Semantic features of English proverbs

and the culture of people.

The semantic sphere of proverbs is very wide and cannot limit them. The proverbs describe the every branch of people's life. The fact is that proverbs and sayings are similar in meaning in spite of their diversity in form and language. To prove the said above some examples:

A bird in hand is worth two in the bush.

Un tiens vaut mieux que deux tu’auras.

Un chien vivant vaut mieux qu'un lion mort.

Лучше синица в руках, чем журавль на небе.

Nasiya saryog'dan, naqd о 'pka yaxshi.

Even if the form, the word structure and the stylistic structure of these proverbs are different they have the same meaning. The proverbs change their meaning and form very rare, they have long living features. The spreading of any proverb among people is implemented as slow as it is created. Proverbs are retest by geographic area which is going to admit it only after that the proverb can become its property.

Many scholars tried to do the researches to show the differences between proverbs and sayings in order to point out their border of limit. One of the outstanding Russian scholars the author of "dictionary of vivid Russian language" and "the proverbs of Russian nation" V.I. Dal21 wrote: saying is the bud and proverb is the fruit. So from this point of view we can see that proverbs express the full finite meaning and saying is a phrase which expresses the fugitive meaning. The sayings are considered to be the half part of the proverbs. We can also add that proverbs and sayings are separate genres which are different from each other. The meaning and explanation of these terms in Turkish language show that the semantically their meanings are various and this fact confirms our above given ideas. For example in the dictionary "o'zbek tilining izohli lug'ati"22 there are given two meanings. The first meaning is that it does not express complete meaning and it is emphatic phrase and wise words. This explanation can express the folk saying. Another meaning refers to Arab word "masal" that (in English means fable) was changed phonetically. The explanation can be used for emphatic phrase and incomplete meanings that is sayings.

There are some features that can be helpful in identifying the proverbs from sayings.

When there are tow logical counters became complete composition the brief summarizing thought appeared. That explains the lack of spare word or description.

to express the idea straightly and logically proverbs are characterized by their features. Every proverb values or appreciates any event both positively and negatively. Such kind of features serve to make the proverbs popular among people.

Proverbs express wise and complete idea and sayings express the description of something but do not give complete meanings. They consist of one compositional composition.

Proverbs can be used in neutral figurative meaning. This features of proverbs widen the sphere of their usage thematically. That's why proverbs are famous among different nations and people. Sayings are characterized by limited usage in one or two nations who are near to each other geographically and in non related languages. For example in Russian «заморить человека» means to eat something has no equivalent or component in Uzbek or English languages and translated by analogy. The same way of translation is used while translating such sayings as "qovun tushurmoq" and etc.

The sayings are the means of devices or pointing in speech the function of proverbs is to prove any event or situation.

In spite of their own specific features proverbs have general sides which also belong to the other types of folklore. One of such features of the proyerbs is that they are created in language in a very long time and disappear in a long period. It is connected with the formal feature of the content of the proverb. To turn some wise thoughts into proverbs some conditions are required. And this conditions may be the followings: first of all the proverbs should describe the economic, social and politic life of the people. To the instruction to the dictionary of Dal, Shoiochov23 wrote that among all the proverbs which are closer and more important for them and reject those which are old and not sitable for them to build a new life. For example in Russian we can find the proverb "Где хан, там и Орда", "Старших и в Орде почитают"; these kind of proverbs can be considered as old ones and are not used in nowadays, because they do not describe the nowadays life and politics. But such kind of proverbs could be changed and said "Где царь, там и народ".

Secondary the idea expressed in the proverb must have global character. It means that those proverbs that describe the characters related to the human beings are the same in all the languages.

Thirdly the idea that can be used as sample and answers to the above conditions must be complete in literary Christianized form. When the pattern idea answers these three questions it turns to be a proverb. Also it should be pointed out that the character of immediate creation of proverbs are connected with sociable structure, the dominance and non dominance of politic, cultural, social - economic life. The content expressed in proverb changes depending on the change in. of social life.

It can be approved from the above mentioned proverb about "хан" and "Орда". It either widens or narrows and it gives completely another meaning. In this term we can see that second feature of the proverb is that it is connected with social life, and it is close to people's way of living.

Proverbs serve as rare base in researching or studying of people: the level of their cultural, politic, economic life in ancient time or periods. As proverbs reflect the life practice of people over different periods and also they reflect moral norms and religious faith of nation. One more feature of proverbs is that proverbs are often used in colloquial speech of people and are extended in varied forms.

phraseology proverbs literary

2. CHAPTER II. SEMANTIC CHARACTER ISTICS OF PROVERBS

2.1>

As we know, proverbs do not function as mere ophical phrase mongering. As a rule, they are used for some practical, pragmatical purposes in various circumstances of everyday communication. With the aid of a proverb on poetic adornments of speech; neither are they used, normally, to meet man's needs for philose can aim to provide an endorsement to his statements and opinions, forecast something, express doubts, reproach someone with something, accuse someone of something, justify or excuse somebody, mock somebody, comfort somebody, jeer at somebody's misfortune, repent something, warn against something, advise something or interdict somebody from doing something, and so on, and so forth. It is unthinkable to consider the proverb apart from such pragmatic functions.

Unfortunately, paremiologists have so far only some vague ideas of the functions of proverbs. ""Moreover, the proverb lies just somewhere on the borderlands between language and folklore, and shares its functions with both of them, and one cannot say there is a notable agreement between the conceptioris of different authors on the functions of language or folklore, neither is there a notable unity in the terminology used by different authors who have written on these matters. We accept here a more simple and widespread scale, namely the set of three degrees:

Statement → evaluation → prescription

We suppose, however, this scale should fit in with the nature of the proverb, and it has, incidentally, the virtues that it operates with concepts general enough, and allows to consider the set of its subfunctions (or functional aspects) as a unified system. The functional aspects mentioned are in certain relationship with grammatical moods of the sentence. Hence the illusion may arise that proverbs can be>

The evaluative, (emotive, expressive) function has no separate or distinct manifestation (or "surface equivalent") in the shape of any grammatical mood;

As affirmed by several authorities, every verbal utterance fulfills not only one function, e.g. that corresponding to its grammatical mood, but all its main functions (or at least several different functions) simultaneously; otherwise, a context-free proverb, like any other utterance, is functionally indefinite.

The place of proverbs, sayings and familiar quotations with respect to set expressions is a controversial issue. A proverb is a short familiar epigrammatic saying expressing popular wisdom, a truth or a moral lesson in a concise and, imaginative way. Proverbs have much in common with set expressions because their lexical components are also constant, their meaning is traditional and mostly figurative, and they are introduced into speech ready-made. That is why some scholars following V. V. Vinogradov24 think proverbs must be studied together with phraseological unities. Others like J. Casares2 and N. N. Amosova25 think that unless they regularly form parts of other sentences it is erroneous to include them into the system of language because they are independent units of communication. N. N. Amosov26 even thinks that there is no more reason to consider them as part of phraseology than, for instance, riddles and children's counts. This standpoint is hardly acceptable especially if we do not agree with the narrow limits of phraseology offered by this author. As to the argument that in many proverbs the meaning of component parts does not show any specific changes when compared to the meaning of the same words in free combinations, it must be pointed out that in this respect they do not differ from very many set expressions, especially those which are emotionally neutral. Another reason why proverbs must be taken into consideration together with set expressions is that they often form the basis of set expressions. For example; the last straw breaks the camel's back: the last straw; a drowning man will clutch at a straw: to clutch at a straw; it is useless to lock the stable door when the steed is stolen: to lock the stable door 'take precautions when the accident they are meant to prevent has already happened'. Both set expressions and proverbs are sometimes split and changed for humorous purposes, as in the following quotation where the proverb. All is not gold that glitters combines with an allusion to the 'set expression golden age: It will be an age not perhaps of gold, but at least of glitter.

Taking a familiar group of words: A living dog is better than a dead lion (from Ecclesiastes) and turning it around, a fellow critic once said that Hazlitt was unable to appreciate a writer till he was dead" that Hazlitt thought a dead ass is better than a living lion. A. Huxley is very fond of stylistical, mostly grotesque, effects achieved in this way. So, for example, paraphrasing the set expression marry into money he says about one of his characters, who prided herself on her conversation, that she had married, into conversation.

Lexicology does not deal more fully with the peculiarities of proverbs created in folklore, they are studied by folklorists, but in treating units introduced into the act of communication ready-made we cannot avoid touching upon them too.

As to familiar quotations, they are different from proverbs in their origin. They come from literature but by and by they become par and parcel of the language, so that many people using them do not even know that they are quoting and very few could accurately name the play or passage on which they are drawing even when they are aware of using a quotation from Shakespeare.

For example: Something is rotten in the state of Denmark; Brevity is the soul of wit.

Quotations from>

In giving this review of English set expressions we have paid special attention to the fact that the subject is a highly complex one and that it has been treated by different scholars in very different ways. Each approach and each classification have their advantages and their drawbacks. The choice one makes depends on the particular problem one has in view and even so there remains much to be studied in the future. It is likely unreasonable to imagine that the proverb could have its say, about the matters which have no social relevance or topicality, or in situations including no alternatives, or that it could state something with entire indifference, or put forward statements which let no strategic (prescriptive) advices or hints to be derived from them. It also appears to be obvious that a proverb cannot order, interdict, advise anything without qualifiying previously as good or bad (or axiologicaliy irrelevant) either the suggestable or forbiddable activity or attitude itself or something linked to this activity or attitude, e.g., its end, means, degree of intensity, speed, time, place, etc.; and if the proverb puts forward appraisals, these appraisals are, in turn, likely to be founded on some cognized truths, laws and, regularities (or current opinions, beliefs or at least prejudices).

The problem of defining a proverb appears to be as old as man's interest in them. People who consciously used them or began to collect them in antiquity obviously needed to differentiate proverbs from other gnomic devices such as apothegms, maxims, aphorisms, quotations, etc. Jan Fredrik