Expression of a person’s emotional state using phraseological units with a color component in Russian and Persian languages

Haji Mousaei Svetlana Aleksandrovna Postgraduate student, Department of Russian Language and Literature, University of Tehran 15 Kargar-E-Shomali str., Tehran, Iran, 1439813164 shsveta21@mail.ru Other publications by this author

Madaeni Awwal Ali PhD in Philology Associate Professor, Department of Russian Language and Literature University of Tehran 16 Kargar Shomali str., Tehran, Iran, 1439813164 amadayen@ut.ac.ir Other publications by this author

Color is one of the categories of knowledge of the world, and the totality of ideas and knowledge about color make up the color picture of the world of a people, which is reflected in the linguistic picture of the world of a particular people. The linguistic picture of the world is a historically formed set of ideas about the world in the everyday consciousness of a given language collective and reflected in the language, a certain way of perceiving and arranging the world, conceptualizing reality, arising both within the framework of everyday life and in the course of spiritual activity of human communities. Each color contains symbolism and its associative perception can be different in different cultures. In their work on the study of color in linguistic studies, T.V. Slastnikova and E.I. Cherkashina note that in people of different nationalities, natural associative perception is similar, and the symbolic load of color performs the function of ordering objects and phenomena of the surrounding world ^{[1, p.9]}. Thus, for each culture, color is an extraordinary concept, while remaining a universal category. The same color designation may have different symbolic meaning and evoke different associations among representatives of different cultures^[2].

In Persian, the Russian word "white" is synonymous with words such as "sefid" () and "sepid" () and in comparable linguistic pictures of the world is associated with something bright, pure, divine: in Christianity and Islam, white is a sign of light and a divine symbol, expresses purity and spirituality In people's minds, it is perceived as a symbol of transparency and holiness.

Black color in both Russian and Persian culture is the "main" color, which carries a semantic meaning. In Persian, the Russian word "black" is synonymous with words such as "siah"* () and "bags" (). Negative, gloomy emotions, unhappiness, difficulties are seen by a Russian person in black ^{[3, p.123]}. The same worldview is typical for Iranians. In a sign of mourning over mosques in Iran can be raised black flag and in the description of the events in the Persian language uses two expressions of the brocade-e bags or the brocade-e siah ( ), and people dressed in black mourning clothes can be characterized using the idiom siah push ( ).

* Hereafter, the translation and Russian transcription from Persian sources are made by the authors of the article

In the Russian color picture of the world, red is significant, giving way only to white and black, which are included in the so-called symbolic triad of colors ^{[4, p.159]}. The Russian word "red" as the full form of the adjective arose in the Common Slavic period from the proto-Slavic noun "beauty" with the meaning "beauty, charm, harmony, grace, decoration, etc." ^{[5, p.196]}. The red color in the Persian language is represented by two words sorkh () and hermez (). In Islam, the color red is symbolized as a symbol of sacrifice on the path of religious faith. In Iranian culture, the color red is now treated in two ways. This color symbolizes both joy, happiness, and blood, aggression, and anger.

The green color in both Russian and s?bz ()) in Persian indicates a connection with nature. But in Persian culture, green is also a symbol of purification, greenery and fertility, new life, moderation, balance and empathy. In the Qur'an, green, unlike black and yellow, is perceived only from a positive point of view: "It is for them that the gardens of Eden are prepared, in which rivers flow. They will be decorated with gold bracelets and dressed in green robes of satin and brocade" (Al-Kahf, 31).

The color designation "yellow" in the Russian language and "zard" () In Persian, it is associated primarily with the sun and is perceived as bright and light, radiant and exciting, radiant and warming ^{[6, p.36]}. This perception of yellow is valid only for pure yellow, namely the color of the sun, the color of gold. The French historian M. Pastoureau, when describing the yellow color, expressed his opinion that "yellow is perceived positively only in one case — when it is likened to gold; yellow as such, in itself, is always regarded negatively" ^{[7, p.49]}.

Blue and light blue colors are often found in nature, reminding of everything heavenly, as a result of which it is a sign of peace and purity.  Blue in Christianity is considered the color of Christ, peace and innocence, and in many cases the Koran mentions water (sea, rivers, etc.), necessary for the existence of life on Earth, which also, as is known, has a large number of blue and blue shades. Therefore, all shades of "water" tones have long been associated with people with the benefits that water gives, and its mention in the most important holy Book of Islam endowed sacredness not only to itself, but also to its inherent shades. In Persian, the Russian word "blue" is synonymous with such a word as "abi" (), and "blue" is "kabud" (). It is worth noting that the spelling and pronunciation of the Persian word "abi" () coincides with everything related to water, i.e. water ^{[8, p.11]}.

In modern conditions of active interaction of languages and cultures, comparative studies seem extremely promising and allow us to identify similarities and differences between the studied linguistic units, reflecting the specifics of the perception of reality of representatives of a particular people. This is especially interesting and relevant when comparing phraseological units in different languages, because it is phraseology that "expressively and vividly reflects the specifics and originality of language, culture, way of life, tradition, history and mentality of people, and the symbolism of color meanings allows you to see the picture of the world, refracted in the consciousness of one or another ethnic group through its eyes" ^{[9, p.179]}. In different cultures and in different languages, the same color can symbolize different phenomena ^{[10, p.8]}. The nature of color remains unchanged, "however, colors are displayed differently in people's minds and in linguistic expression" ^{[11, p.262]}.

Phraseological units with the color component, as in any other phraseological units, have a figurative meaning. Consequently, such adjectives no longer just name a certain feature of the subject, they denote an abstract concept, have imagery. One color or another represents a certain symbol. There is a lot in common in the phraseology of different peoples, since phraseological units reflect universal concepts and views of the world. But most of the phraseological units of each language differ in their national flavor. In this study, we will consider phraseological units with a colorative component in Russian and Persian, and also determine what kind of emotional state of a person they characterize:

- depression. To express an oppressive painful feeling, mental longing from idleness, lack of interest in the environment, unbearable boredom in the Russian language, there is an expression t oska zelenaya ^{[12, p.553]}. When talking about a state of hopelessness, oppression, being in a desperate situation, or when nothing and no one pleases so much that they do not want to live, they use the expression white light is not nice ^{[13, p.597]}. Also, the state of lack of happiness is indicated by the Persian phraseologism siah bakht ())))), literally translated as "black luck" ^{[14, p.76]}. The Persian figurative expression siah shod?n (, literally translated as "to become black", indicates that the person to whom this expression is addressed is in a joyless, gloomy state, has become unhappy ^{[14, p.76]}. Being (being) in a depressed, oppressed state as a result of a lot of work, having no rest and rest, characterizes the phraseology of not seeing white light ^{[13, p.598]}. The Russian phraseology to see (look) in black light (color) characterizes a pessimistic state where everything seems worse than it really is:

— You, Godfather, see everything in black.

Heinze N. E. "The Mystery of the High House (1898)

A painful state expressed in longing for no good reason, a gloomy view of life, can be described by the Russian phraseology black melancholy ^{[15, p.320]}. Human thoughts caused by various factors such as stress, anxiety, failures, poor health, low self-esteem, etc. in Russian, black thoughts have received figurative expression:

— You eat, eat more! — She suggested. — And I don't want to, but eat. You have black thoughts because you don't eat well. Samgin the elder, how is it in Latin? Do you hear? In a healthy body, a healthy mind...

Maxim Gorky "The Life of Klim Samgin" (1936)

Russian phraseological units blacker than night and blacker than clouds serve as a reflection of a person's condition, indicating that a person is in a very gloomy, gloomy, gloomy or bad mood, immersed in heavy thought ^{[16, p.742]}.

- irritation. The phraseology to bring (to reach) white heat indicates that a person is brought to an extreme degree of irritation, losing self-control and self-control, experiencing anger and rage ^{[17, p.21]}. This expression also has a Persian equivalent: az kure d?r r?ft?n ( ), which literally means "to go beyond the edges" or asbab-e m?n khurd k?rdi ( ), literally translated "you crushed my nerves." The phraseology zardab richt?n ( Russian), literally translated as "pouring yellow water", indicates that the one to whom this expression is addressed is in a bad, angry, irritable mood and this phraseology is close to Russian: to throw thunder and lightning ^{[18, p.759]}. Being under the power of emotions, the complexion changes to red and the Persian phraseology sorkh (va zard) shodan (literally meaning "to become red (and yellow)" describes this change in complexion, which occurs due to embarrassment or irritation. Also, this expression can be used when a person turns pale or is embarrassed. This phraseology corresponds to the Russian: to change in person ^{[19, p.325]}. Phraseology as a red rag for a bull (like a bull on a red rag) ^{[20, p.356]} arose as an association with Spanish bullfighting, where a matador, in order to attract the bull's attention to himself and anger him, waves a red rag in front of him. In Russian, this phraseological unit has the following meaning: a state of extreme irritation, discontent caused by someone or something, etc.

- aimlessness. A disapproving colloquial expression in the Russian language is the phraseologism to smoke the white light, which characterizes a person who lives his life aimlessly, without bringing benefit to anyone or anything ^{[13, p.596]}.

- panic. The Persian phraseologism Sefid cheshm shod?n (literally meaning "to make white eyes", serves as a figurative expression for a state of panic or fear.

- oppression, oppression. The Persian expression sepid qari, literally translated as "white work", characterizes a person as oppressed, suffering oppression ^{[21, p. 945]}:

|| ? .

But you're harassing me // Showing everyone my gray hair.

Majid Bilgani

To treat someone harshly, strictly (poorly feed and clothe), to oppress someone is characterized by the Russian phraseology to keep in a black body ^{[22, p.349]}.

- thanks. Thanks the guest for the hospitality can be expressed with the help of the Persian idiom Siri shoma ru sepedi mast ( ), which literally can be translated as "satiety your white face our" ^{[23, p.128]}.       

- satisfaction. The Persian expression ruy k?si ra sefid k?rd?n ( ), which can be translated into Russian as "to make someone's face white", is used colloquially and means justifying someone's trust or hope ^{[18, p.735]}. Persian phraseology ru sefid shod?n (d?r am?d?n)  pish-e k?si (a (a ) ), literally translated as "to make a face white in front of someone/to appear with a white face in front of someone", has the following meanings: 1) to whitewash oneself in someone's eyes; 2) to justify oneself to someone; 3) to restore one's reputation ^{[19, p.290]}. The figurative expression when intending to restore someone's reputation or whitewash, justify someone is the phraseologism ru sefid kard?n k?si ra (the phrase "to make someone's face white"), literally translated as "to make someone's face white" ^{[19, p.290]}. The outdated meaning, meaning not to pay taxes, taxes, expresses the Russian phraseology to live on white land. Currently, this expression is used when talking about a prosperous and peaceful life ^{[24, p.251]}. Comfortable living or working conditions, without difficulties and worries characterizes phraseology as white people (as a white person):

Well, Katyukha, now we will live with you like white people," the husband exclaimed joyfully, pulling his wife's thin shoulders.

Olga Volnaya "Three Stars" (2019)

The Persian expression sefid bakht, literally meaning "white luck", characterizes a person as happy, who is favored by luck and success ^{[14, p.47]}.

After the release of the novel by I.Ilf and E.Petrov "The Golden Calf", the expression on a silver platter (serve, bring, receive) became winged, which means getting something you want easily, without your own efforts and worries, ready-made ^{[24, p.44]}. This expression can be used both with a sense of pride in the ease of getting what you want, and with condemnation, reproach, and sometimes with resentment that someone gets what they want without any effort.

- protection. The Persian proverb agha pish ha me sh?rm?ndeam pish gab kar ru sefid?m ( ), literally translated as "if I am ashamed in front of everyone, I am clean before this work," says in defense of himself the one who defends himself from attacks in the accusation of an unseemly matter, which he did not commit ^{[25, p.23]}.

- distrust. Lying is a fundamental factor of social and personal relations, it is inevitably present in all forms of activity of collective, institutional and individual subjects ^{[26, p.78]}. But if someone repeatedly hears an untruth from someone, then the condemnation of this can be expressed by the Persian proverb aghah beg mast sefide, m?n mig?m – siahe! (!), which can literally be translated "if he says that yogurt is white, I will say that it is black" ^{[25, p.23]}.

- contempt. The expression of contempt and hatred for someone can be expressed using the phraseology seen in a coffin in white slippers, which was fixed in the language after the release of the feature film "The Diamond Hand" ^{[16, p.74]}.

- no malice. The colloquial, jokingly approving expression white envy serves as the name of a harmless desire to have what another person has, not accompanied by anger, annoyance and a sense of injustice ^{[24, p.238]}. 

- embarrassment, excitement. The expression r?ng z?rdi keshid?n ( ? ? ) ^{[27, p.598]}, which can be literally translated as "paint with yellow paint", means to feel embarrassment, embarrassment (letters. "to draw with yellow paint") and corresponds to the Russian: blush. The Persian phraseological unit mu-e sefid mesle d?ndan ( ) indicates that a person is in a state of agitation. A person experiencing strong excitement due to overflowing feelings has a rush of blood to his face, as a result of which his face turns red and in such cases expressions such as blush like a cancer (tomato), blush to the roots of his hair (to the ears (^{[15, p.121]}:

—Darya Alexandrovna," he said, blushing to the roots of his hair, "I am even surprised that you, with your kindness, do not feel this. How can you not feel sorry for me when you know...

Tolstoy L. N. "Anna Karenina" (1877)

- a triumph. Since ancient times, the white horse has been associated with victory and triumph. Based on this association, the expression enter (enter) on a white horse has become fixed in the Russian language, which has the following meanings: to control the situation, to be a significant person, to enter triumphantly, a winner.

- consolation. Difficulties that have been haunting for a long time have a negative effect on the psycho-emotional state of a person and he is constantly waiting for something bad to happen again. Persian proverb Ruth Hai SIA Kuta AST ( ) ^{[28, p. 214]}, literally translated as "black days are short", is a comfort and a reminder that everything bad will end soon. The same meaning has the expression payane sh?b-e siah sefid ast ( ) ^{[28, p.148]}, literally meaning "the end of the black night is always white", implying besides that after the bad there will always be good. In order to reassure a person and say something to comfort them, the Persian language uses the phraseologism b?lat?r az siahi r?ngi nist ( ), literally translated as "there is no other color above black," thereby saying that it will not be worse than what has already happened. The same importance and Persian proverb í? Aftab AZ in ã?ðìò?ð mi ø?â?ä â? í? Golam AZ in ciater (I I ), literally translated as "the sun can't be this hot, no black slave" ^{[19, p. 339]}. These phraseological units also have Russian equivalents: where ours has not disappeared, nothing can be worse or you will not fall below the ground.

- unjustifiable expectations. The Persian expression rue k?si ra siah k?rd?n (Russian: "to make someone's face black"), which can be translated into Russian as "to make someone's face black", is used colloquially and means not justifying someone's trust or hope ^{[18, p.735]}.  Also, this phraseological unit, but in a slightly modified version, namely ru siah kard?n k?si ra ( ) ^{[19, p.290]}, has the meaning "to disgrace, tarnish, denigrate someone". Persian proverb zemestan ò?ìàì Chaudes, ru siehe be sokkal Mende ( ) ^{[28, p. 218]}, literally translated as "the winter is over, and his face was as black as coal" contains condemnation and addressed to those, who could, but it did not help in a difficult, difficult time. To fail to meet expectations or to find yourself in a stupid position – these states are characterized by the Persian phraseology that zard d?ravord?n (Russian:literally meaning "you brought yellow"), which corresponds to Russian: to sit in a galoshes ^{[19, p. 301]}.

- confidence in your actions, actions. Defending their freedom, preserving their pride and independence, the Persian language uses the phraseologism Russian: it is better to die standing than to live on your knees, which informs that in no situations a person is not He must lose his dignity. This phraseology can be literally translated as "the red death from a shameful life." Also, this expression can be a call for active civic action in the struggle for freedom and independence. The phraseologism h ?rfe khod ra s?bz k?rd?n ( ), literally meaning "to make your conversation green", means that a person adheres to his own point of view, i.e. insists on his own, or proves his point of view ^{[19, p. 169]}. Defending one's own point of view, insisting on one's own characterizes the expression s?bz k?rd?n (), which literally translates as "to make green" ^{[14, p. 17]}. To express confidence in one's abilities, one can use the Persian phraseologism tuye ailafeh s?bz n?shodayim ( ? ?), which means "we did not become green sitting in the grass" ^{[14, pp. 189, 209]}.

- Discontent. The phraseology burn everything with a blue flame is used to express displeasure with someone or something, as well as in situations when the speaker finds himself in a difficult, unenviable position, experiencing great trouble or being in danger of failure ^{[24, p. 502]}.

- anger. In Persian culture, a person experiencing anger or an extreme degree of irritation due to any events can be characterized by such Persian phraseological units as cheshm sorkh k?rd?n ( ), hermez sukhte ( ) and sorkh ru ( ), which literally translate as "make eyes red", "burnt red" and "red face" respectively. The phraseology mesle at?sh sorkh shod?n has the same meaning ( ), which literally means "to turn red like fire" ^{[30, p. 253]}. The figurative expression, with which the situations of a person committing evil, treachery in response to good are assessed, characterizes the Russian phraseology black ingratitude:

— Yes, I have known this for a long time, but I forgot that, apart from meanness, deception, envy, intrigue, except ingratitude of the blackest ingratitude, I could expect nothing in this house ...

Tolstoy L. N. "War and Peace" Volume one. (1873)

- anger. Bringing a person's emotional state to the degree of severe irritation, discontent, etc. can be characterized by the Russian phraseology to turn green with anger ^{[12, p. 552]}.

- doubt. The expression of doubt about the possibility of performing something conveys the Persian phraseology kashki ra kasht?nd, s?bz n?shod ( )), which literally means "planted"if"it did not turn green" ^{[29, p. 88]}. To the address of that,  those who have unfulfilled hopes and are often used to repeating "if" use the Persian phraseology d erakht "agar" r? kasht?nd s?bz n?shod ( ""? ), which literally translates as "planted a tree "if" - it did not grow" ^{[19, p. 219]}. These phraseological units have a Russian analogue: if mushrooms were growing in your mouth, there would be not a mouth, but a vegetable garden.

- readiness for action. The phraseology of p irohane s?bz ra pushide bash?d ( ), which literally means "to put on a green shirt", expresses readiness for action, change.

- fatigue. The proverb gham bin?v?yan rokh?m z?rd k?rd ( ) ^{[28, p. 182]}, literally meaning "the sadness of the poor has turned my face yellow", says that a person feels tired not from work, but from anxiety and corresponds to Russian: not work dries, but care.

- Shame. Persian phraseological units z?rd roh ())))) and <url>, literally meaning "yellow face", characterize a person's condition as ashamed of fear or shame or turned pale as a result of embarrassment, confused.

- sadness. The phraseological unit z?rd k?rd?n ( ), literally translated as "to become yellow", says that the person in respect of whom this expression is used feels sadness from sadness or love and is close in meaning to the Russian expression to lose oneself:

||   .

()

Half of my face turned pale from helplessness || The grief of the poor causes sadness on my face.

 (Saadi)

For the study, 23 phraseological units of the Russian language and 40 phraseological units of the Persian language were selected, containing a color designation and figuratively conveying the emotional state of a person.  The study found that in the phraseological units of the Persian language characterizing the emotional state of a person, such coloratives as white, black, red, green and yellow were used as color designations, and in Russian, in addition to the coloratives listed above, blue and light blue are also present. The analysis shows that phraseological units with the colorative "white" and "red" in their composition can express both positive and negative emotional states in both Russian and Persian languages. Stable combinations containing the colorative "black" in Russian express only negative emotional states. In Persian, the color designation "black" can characterize not only negative emotional states, but also positive ones, which serve as a reminder that all bad things will end sooner or later. And such an emotional state as distrust is characterized by a phraseological unit, which includes the coloratives "white" and "black". Phraseological units with the color designation "green" in the Persian language basically characterize positive, and the colorative "yellow" - negative emotional states. In Russian, stable expressions with the colorative "green" and "blue" convey a negative state of a person, and the color designation "blue", depending on the situation, can characterize both a positive and negative emotional state.