales or Proverbs in Alphabet,” which included about 2,500 examples, refers to XVII century. In the 19th century, a remarkable researcher of the Russian language, V. I. Dal, published a collection of “Proverbs of the Russian People,” which included more than 30,000 proverbs and sayings. This one is truly golden book is not outdated today. Many writers, including A. S. Pushkin, N. V. Gogol, M. Yu. Lermontov, widely used proverbs and sayings in their works. At the same time, many expressions from literary works, for example from the fables of I. A. Krylov, have become so firmly entrenched in vernacular, which have long become proverbs.

The famous author of the dictionary of proverbs and sayings V.I. Dal defined the genre of the proverb as follows: “Proverb- a short folk saying of an edifying nature, in the form of a sentence"

The proverb contains moral teaching, morality, instruction.The proverb is curious; it is interested in everything connected with man, his activities, and the nature surrounding him. She knows everything and has her own, people's final judgment about everything.. A saying differs from a proverb in that it is devoid of instructive meaning. Proverbs are simply eloquent expressions that can be easily replaced with other words.Unlike a proverb - a whole statement, a saying is always part of it.

It should be noted that a proverb and a saying always “live” together.Proverbs are very diverse in their themes. “There are thousands of them, tens of thousands! As if on wings, they fly from century to century, from one generation to another.”»

Collections are known in Buryat culture proverbs Ts-A. Dugarnimaev “Onhon uge onostoy” and “Tolonoy abdar”haa", published by the editors of the All-Buryat newspaper "Tolon".

The use of small folklore forms in everyday speech, in particular, proverbs and sayings, gives it imagery, brightness, and expressiveness.

Thus, we can conclude that proverbs have enormous social value.Proverbs provide a wealth of material for studying the history and everyday life of peoples.Knowledge of the proverbs of a particular people contributes not only to better knowledge of the language, but also to a better understanding of the way of thinking and character of the people.

As part of our research work 59 proverbs with the names of 5 domestic animals from V. I. Dahl’s collection “Proverbs of the Russian People” and a dictionary were analyzedBudaeva Ts.B. “Onhon uge onshotoy”.

Domestic animals have always made life easier for humans by providing food for food; some of them eventually turned into iconic animals. Among the Buryats, breeding five types of livestock was considered traditional: horses, camels, cows, rams and goats.

The largest number of proverbs (25) are related to the horse.Most sayings speak about horses with love and respect.This is due to the fact that a horse for a person is a friend, wealth, weapon, joy and pride. For example:Hun boloho baga h ah, huleg boloho unagan h ahh . ( Argamak is already visible in the foal, good man affects you from childhood)

Uhaatay hun aduu magtadag ( A smart man praises a horse

Dunda hun beee magtadag The average person praises himself

Teneg hun h amgaa magtadag . Stupid man praises his wife)

Morina h ainie unaja madedag ,( Only when you saddle a horse do you recognize its temper,

Huney h ainiye zugaalzha madedeg . Talk to a person and you will understand his soul.)

The attitude of a Russian person towards a horse is expressed in the following proverbs:“A horse gives wings to a man”; “Drive your horse not with a whip, but with oats”; “An old horse won’t spoil the furrow.”

Having analyzed and compared proverbs about horses in Buryat and Russian culture, we can conclude thatThe image of a horse symbolizes hard work, endurance, strength, and loyalty to the owner.LOshad ranks first in frequency of use in both Russian and Buryat proverbs. Thiscan be explained by the fact that it was used both in agriculture and as a means of transport away from home, as well as for hunting.

Despite the importance of five types of livestock in the economy of the Buryats, mentions of camels, cows, rams, and goats in proverbs are few in comparison with the overwhelming number of proverbs mentioning horses.

Most often they spoke with honor aboutcow(13 proverbs) as about the “breadwinner” of the family: « There's a cow in the yard, so there's food on the table », “If there was a cow, we’d find a milk pan.” Buryats also respect the cow, the breadwinner of the family: “Ykherguishye haa , ayagaa belde, morigyishye haa , hazaaraa belde" . (Even though you don’t have a cow, prepare the dishes; even though you don’t have a horse, prepare a lasso).

« Uherey oloniin deere, (The more cows the better

Ugyn usoooniin deere" The fewer words the better)

It can be concluded that the cowpersonifiesprosperity,strong economy, reliability.

ABOUTrams(10) is more often said in not very respectful terms:“Looks like a ram at the new gate,” One black sheep spoils the whole flock » . In the Buryat language:« Khonid negeneingee soolgo ruu orokhodo , hojnokoon dahazha bulta orodog (One ram will fall into the hole, followed by all the others);"Edyulhe ge h en honin yum , edikhe ge h en Shono Yum" -(A sheep is devoured by a wolf, a wolf is devoured by a sheep). These “heroes” of folklore personify stupidity and stupidity.

The people did not deprive the goat of attention (9).“Don’t teach the goat, she’ll pull it off the cart herself”; “Let the goat into the garden.” It is interesting to note that in Buryat culture the goat is used in conjunction with a camel. Perhaps because the names of the animals are consonant (temeen-yamaan).Tameen gekhede yamaan gehe , yamaan gekhede tamee helehe (You tell him about the camel, and he tells you about the goat)

Only 2 proverbs about a camel were found in the proverbs of the Buryat people; in Dahl’s collection we did not find a single saying about a camel. Perhaps this is explained by the fact that, firstly, there were fewer camels in the farmstead than cows and horses, and, secondly, the camel ceased to be one of the main types of domestic animal in the Buryat farmstead. This image is associated with hard work:« Temeen tegnuulhe duratai , teneg magtuulha duratai" (The camel loves luggage, fool– praise)

Tameen tomodoo naidadag , teneg bukhedєє naidadag ( The camel relies on its height and weight, and stupid– to strength).

As a result of the analysis of the presented material, some conclusions can be drawn.

What Buryat and Russian folklore have in common is the presence of many proverbs that reflect attitudes towards various domestic animals. Thus, the Buryats, based on the above folklore material, had natural respect for the five traditional types of domestic animals (sheep, goats, camels, cows, horses). Life itself in the vast expanses of the endless steppes required care, troublesome courtship and careful attitude towards the main source of well-being and a well-fed, comfortable life. It was not for nothing that the guests wished the owner of the house to increase the number of livestock: ...khashaagaar duuren maltai - “let your herds be fat.” Within the framework of Buryat culture, we can talk about the cult of domestic animals. Domestic animals, except the camel, are part of the 12-year calendar cycle used by the Buryats.

Among the favorite “characters” of folklore, we identified a horse and a cow. All of them are associated with the positive qualities of people: honesty, loyalty, hard work, prosperity. These immutable spiritual values ​​have no statute of limitations, just like the proverbs themselves that reflect them.

What was considered bad in society was ridiculed. In folklore, there is a group of animals that, due to circumstances, have been assigned negative characteristics: a ram, a goat (goat). In an ironic form, stupidity, hypocrisy, and ignorance are ridiculed through their images.

Thus, proverbs appear as if in the form of a book of thoughts of the people, after reading which you will learn to some extent the national character. The culture of one’s people can only be understood when there is a comparison with another culture.

Classification of proverbs

Bibliography:

Budaev Ts.B. Onhon uge onshotoy. - Ulan-Ude: Bur.book publishing house, 1988. – 192 p.

Dal V.I. Explanatory dictionary of the living Great Russian language. – M., 1981.

Dal V.I. Proverbs and sayings of the Russian people. - M., 2006.

Dugar-Nimaev Ts.D. Hehhe uge onostoy.-Ulan-Ude:Bur.book publishing house, 1979. – 219

Z Igunenko S.N. Unique illustrated Dictionary proverbs and sayings.- M.: AST: Astrel, 2010. - 206

Tolonoy abdarhah. HehonYgenYYd, taabarinuud,YrealnYYd.- Aga toskhon: “AgynYnen" hebleley baishan, 2015.-138n.

7. EncyclopedicDictionary of a young literary scholar /comp. Novikov V.I./ - M., 1988

Proverbs and sayings about camels.

1. Temeen tegnuulhe duratai, teneg magtuulha duratai

2. Tameen tomodoo naidadag, teneg bukhedєє naidadag.

Proverbs and sayings for cows.

1. There is a cow in the yard, so there is food on the table.

2. If there is a cow, there will be a milk pan.

3. Get the cow used to rye straw"

4. “The cow and the cat, milked the spoon.”

5. “It’s not a beauty for a cow to have frequent streaks,”

6. “The cow is colorful, and even she has no tail.”

7. Angry that the cow scratched itself on the wrong side

Ykherguishye haa , ayagaa belde, morigyishye haa , hazaaraa belde .

Uherey oloniindeere,

Ugyn usoooniin deere.

Uher mal ubhe tezheeleer,

Ukhi huuged ubgedeyhurgaalaar.

Uneen uhehadoohutey bolodog.

Y Seday Shehende Heleh enh Urgaal – _uneeney shehende zuuh en subad.

Malgai umdeh en small, Myakha Eddieh en uher.

Proverbs and sayings about the goat (goat).

1. Let the goat into the garden.

2. “Don’t teach the goat, she’ll pull it off the cart herself.”

3. Well done: no goats, no sheep

4. If the goat wants hay, the cart will have it

5. Broke the goat's head up to the beard

6. What about a goat - no wool, no milk

7. Like a Bryansk goat looking up.

Urgyn uner abahan yamaan shengeer

Tameen gekhede yamaan gehe, yamaan gekhede tamee helehe

Proverbs and sayings about the ram (sheep)

1. One black sheep spoils the whole flock.

2. Stared like a sheep at the new gate.

3. Slip the lamb in a piece of paper.

4. Become a sheep - but there will be wolves

5. Howl like a wolf for your sheepish simplicity.

Khenze khurgan husa boloho, khubun ere boloho.

Hob tuunhaar, honi tuu.

Sadakhada, sagaan khurganay huul amtaguy.

Eduulhe geen honin yum, edikhe gehen shono yum

Sagaan hүreg khoniye negel hara honin gutaana.

Proverbs and sayings about horses

1. The red spoon is the eater, and the horse is the rider.

2. Don't look a gift horse in the mouth.

3. A stolen mare will cost much less than a purchased one.

4. Such thieves that they will steal your horse from under you.

5. A gadfly sits on a sweating horse

6. Wash black males white.

7. “A horse gives wings to a man”;

8. “Drive your horse not with a whip, but with oats”;

9. “An old horse won’t spoil the furrow.”

10. There is no such horse that does not stumble

Kholo gazray khargyda hulegey ћainiye madehe,

Khokhidokho yadakha sagta nuherey ћayniye madehe.

Hargyda yabakhadaa, morindoo naida,

Hashalgaanda orohodoo, no matter what

3.Hun boloho bagahah, huleg boloho unaganhahh

4. Morinahainiye unaja madedeg,

HuneyhAiniye zugaalzha madedeg.

5.Khankhinuur emeel morinoi daramta,

Haralsha hun gerey daramta.

6. Uhaatay hun aduu magtadag

Dunda hun beee magtadag

Teneg hunhamgaa magtadag.

7. Buderdaggoy Maureen Baydaggoy

8. Agtyn baykhada - ere zorigtoy,

eretey baykhadaa – ehener golden

9. Maureenhur deere ilgarh,

hain basagan turkhem deere suurkhakha.

10. Hγney muu hγniie dayraha, morino muu modo dayraha.

11. hortogoy morin hγγderhee γrgedeg.

12. Morigui hun muhar, honigui hun hoohon.

13. Khuleg morin - hunei nuher.

14. Uula mori zobooho, uur huniiye zobooho.

15. Agta mori aldabal barigdaha, ama aldabal barigdahagui.