Linguistic and cultural images of Moscow and Warsaw in Russian and Polish language parodies

Spalek Oksana Nikolaevna Associate Professor; Department of Slavic Studies and Central European Studies; Russian State University for the Humanities 143912, Russia, Moscow region, Balashikha, Pervomaisky ave., 1, sq. 376 oksanaspalek@gmail.com Other publications by this author

Being a means of communication and a tool for transmitting information, language also expresses a person's relationship with the world around him, customs, traditions and values of the people.

At the same time, as S.G. Ter-Minasova rightly points out ^{[1, p. 40]}, "the word does not reflect the object of reality itself, but its vision, which is imposed on a native speaker by the representation, the concept of this subject, available in his mind." The historically established conceptual structure by which native speakers understand, classify and interpret the world makes up the linguistic picture of the world ^{[2, p. 48]}.

At the same time, paremiology plays a special role in the formation of a culturally specific model of thinking and the expression of collective cultural and linguistic identity.

Following V.N.Telia, we understand by the term "paremias" "aphorisms of folk origin, proverbs and sayings that represent the language of a centuries-old formed everyday culture transmitted from generation to generation, in which all categories and attitudes of the life philosophy of the native-speaking people are reflected in a sententious form" ^{[3, p. 241]}. The Paremiological Foundation plays a special role in preserving the cultural memory of the linguistic community, expresses the most important and stable stereotypes of national consciousness. At the same time, the ideas verbalized in the paroemias can have both a universal, timeless character, and fix the features of the socio-historical context, the material and spiritual culture of society in a certain epoch.

The purpose of this study is to analyze and determine the components of the linguistic and cultural images of Moscow and Warsaw, verbalized in the parodies of the Polish and Russian languages.

The relevance of the work is due to the great interest in paremiology as a tool for expressing YAKM in modern linguistics. Many domestic and foreign linguists have been engaged in the study of stereotypical representations contained in proverbs and sayings: V.P. Zhukov, N.N. Ivanova, V.A. Maslova, V.M. Mokienko, V.N. Telia, J. Adamowski, R. Grzegorczykowa, T. Szutkowski, etc.

The scientific novelty of this article lies in the multicomponent analysis of the expression of the image of Moscow and Warsaw in Russian and Polish paremiology.

The research material was the proverbs and sayings contained in the dictionary of V.I. Dahl "Proverbs of the Russian people" ^[4] and the collection of Y. Krzyzanowski "Nowa księga przysłów i wyrażeń przysłowiowych polskich" ^[5]. These sources mainly contain parodies recorded no later than the beginning of the 20th century, therefore they reflect traditional, largely irrelevant ideas about the current capitals of Russia and Poland.

In this work, the method of synchronous description was used, as well as methods of semantic and linguistic-cultural analysis.

During the study of the collected paremias, it was possible to isolate a number of the most common components of the images of Moscow and Warsaw. Let's look at each of them in detail.

1. Moscow and Warsaw are the center of economic, political and cultural life.

For many centuries, Moscow and Warsaw have played a decisive role in the economic and cultural life of Russia and Poland, and possessed special importance and authority among other cities. It is not surprising that in the parodies Moscow and Warsaw are called "mothers" and "hearts" of the Russian and Polish peoples:

Moscow is the mother of all cities; Novgorod is the father, Kiev is the mother, Moscow is the heart, St. Petersburg is the head; Peter is the head, Moscow is the heart; dla Polak ó w ojciec Krak ó w, a Warszawa matka, letters. "for Poles, the father is Krakow, and Warsaw is the mother"; Krak ó w pan, Lw ó w ojciec, Warszawa matka, Lublin jest siostra tobie, lit. "Krakow is the lord, Lviv is the father, Warsaw is the mother, Lublin is your sister."

Moscow and Warsaw were important in the political life of the country, they were a symbol of the central government, as evidenced by an old proverb of the Ural Cossacks:

Live, live, guys, before Moscow finds out, that is, ‘until the emperor found out about it.’

For Poles, Warsaw is identical in importance to Krakow, a city that was founded from 1038 to 1596.. It was the capital of Poland, and until 1734 it was the place of the coronation of Polish kings: Warszawa i Krak ó w - stolica Polak ó w, letters. "Warsaw and Krakow are the capital of the Poles."

These cities in the Polish awards also act as symbolic outlines, the boundaries of "their" world: Od Warszawy do Krakowa zawsze bieda jednakowa, letters. "from Warsaw to Krakow, poverty is always the same."

2. The geographical location of Moscow and Warsaw.

Since the location of Moscow and Warsaw is known to every participant in the language community, these cities in proverbs are a kind of reference point by which you can calculate the distance and determine the direction: A pile from a pile, as from Rostov to Moscow, that is, ‘far'; a grandmother from a grandmother, as from Moscow to Vyatka, that is, ‘far'; tak daleko z Krakow do Warszawy jak z Warszawy do Krakow, lit. "as far from Krakow to Warsaw as from Warsaw to Krakow"; choć do Warszawy, lit. "even to Warsaw", that is, "prepare so well that you can go on a long journey"; but Evdokei snow — harvest, warm wind — wet summer, wind from Moscow — cold summer, in this case "from Moscow" means 'from the north'.

According to the degree of proximity to Moscow, it is possible to determine the location of other cities: Yaroslavl gorodok — a corner of Moscow; Nizhny Novgorod — a neighbor of Moscow near: stone houses, iron people. There is a lot of water, but there is nothing to draw.

3. Moscow is a city with a long history.

Moscow was founded back in 1147 and has been rebuilt and developed over many centuries, as evidenced by the proverbs: not at once (not in a day, not in a day) Moscow was built; Moscow was built for centuries; Moscow was created for centuries, Peter by millions.

The parodies contain references to several difficult events in the history of the city. Thus, the memory of the fires of 1443 and 1737 is preserved by proverbs:

Moscow burned down from a monetary (penny) candle; Moscow caught fire from a spark.

There is also a mention in the parodies of the transfer of the capital from Moscow to St. Petersburg in 1712: with one eye to Moscow, with the other to St. Petersburg.

There were no parodies in the Polish material containing references to important events in the history of Warsaw.

4. The significant role of Moscow in the history of the country.

Among the paremias, many units were recorded containing an idea of Moscow's role in important historical events in Russia, for example, the creation of the boyar government after the overthrow of Tsar Vasily Shuisky in 1610: it is clear that the city is large, that there are seven voivodes; the Moscow variegated.

During the Patriotic War of 1812, important battles took place in the vicinity of Moscow, and Moscow itself survived a terrible fire and the invasion of Napoleon's army: the earth trembled from the Borodino cannon near Moscow, we are talking about the Battle of Borodino; disappeared like a Frenchman in Moscow; warmed up in Moscow, but froze on the Berezina; was not scorched (Napoleon), and scorched came out of Moscow.

Tragic events led to the emergence of the expression bagpipes on Khodynka, used to denote a hopeless and hopeless situation. The use of the name Khodynka refers us to the tragic events of May 18, 1894, when in honor of the coronation of Nicholas II in Moscow, a celebration with free food for the common people was held on the Khodynka field. The celebration ended with a stampede, as a result of which more than a thousand people died. In turn, the bagpipe instrument, characterized by a mournful sound, symbolizes in this case anxiety, hopelessness.

Among the Polish parodies, there were no recorded units indicating the importance of Warsaw in the historical events of Poland, but there is a proverb that contains a reference to the events of 1941, when the Germans approached Moscow, but could not take the city: stanął jak Hitler pod Moskwą, letters. "stuck like Hitler near Moscow."

5. Moscow and Warsaw are beautiful, rich, well-fed cities, as evidenced by the paremia: who has not been to Moscow, has not seen beauty; in Moscow you will find everything except bird's milk; in Moscow you will find everything except your own father and mother; there is no shortage of bread in Moscow; Moscow loves a storehouse; Moscow is crowded and full of bread; Moscow is a kingdom, a village is paradise. In Moscow, even the dirt is special: Moscow mud does not get dirty.

Warsaw also has everything you want: Warszawy nie zadziwisz, letters. "You won't surprise Warsaw," i.e., "everything is in Warsaw." But despite this, trudno i w Warszawie o poćciwą żonę, lit. "even in Warsaw it is difficult to find a decent wife." In the second half of the XIX century, when the following paroemias were recorded, the city was perfectly consecrated: cho Warszawa ciasna, ale jasna, lit. "although Warsaw is small, it is bright", świeci się Warszawa, świeci się i Krak ó w, lit. "Warsaw is glowing, Krakow is glowing."

At the beginning of the XX century, a narrow-gauge railway appeared in Warsaw, as evidenced by the proverb o d Warszawy aż do Marek zapycha samowarek, lit. "a samovar is puffing from Warsaw to the Stamps," i.e., "a steam locomotive is going." The city was also famous for its gardens: Warszawa ma ogrody, a Krak ó w sam ogr ó d, lit. "there are gardens in Warsaw, Krakow is the garden itself."

For a long time, the poor went to Moscow and Warsaw to earn money: to go to Moscow — only to get money; there would be a guess, but there was a tub of money in Moscow; went to Moscow to trade — to collect burnt things; the need from Syzran to Moscow went on foot; poszła bieda do Warszawy i tam nie ma wielkiej sławy, letters. "the poor went to Warsaw, and they didn't become too famous there." The fact that there were many visitors in Warsaw is indicated by the Warszawianka prosto od krowy parody, letters. "Varshavyanka is straight from the cow," i.e., "a villager who moved to Warsaw."

6. Moscow and Warsaw are expensive cities, it is difficult to live and earn in them.

The complexity of embroidery in cities is indicated by parodies: to wander to Moscow — the last penny is not enough; Moscow — to whom the mother, to whom the stepmother; Moscow beats with a sock, and Peter is a sidewinder; in Moscow they call thickly, but they eat thinly; Warszawa jest biednych matka: kto mało ma, weźmie do ostatka, letters. "Warsaw is the mother of the poor: those who have little, turn to the thread"; w Warszawie, w Krakowie i we Lwowie kto nie ma pieniędzy, to się głodu namrze, lit. "in Warsaw, Krakow and Lviv, those who have no money will starve to death." You can survive in Warsaw only if you have your own reserves: będzieszli z Litwy albo z Kijowa: gdy masz co w mieszku, to Warszawa schowa, lit. "are you from Lithuania or from Kiev, if there is something in the bag, then Warsaw will hide."

Wealth can be determined by the ability to "buy a city": and what do you ask for Moscow? (a rich man asked and reached into his bosom), that's what they said about a rich man who could afford everything. There is a similar proverb in Polish: s pytałbym, co Warszawa kosztuje, lit. "I would ask how much Warsaw costs."

At the same time, despite the large number of residents, in Moscow and Warsaw, everyone is strangers to each other, you can't count on help, which is confirmed by parodies: Moscow does not believe in tears; Moscow will not break up, i.e. ‘you will not pity’; Moscow does not cry for anything; Moscow does not cry for our troubles; live in Moscow, to live in longing; w Warszawie taki zwyczaj: kiedy nie masz, nie pożyczaj, lit. "it's a custom in Warsaw: when you don't have [anything], don't borrow."

7. There is a high crime rate in Moscow and Warsaw.

Wealth and developed trade in large cities, as well as an active influx of poor people, contributed to the spread of crime, as evidenced, for example, by the paremia of those who live in a Stake for three years, they will not be deceived in Moscow. This proverb is based on the identification of the criminal situation in Moscow and the Kola - Kola Harbor, where a dubious contingent gathered: fugitives and exiles.

The following parodies have been recorded in Polish sources:

kto nie umie kraść i oszukiwać, nie ma się po co w Warszawie znajdywać, lit. "whoever does not know how to steal and cheat has nothing to be in Warsaw for"; lepiej w nocy na wsi niż w dzień w Warszawie, lit. "It is better at night in the village than in Warsaw during the day," i.e., "It is very dangerous in Warsaw during the day."

At the same time, the punishments for atrocities can be severe: I wanted to take off my boots from Moscow, but I'm glad to take my head from Moscow; Kola Bay, that Moscow prison (you won't get out soon), at the heart of the paremia is a comparison of the harsh conditions of detention in Moscow prisons with the difficulties of overcoming for Russian sailors of the Kola Bay ^{[6, p. 368]}.

8. Moscow is rich in its architecture.

There are many churches, monasteries and temples in the city, as evidenced by the proverbs in Moscow there are forty forty churches - since the churches in Moscow are divided into deaneries by forty. Mother Moscow is white-stone, golden-domed, hospitable, Orthodox, talkative.

There is a constant ringing from a large number of bell towers: the Savior is being beaten, Nikola is ringing, old Egor's clock is talking - different churches are listed in this award; not only the ringing that is in Moscow; to eat bread and salt, to listen to the red bell - so they talked about traveling to Moscow; in Moscow every day is a holiday - because many churches; in Moscow, they rang for matins, but in Vologda they heard the ringing.

The study also collected parodies about the Ivan the Great bell tower, which for a long time remained the tallest building in Moscow: taller than Ivan the Great, i.e. ‘very tall’, Ivan the Great – taller than tall; as tall as Ivan, and with a mind like a blockhead, - as well as humorous sayings: if not if so I would put Ivan the Great in a bottle; if Ivan the Great were small and my pocket was big, I would put him there; "How did they put a cross on Ivan the Great?" – "They bent it down and stuck it in."

Kolomenskaya verst was also talked about tall people, this expression appeared thanks to the huge mileposts installed along the pillar road leading to the Kolomna Kremlin.

There was also a proverb about the dome of the Spassky Cathedral decorated with frescoes by Andrei Rublev in the Andronikov Monastery: Andronov's hat is not lost in Moscow.

A number of collected poems are dedicated to the All-Holy Bridge. It was the first permanent stone bridge over the Moskva River, compared to the rest of the wooden ones, it looked reliable and monumental, hence the proverbs it is more reliable than a Stone Bridge; an honest man is better than a Stone Bridge. At the same time, the bridge often fell into disrepair and required constant repairs and large financial investments, which explains the appearance of proverbs more expensive than a Stone bridge; A kind person is more expensive than a Stone Bridge.

9. Moscow and Warsaw are cities with developed trade. This is evidenced by the parodies: Moscow is famous for its rolls, St. Petersburg for its moustaches, since in the XIX century there were many guards in St. Petersburg, and merchants in Moscow. Trade was also actively conducted in Warsaw: do Warszawy po buty, do Krakowa po żonę, lit. "to Warsaw for shoes, and to Krakow for my wife"; Warszawa nie Podlasie: kupiłem ja, kup i wasze, lit. "Warsaw is not Podlasie: I bought it, you buy it too." Interestingly, the idea of Moscow as a merchant city is contained not only in Russian, but also in Polish awards: czeka na to, jak Moskwa czasu na przedanie soboli, letters. "waiting for this, as Moscow is waiting for the time to sell sable fur," i.e., "very much waiting."

At the same time, there is no production as such either in Moscow or in Warsaw: Moscow stands on a swamp, rye is not threshed in it, but they eat more rustic; Warszawiak w practice, a wilk u pługa - jednaka z obu posł uga, letters. "a Warsaw man at work, and a wolf at the plow - the same benefit from both," this proverb expresses the attitude towards the inhabitants of Warsaw as people who are not used to working on the land.

10. Moscow is notable for its relief.

V.I. Dahl's dictionary contains proverbs and sayings Moscow is humpbacked; two brothers are from the Arbat, and both are hunchbacked; do not go to the Arbat, you will be hunchbacked - which indicate the hilly nature of the area.

The Polish parodies do not contain any references to the relief of Warsaw.

11. The peculiarity of the demographic composition of Moscow and Warsaw.

In Moscow at the end of the XVIII - early XIX centuries, landowners from the provinces brought girls to the show, there were more marriageable brides in it than in the then capital St. Petersburg, where military units and military schools were located, a huge staff of officials and church employees, hence the proverb Peter marries, Moscow marries ^[7].

A parody was recorded in the Polish material, indicating that representatives of different classes lived side by side in Warsaw: kucharka w Warszawie dzieli worek z panią, letters. "a cook in Warsaw shares a sack with a lady."

12. Habits and customs of local residents.

They contain parodies and ideas about the customs of local residents. So, Muscovites loved card games: who does not whistle, the whole of Moscow is whistling - the proverb testifies to the popularity of the game of whist among the townspeople. The idea of Warsaw as an entertainment center is contained in Polish parodies: na uciechy i zabawy trzeba jechać do Warszawy, lit. "for fun and fun, you need to go to Warsaw."

In addition, V.I. Dahl's dictionary contains a teaser saying that notes the peculiarities of Moscow pronunciation - akanye: from Maskva, from Pasada, from avashnova row.

In Russian and Polish paremiology, the idea of Moscow residents as liars is widespread: Moscow people sow the earth with rye, but live with lies; w Hiszpanii praktyk, we włoszech doktor, we Francji fryjerz, w Niemczech rzemieślnik, w Danii, w Anglii, w Szkocji kupiec, we Wo łoszech złodziej, w Turczech żołnierz, w Polszcze prokurator, w Moskwie łgarz, w Prusiech gospodarz: pożywią się, lit. "in Spain, a practitioner, in Italy a doctor, in France a hairdresser, in Germany a craftsman, in Denmark, in England, in Scotland a merchant, in Italy a thief, in Turkey a soldier, in Poland a prosecutor, in Moscow a liar, in Prussia a master - they will profit."

The following Polish proverb expresses the attitude towards the inhabitants of Warsaw: warszawianka grzeczna, lecz niestateczna, lit. "Varshavyanka is polite, but fickle."

13. Features and purposes of the districts and streets of Moscow and Warsaw.

A large number of awards containing the names of Moscow and Warsaw districts and streets were found in the studied material, we suggest considering the collected proverbs and sayings.

Shout at the top of Ivanovskaya Street - the proverb mentions the Moscow Kremlin Square, located next to the bell tower of Ivan the Great. In the XVI—XVII centuries. there were judicial services and orders, the heads of which were obliged to inform the people about the royal decrees. But since the majority of the population was illiterate, the decrees were loudly read to the audience.

By itself, the expression in all Ivanovskaya acquired the meaning of ‘very’, ‘strongly’ and became part of other parodies: to roll in all Ivanovskaya, to roll in all Ivanovskaya.

He writes like a broomstick on a non-linear one, i.e. ‘writes illegibly'. The expression referred to illiterate clerks who illegibly wrote letters. Numerous orders were placed on Neglinnaya Street.

The appearance of the award buffoon plays songs from Presnya is due to the fact that many buffoons settled in the Presnya area.

The proverb truth at the Resurrection in Kadashi spread in the 30s of the XIX century. It owes its appearance to the then Moscow head Andrei Petrovich Shestov, whose house was located at the Church of the Resurrection of Christ in Kadashi. Over the years of Shestov's work, the Moscow budget has grown many times, in connection with which Muscovites have redone the old saying, the truth has gone to Peter and Paul, and the crook has gone on the ground. In turn, Peter and Paul in this case - the church of Peter and Paul, behind which there was a torture chamber. We will find mention of this in other parodies: Peter and Paul have the truth; every Paul has his own truth. There was also a torture chamber behind the temple of Barbara the Great Martyr, as evidenced by the proverb to Barbara for punishment.

The proximity of Zaryadye to the Kremlin formed the basis of the punning proverb we go from Zaryadye to the Kremlin on the tenth day, i.e. ‘we drive slowly'.

The use of names of districts and streets in some parodies is due to the rhyme: roll the sausage along Sadovaya-Spasskaya!

The names of districts and streets as part of the paremias can be listed to create a comical effect: at all saints on Kulizhki, in Kozhukhov beyond the Prechistensky Gate, in Tverskaya Yamskaya Sloboda, not reaching Taganka, on Vaganka, in Maly Luzhniki, in Gonchary, on Vorgunikha, at Nikola in Tolmachi, on Three Mountains, etc, i.e., ‘nowhere'; beyond Yauza on Arbat, on Vorontsovsky field, near Lice Hill, on Petrovka, not reaching Meshchanskaya, in Kozhevniki, having passed Kotelnikov, in Kislovka near Devichy, in Gonchary, on Three Mountains, in Pushkari, on Lubyanka, on the Clearing itself, etc., i.e. ‘nowhere'.

In Polish paremiology, paremias containing necronyms are common: m achněć kozła na Br ó dno, lit. "fly upside down to Brudno", i.e. "die" - there was a cemetery in the Brudno area; bodaj cię krowami na Powązki wywieźli, lit. "to be taken out on cows to the Wagons", dezerter z Powązek, lit. "deserter from Powonzok", i.e. "miraculously survived"; patrzy na Powązki, lit. "looks at the Povonzki", i.e., "is seriously ill"; żyje za paszportem z Powązek, lit. "he lives with a passport from Powonzok," i.e., "he is about to die," - Powonzki cemetery in Warsaw. In addition to necronyms, there are mentions of streets and districts of Warsaw in the awards: istny Pociej ó w, letters. "true Pochev", i.e. 'a real mess, a dump', - in the Pochev area in Warsaw there was a market for second-hand items; Panna z Nowego Światu, lit. "Panna from the New World", i.e. 'a woman of easy virtue', - New World - central street in Warsaw; rycerz z Rycerskiej ulicy, lit. "the knight from Knyazerskaya Street", i.e. 'bandit', - Knyazerskaya Street had a reputation as a seedy place; z Wierzbowej nam wieści dają, gdzie tańcują albo grają, lit. "news from Vezhbova informs us where they dance and where they play," the editorial office of the newspaper published from 1821 to 1939 was located on Vezhbova Street. Newspapers "Warsaw Courier"; do Botaniki na wodę i pierniki, lit. "to the Botanical Garden for water and gingerbread" - in the middle of the XIX century. mineral water was sold in the Botanical Garden, for which the residents of Warsaw willingly came.

Often, the names of streets located far from each other are contained in the same parody, which creates the effect of a pun: dzika wprost Ok ó lnika, letters. "Wild along the Eyepiece"; r ó g Bednarskiej i Młynarskiej, lit. "the corner of Bednarskaya and Mlynarskaya".

A number of street names are included in the parodies for the sake of rhyme: i na Wr ó bl é j nic bez rubli, letters. "and you can't buy anything with rubles without rubles";

jak cię walnę, to polecisz na Krochmalnę, lit. "as soon as I hit, you will fly to Krokhmalnaya"; jak cię zwalę, to polecisz na Podwalę, lit. "as soon as I hit you, you'll fly in the Basement."

Some street names have a literal meaning and are used in wordplay awards: ludna cudna, bo bezludna, letters. "crowded is wonderful because it is deserted"; na Ciepłej mieszkasz, nie masz się czym chwalić: Ciepła nie ciepła, jak nie ma czym palić, lit. "[if] on a blind [lit. "warm"] you live, there is nothing to brag about: Chepla [lit. "warm"] is not warm because there is nothing to heat"; na Gołębiej ulicy mieszkają miłośnicy, lit. "on Golembey [lit. "pigeon"] lovers live on the street"; na Ptasiej ulicy w Szczygła kamienicy, lit. "on the Bird [lit. "bird's"] the street in the house of Shchigla [lit. "goldfinch"]"; Niecała już cała, lit. "Netsalaya [lit. "not whole"] is already whole", i.e. 'after repair'; Próżna już niepróżna, letters. "Spring [lit. "empty"] is no longer empty", since it was built up; poszł a Pi wkną i Hożą, a wr ó ciła Wsp ó lną i Niecałą, lit. "went [by] Hemp [letters. "beautiful"] and Hoge [letters. "prigozhey"], and returned [by] Vspulnoy [lit. "joint"] and non-joint [letters. "not whole"].

Thus, in the course of the study, it was possible to establish the multicomponence of linguistic and cultural images of Moscow and Warsaw. Russian and Polish parodies contain ideas about these cities as the centers of economic, political and cultural life in Russia and Poland. At the same time, the parodies express the traditional attitude towards Moscow and Warsaw as rich, beautiful cities with a high standard of living, developed trade, but at the same time expensive and dangerous. The parodies characterize the residents of Moscow and Warsaw, their habits and mores, and also refer to the role of individual streets and districts in the life of cities. The study also found that the Russian language parodies contain ideas about Moscow as a city associated with important events in the history of Russia, a city with rich architecture and certain relief features. The above-mentioned ideas about Warsaw were not recorded in the Polish language parodies.