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Научная статья УДК 811.111'01
Библейская фразеология английского языка в диахронии
С. В. Мухин1, Д. А. Ефремова2
1,2Московский государственный институт международных отношений МИД России, Москва, Россия [email protected] 2 [email protected]
Аннотация.
Ключевые слова:
Исследуются структурно-семантические аспекты развития библейской фразеологии в древне-средне- и новоанглийский периоды. Рассматриваются устойчивые словосочетания в текстах псалтирей IX-XVII веков, переведенных с латинского языка. С помощью методов лингвокульту-рологического, компонентного и контекстуального анализа, фразеологической идентификации и корпусного метода изучаются вопросы этимологии, а также семантики и структуры библейской идиоматики в диахронии. Установлены признаки фразеологического калькирования, отмечен постепенный отход от принципа буквальности при переводе исходных латинских словосочетаний, анализируются примеры семантической и формальной эволюции библейских идиом.
Псалтирь, фразеология, диахрония, древнеанглийский язык, среднеанглийский язык, новоанглийский язык
For citation: Мухин С. В., Ефремова Д. А. Библейская фразеология английского языка в диахронии // Вест-
ник Московского государственного лингвистического университета. Гуманитарные науки. 2024. Вып. 12 (893). С. 47-54.
Original article
English Idioms of the Bible in Diachrony
Sergey V. Mukhin1, Daria A. Efremova2
1,2Moscow State Institute of International Relations of the Foreign Ministry of Russia, Moscow, Russia [email protected] 2 [email protected]
Abstract.
The article aims at diachronic analysis of the structural and semantic aspects of idiomatic word-combinations in the Old, Middle, and New English psalters (9th-17th centuries) translated from the Latin Vulgate version. With resort to the methods of linguocultural, componental and contextual analysis, phraseological identification and corpus method, the article addresses the problems of etymology, semantics and structure of biblical idioms in diachrony. The research focuses on the attributes of phraseological loan-translation and stresses a gradual digression from the principle of literality in translating the original Latin word-combinations. The semantic and formal evolution of biblical idioms is analyzed on the example of specific contexts.
Keywords: Psalter, phraseology, diachrony, Old English, Middle English, New English
For citation: Mukhin, S. V., Efremova, D. A. (2024). English idioms of the Bible in Diachrony. Vestnik of Moscow State
Linguistic University. Humanities, 12(893), 47-54.
INTRODUCTION
The abundance of idiomaticity in the biblical text has Long been a source of attraction for scholars of phraseology. Ample contribution to the research on the subject was provided by such scholars of renown as: J. G. Frazer, Earl R. Mac Cormac, V. G. Gak and many more [Frazer, 1918; Mac Cormac, 1976; Gak, 1993]. Still in demand in various types of discourse, idioms of biblical origin have by no means been exhaustively scrutinized because the bulk of research is built around the present-day structure, meaning and use of bibleisms.
Significant effort in studying historical and functional aspect of modern English idioms was made by A. M. Kaplunenko [KannyHeHKO, 1992]. But what makes the entirety of available study look largely lacunar is almost complete absence of interest in the diachronic aspect. This is characteristic of phraseology in general for two reasons: first, the linguistic evidence is growing increasingly scarce as the researchers apply themselves to trace the history of expressions down to their origins, and second, it is a very challenging task to ascertain that in the past the word-combinations in question enjoyed a phraseological status. The only type of linguistic evidence to make use of is the text of manuscripts.
Such are the circumstances that determine the sources and procedure of the present research. The main tasks to address are these:
1) establishing the etymological nature of biblical idioms by means of etymological analysis;
2) defining the phraseological markers to verify the phraseological status of idiomatic word-combinations by means of phraseological identification;
3) describing the main evolutionary changes affecting biblical idioms by means of com-ponental and contextual analysis.
LINGUISTIC EVIDENCE
The linguistic evidence is taken from the English text of psalters belonging to three historical periods according to the traditional periodization of the history of English. King David's psalms are full of imagery and highly metaphorical, which provides breeding ground for phraseologization. Another reason is that psalms enjoyed immense popularity in the Middle Ages. About four dozen of Old English Psalter versions have survived to this day [Old English ... 2001], with 16 of them glossed1, which constitutes the larg-
1Porck Th. 'You are truly the same': The Varied Nature of Old English Glossed Psalters. 2022. URL: https://thijsporck.com/2022/10/01/ you-are-truly-the-same-the-varied-nature-of-old-english-glossed-psalters/
est topical group of Old English manuscripts. The Psalter is known for having been commonly used as a textbook to learn Latin; it was extensively subject to quotation and reference, which is also an important factor of phraseologization.
Since the English text of the psalms is secondary, i.e. translated, it matters a lot what original text was used as the basis for the translation. To ensure the correctness of the diachronic research, it necessitates that all the original texts should be made in the same language. There is little doubt as to what specific language that has to be: up to the Reformation, Latin as a source language fared uncontested. Therefore, all the Psalter versions submitted to analysis have to be Latin-English translations, with the Vulgate2 being the source text. There are three Psalter versions whose record and nature make them special because they perform the role of landmarks in the course of linguistic and literary history:
1) the Vespasian Psalter3 of the early 8th century, with the 9th century gloss (London, British Library, MS Cotton Vespasian A I). This version is considered to be the earliest collection of psalms ever submitted to translation into (Old) English and, what is more, the earliest attested attempt to render a biblical text into the vernacular language on the British soil [Ball, 1970];
2) Wycliffe's Bible4 of the late 14th century is a Middle English version, which reflected John Wycliffe's growing religious dissent and marked the transition from the word-for-word to sense-by-sense principle of translation. Accordingly, the text is presented in two varieties: the 1382 more literal translation and more liberal, released posthumously in 1394 [Hague, 19--]. The latter is of more interest for the purposes of the present research;
3) the Douay-Rheims Bible5 was published in 1582-1610 in France and is known for being, again, a translation from Latin in the aftermath of Reformation, when such occasions grew rare enough, and most contemporarily produced English versions of the Bible were translated from Greek and Hebrew [Pope, 1910].
2Vulgate. The Holy Bible In Latin Language With Douay-Rheims English
Translation. URL: https://vulgate.org/
3The Oldest English Texts. Sweet H. (ed). London, 1885.
4The Holy Bible containing the Old and New Testaments, with the
Apocryphal Books in the Earliest English Versions Made from the Latin
Vulgate by John Wycliffe and his Followers. J. Forshall, F. Madden (ed.).
Vol. 1. Oxford: University Press, 1850.
5The Holy Bible. Douay Rheims Version with Deuterocanon. The Lord Henfield Edition, 2024.
All the three versions listed above have the Vulgate as the translation source. The Latin original texts feature some marginal lexical variations, with infrequent alternation of synonyms, but in essence those are one and the same text. English translations demonstrate chronologically stepping down degrees of literality ranging from the highest in the Vespasian Psalter gloss to the lowest in the New English Douay-Rheims Bible.
ETYMOLOGICAL ASPECT
The text of the 150 psalms is traditionally ascribed to King David and in this interpretation has to be placed around the 10th-11th centuries BC. Being an integral part of the Old Testament, the psalms played an important role in providing the continu-ality of the biblical written tradition in various lin-guocultures. In case of the Anglo-Saxon culture, Latin is the immediate source that relayed the text of psalms with all its poetic, metaphorical, and hence phraseological patrimony.
The first available translation found in the Vespasian Psalter appeared soon after Christianity took root in England. The gloss shows the translators' consistent tendency to follow the principle of literality. In order to fully keep the original form and sense of the sacred text the original Latin syntax, including idiomatic word-combinations, was reproduced with utmost precision. In terms of phraseology, it means loan-translation, or calque. Phraseological calques became the earliest outer means of replenishing the (Old) English phrase-stock. This fact itself is important in proving the phraseological status of the expressions in question, as phraseological loan-translation can result in nothing less than emergence of a new phraseologism in the recipient language.
A phraseological calque has several distinct characteristics, which can be best displayed by a specific example:
Vulgate: Reges eos in virga ferrea et tamquam vas figuli confringes eos (Psalter 2:9)
Vespasian: 6u reces hie in jerde iserre & sweswe fet lames 6u jebrices hie
The verse above offers two word-combinations which may and should be interpreted as idiomatic. In modern variant these are to shepherd with an iron wand and to break like a potter's jug. The Vespasian version is absolutely literal; it is a typical calque, which can be proven by the following:
1) the number of the word-combination components in the Latin original and in the gloss is almost identical: 4:4 for the first idiom and
4:5 for the second one (the Latter difference, incidentally, is of no great importance as it may be merely a matter of spelling: the Old English swe swe for the Latin tamquam or tam quam);
2) the word order in both cases demonstrates absolute word-for-word coincidence;
3) there is the highest affordable likeness of grammar categories and forms both in the original and gloss (e. g. the verbs regere and recan in the form of pr&sens indicativi acti-vi, 2nd person singular, or the nouns figulus and lam in the form of genitivus singularis and suchlike);
4) the structural model of the idiom appearing in Old English as a result of translation, patterns itself on that of the Latin original;
5) the key components of the expressions both in the original and translation are related to the same codes of culture: agentive and material. The interaction of these codes is inherent in creating a certain phraseological image;
6) both in the original and gloss the idiomatic transference of meaning is achieved by means of metaphorization. In the first case the symbolic function of a shepherd and his iron wand is resorted to in order to express the idea of a strict ruler empowered to exercise authority over his people. In the second case a broken to fragments clay pot symbolizes complete ruin and defeat.
Literal translation, tantamount to phraseological calque, in the theory and practices of interpretation is usually conceded to be a failure, but in this situation, it appears to be essential means of constructing the phraseological system of a language at the dawn of its written history.
PHRASEOLOGICAL MARKERS
Phraseological meaning is formed under the influence of culture as a result of intersemiotic transposition [Зыкова, 2015]. Specific semiotic fields are the source of transferring the conceptual content into the symbols of another semiotic system - the language. Such process gives rise to new idioms.
An idiom is understood to be a fixed combination of lexical components. It is reproduced in speech and is based on the stable correlation between certain lexico-grammatical structure and meaning1. The task of verifying the phraseological status of biblical idioms in their historical form is addressed proceeding
1Телия В. Н. Фразеологизм // Русский язык: Энциклопедия / гл. ред. Ю. Н. Караулов. 2-е изд., перераб. и доп. М., 1997.
from the assumption that phraseological status can be verified convincingly enough on the basis of two main markers of phraseologization: 1) recurrence of a word-combination in the text of a given manuscript and other textual sources; 2) stability of the phraseological image in diachrony.
The best way of showing how these rather abstract markers are realised in practice, is by virtue of specific examples. There is a comparatively infrequent somatism flesh, which occurs to be in a number of Psalter verses, which in the Douay-Rheims version read as follows:
moreover my flesh also shall rest in hope (Psalter 15:9) And my flesh hath flourished again (Psalter 27:7) For thee my soul hath thirsted; for thee my flesh
(Psalter 62:2) all flesh shall come to thee (Psalter 64:3) my bone hath cleaved to my flesh (Psalter 101:6) Pierce thou my flesh with thy fear (Psalter 118:120) Who giveth food to all flesh (Psalter 135:25) let all flesh bless thy holy name for ever (Psalter 144:21)
It can be noticed that in three of the contexts above the word flesh goes together with all, which marks the recurrence of this word-combination in the Psalter. But not in the Psalter alone because in other books of the Bible it also is recurrent. Below are a few more contexts from the Douay-Rheims version:
All flesh is grass {Isaiah 40:6)
all flesh shall be no more destroyed with the waters of
a flood (Genesis 9:11) I am going the way of all flesh (1Kings 2:2)
In New English the word-combination all flesh with the meaning "the mankind" or "all the living creatures" does have a phraseological status because it is recurrently used in different textual sources by different authors and is listed in dictionaries of idioms. The lexicographic criterion is of minor importance, as it is absolutely invalid for Old and Middle English. However, the criterion of recurrence both in one text and in various texts is always secure enough. For instance, recurrence of the idiom is also to be noted in the same and more contexts of Wycliffe's Bible, and has to be interpreted as a proof of its phraseological status in Middle English:
Ech fleisch is hei (Isaiah 40:6)
ech fleisch schal no more be slayn of the watris of the 3reet flood (Genesis 9:11)
Y am the Lord 3od of al fleisch (Jeremiah 32:27)
Y schal helde out my spirit on ech fleisch (Acts 2:16)
for the lijf of ech fleisch is in blood (Leviticus 17:14) Ech fleisch schal faile to3idere (Job 34:15)
The number of contexts with the word-combination ech fleisch is more than sufficient to make sure that in Wycliffe's time the expression was very recurrent.
Phraseological status has to be proven not only by recurrence of a word-combination in various contemporary texts, but also by diachronic recurrence. It means that the idiom has to be found in chronologically diverse texts in order to earn the title of an idiom. In this respect the most problematic forms are the earliest ones, as the quantity of linguistic evidence is in inverse proportion to its age. Nevertheless, even within the confines of the Old English period it is possible to definitely detect recurrence:
Vulgate: sicut fluit cera a facie ignis (Psalter 67:3)
Vespasian: swe flowed wex from onsiene fyres
Eadwine's1: swa swa flowed weax from ansine fyres
Arundel2: swaswa milte^ & flew^ weax fram ansyne fyres
Cambridge3: swa swa flowyd wiex fram ansyne fyrys
Junius4: swa flowed wex from onsiene fyres
Lambeth5: swaswa flywd weax fram ansene fyres
Paris6: swa fram fyre weax flowed and mylted
Vitellius7: swaswa flewd weax of ansyne fyres
The adverbial expression in the eight Old English Psalter versions above metaphorically represents the idea of complete disappearance, as is clear from the overall context of the verse:
As smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God (Douay-Rheims 67:3).
The image of melting wax exposed to fire shows remarkable persistence from one version to another all through more than four centuries which comprise the versions above. Despite some variability of the lexis and syntax (e.g. lexical alternations flowan / miltan or the alternation of the prepositions fram / of alongside with the differences in the word order that make the Paris version special), the repeated set of key components (i.e.
1Eadwine's Canterbury Psalter. Harsley F. (ed.). London, 1889.
2Der Altenglische Arundel-Psalter. Heidelberg, 1910.
3Der Cambridger Psalter. Darmstadt, 1964.
4Der Altenglische Junius-Psalter. Heidelberg, 1908.
5 Der Lambeth-Psalter. Helsingfors, 1909.
6The Old English Version of the Heptateuch, ^lfric's Treatise on the Old and New Testament and his Preface to Genesis. Crawford S. J., Blitt B. (ed.). London, 1922.
7The Vitellius Psalter. Rosier J. L. (ed.). Ithaca, N.Y., 1962.
flowan, weax, ansyn, fyr) is ever stable. Not only is the image entirely preserved in Old English but also the later historical periods testify to its stability. In the Wycliffe version it is worded as follows: as wax fletith fro the face offier. The Germanic ansyn gives way to the Romanic face, but it does not affect the image and meaning, which remain intact. The New English context referred to earlier also has the identical image.
EVOLUTION OF IDIOMS: MEANING AND STRUCTURE
In terms of evolution, leaving aside the aspects of phonetics and style as little relevant, let us focus on semantics and grammar. The lexical composition of idiomatic expressions, as of the late 14th century, shows one obvious tendency for romanization, fully in accordance with the general development of the Middle English word-stock. Germanic components get commonly replaced with Old French equivalents:
Vulgate: Lingua mea calamus scribx velociter
scribentis (Psalter 44:2)
Vespasian: tun3e min hreod writ hredlice writendes
Wycliffe: Mi tun3e is a penne of a writere; writyn3e
swiftli
Douay-Rheims: My tongue is the pen of a scrivener that writeth swiftly
In the set of contexts above the substantive phrase a pen of a scribe stands for TONGUE. In the entirely Germanic Vespasian version the first component is the noun hreod (reed), which literally reproduces the Latin calamus (cane). The plant is known to have been used to make writing tools in antiquity. The Middle Ages saw a change of the technics, with feathers becoming the main instrument for writing. This innovation made the meaning of the noun rede obscure in this context. Hence the replacement of it with the Romanic penne (feather). The Renaissance brought in more romanization; in this particular case the Douay-Rheims version offers the Romanic component scrivener instead of the Germanic writer, which is used in the earlier versions.
The changes of the lexical composition went hand in hand with the changes of realia. New concepts and objects came in abundance from the continent with their original names. The proof is provided by the Psalter as well as by other biblical books, e. g.:
/4-S Gospel1: wundon pyrnenne cyne-helm and
asetton hyne on his heafod (Mt. 19:2)
1The Gospel according to Saint John in Anglo-Saxon and Northumbrian Versions. W. W. Skeat (ed). Cambridge: University Press, 1878-1887.
Wycliffe: writhen a coroun of thornes, and setten on his heed
Douay-Rheims: platting a crown of thorns, put it upon his head
In the Old English variant of the expression crown of thorns, which is a symbol of suffering, the concept CROWN is conveyed by the Germanic composite cyne-helm reflecting the realia of pre-Norman England, with reference to tribal kinship and helmets worn by Anglo-Saxon chiefs. In the High Middle Ages and henceforth, the Romanic word coroun marks the transition from tribalism to nationhood, of which a crown is a token. Jesus Christ is thus understood to be a king of a much greater regal status than it can be associated with a tribal chief's headgear.
When the general meaning of an idiom is diachronically unchanged, there can be noticed some modifications of the image effected by lexical means:
Vulgate: ero similis discendentibus in lacum
(Psalter 27:1)
Vespasian: ic biom 3elic astijendum in sead
Wycliffe: Y schal be maad lijk to hem, that joen doun in to the lake
Douay-Rheims: I become like them that go down into the pit
In the contexts above the verbal idiom to go down into the pit metaphorically and euphemistically spells out "to die". Diachronically the translators choose different words to express the concept GRAVE. Whereas initially in the Vulgate there is lacus, which, besides its commonly known aquatic meaning, in Latin could also denote any cavity in the ground, the Vespasian version prefers the best suitable Old English equivalent sead (pit, hole, well, reservoir, lake) to the possible lacu. The Wycliffe translator opts for literality by using lake. To the Douay-Rheims version readers lake would not sound explicit enough, since its New English meaning is too specific: one can hardly imagine a lake burial in the Christian culture. Hence, the pit.
In spite of quite a few, albeit minor, lexical and semantic variations, in each particular case all diachron-ic (and dialectal) variants retain the main distinctive characteristics: one and the same phraseological meaning and symbolic function. All the variants of the expressions crown of thorns and to go down into the pit both mentioned and bypassed in the present article constitute phraseological invariants of the idioms existing and evolving in English ever since the first written use in the 9th century Vespasian Psalter gloss up to day.
The dynamics and degree of structural development of biblical idioms depends on the two principal
factors: general evolution of the English grammar system and the structural complexity of idioms themselves. The least prone to formal evolution are the structurally simpler two-component idioms. The most common types of such are the verbal model V+N and the nominal model Adj+N. The following set of contexts proves the stability of the verbal idiom to set the covenant, which means "to make a solemn agreement":
Vulgate: Congregate illic sanctos ejus qui
ordinaverunt testamentum ejus (Psalter 49:5)
Vespasian: 3esomnia6 6ider hal3e his 6a
jeendebyrnun cydnisse his Wycliffe: 3adere 3e to hym hise seyntis; that
ordeynen his testament Douay-Rheims: Gather ye together his saints to him: who set his covenant
The comparison shows that in this case the ever-going lexical changes of the idiomatic word-combination in bold have no structural match, leaving the V+N model in English intact for at least eight centuries. The same is usually true about attributive phrases with adjectives or participles. The change of the nominal models is often reduced to their mutual substitution. As a rule, original adjectives and participles tend to get succeeded by of-phrases in later versions:
Vulgate: esto mihi in Deum protectorem et in
locum munitum (Psalter 79:3) Vespasian: bio 6u me in 3od 3escildend & in stowe jetrymede
Wycliffe: Be thou to me in to 3od a defendere;
and in to a strenjthid place Douay-Reims: Be thou unto me a God, a protector, and a place of strength
The expression place of strength built on a locative metaphor evinces the meaning of "support, resource". The Old and Middle English participial forms give way to the New English prepositional phrase of + N, thus swapping the original adjectival model for the N+of+N type. The same type is best effectively used to convey the meaning of original genitive phrases of the Ngen+N type:
Vulgate: generatio rectorum (Psalter 111:2)
Vespasian: cneorisse 6ara rehtra Wycliffe: the 3eneracioun of ri3tful men Douay-Rheims: the generation of the righteous
The meaning of the word-combination above is "the descendants of God's followers and true believers". The original Latin and Old English genitive
gets substituted by an of-phrase already in the Wycliffe version.
The more structurally complex an expression is, the more room does it have for diachronic change of whatever kind. This observation is particularly relative to all sorts of paroemiac contexts that the Bible is so full of. It takes the level of a complete sentence for a phraseologically bound word-combination to fully activate evolution, as is below:
Vulgate: ad vesper demorabitur fletus et ad
matutinum latitia (Psalter 29:6)
Vespasian: at efenne wunad wop & to mar3entide blis
Wycliffe: Wepyn3 schal dwelle at euentid; and 3ladnesse at the morewtid
Douay-Rheims: In the evening weeping shall have place, and in the morning gladness
The entire context is too complex to be just an idiom. It is an aphoristic sentence of proverbial nature. Its didactic meaning amounts to the advice for a man to never yield to despair. Grammatically the three English versions above are rather different, due to the two previously mentioned factors: 1) the structural complexity allowing for variability; 2) the mainstream analytical tendency of linguistic development typical of English.
The Vespasian version above repeats the wordorder and grammar forms of the Vulgate word for word. The only exception here is the Present tense of wunian (to reside, to inhabit) instead of the Latin Futurum Primum, for lack of a Future tense in Old English. The Wycliffe version is dramatically different in terms of grammar. Rendering the Latin future form is done by means of an analytical complex with a desemantized verb: schal dwelle succeeds to wunad. Themes and rhemes trade places in both parts of the verse, the word-order becomes direct. A definite article appears to qualify the noun morewtid (morning) (yet never is it there before euentid (evening)). The Douay-Rheims version finalizes the analytical transformation. Now the article appears twice, to follow not only the use, but the rule. The future form gains in analytism by further desemantization and structural discreteness: shall have place. As a result, the New English version of the sentence is structurally almost antithetical to the Old English one, but the original meaning is kept to the fullest.
CONCLUSION
A diachronic study of English biblical phraseology is a task of such scale that it can never claim to be exhaustive. However, it appears affordable to strike
upon a few directions of research that look the most relevant and promising.
First, diachrony is never imaginable without etymology. In this aspect it is important that all the biblical idioms in English are phraseological calques translated in the earlier time from Latin and later from Greek and Hebrew. The influence of the original texts should necessarily be paid heed to.
Second, the key problem of identifying the phraseological status of biblical word-combinations can be efficiently addressed by linguocultural methods
and textual analysis. The former are instrumental in analyzing the phraseological images, which are in fact valid identities of idioms through centuries, while the latter is in demand to study the functional aspect of idiomatics in diachrony.
Third, diachrony inevitably suggests change. Research of this nature has to primarily focus on the development of biblical idioms in two dimensions: semantics and structure, which implies analyzing the lexical and syntactical properties of components used to build idiomatic word-combinations.
СПИСОК ИСТОЧНИКОВ
1. Frazer J. G. Folk-Lore in the Testament. Vol. I. London: MacMillan & Co, 1918.
2. Mac Cormac Earl R. Metaphor and myth in science and religion. Durham, N. C.: Duke University Press, 1976.
3. Гак В. Г. Вопросы сопоставительной фразеологии (библеизмы в русском и французском языках) // Научные труды МПГУ им. В. И. Ленина. К 120-летию основания университета. Серия: Гуманитарные науки. М.: Прометей, 1993. С. 14-21.
4. Каплуненко А. М. Историко-функциональный аспект идиоматики (на материале фразеологии английского языка): дис. ... д-ра филол. наук. М., 1992.
5. Old English Glossed Psalters. Psalms 1-50 / Ed. by Ph. Pulsano. Toronto, 2001.
6. Ball C. J. E. The Language of the Vespasian Psalter Gloss: Two Caveats // The Review of English Studies. 1970. Vol. XXI. Issue 84. P. 462-465.
7. Hague D. Wycliffe: an Historical Study. Toronto, 19--.
8. Pope H. The Origin of the Douay Bible // The Dublin Review. 1910. Vol. CXLVII. P. 294-295.
9. Зыкова И. В. Разновидности процесса фразеологизации с позиции лнгвокультурологического подхода // Вестник МГЛУ. 2015. Выпуск 22 (733). С. 79-91.
REFERENCES
1. Frazer, J. G. (1918). Folk-Lore in the Testament (vol. I). London: MacMillan & Co.
2. Mac Cormac, Earl R. (1976). Metaphor and myth in science and religion. Durham, N.C.: Duke University Press.
3. Gak, V. G. (1993). Voprosy sopostavitel'noj frazeologii (bibleizmy v russkom i francuzskom jazykah) = Problems of Comparative Phraseology (Bibleisms in Russian and French). In Nauch. trudy MPGU im. V.I. Lenina. K 120-letiju osnovanija universiteta. Series: Gumanitarnye nauki (pp. 14-21). Moscow: Prometej.
4. Kaplunenko, A. M. (1992). Istoriko-funkcional'nyj aspekt idiomatiki (na materiale frazeologii anglijskogo jazyka) = Historico-functional Aspect of Idiomatics (Examplified by English Phraseology). Senior Doctorate Thesis. Moscow.
5. Pulsano, Ph. (Ed.) (2001). Old English Glossed Psalters. Psalms 1-50. Toronto.
6. Ball, C. J. E. (1970). The Language of the Vespasian Psalter Gloss: Two Caveats. The Review of English Studies, XXI(84), 462-465.
7. Hague, D. (19--). Wycliffe: an Historical Study. Toronto.
8. Pope, H. (1910). The Origin of the Douay Bible. The Dublin Review, CXLVII, 294-295.
9. Zykova, I. V. (2015). Raznovidnosti protsessa frazeologizatsii s pozitsii lngvokul'turologicheskogo podkhoda = Variants of Phraseologization in the Linguocultural Perspective. Vestnik of Moscow State Linguistic University, 22(733), 79-91. (In Russ.)
ИНФОРМАЦИЯ ОБ АВТОРАХ
Мухин Сергей Владимирович
кандидат филологических наук, доцент доцент кафедры английского языка № 1
Московского государственного института международных отношений МИД России
Ефремова Дарья Андреевна
кандидат филологических наук
старший преподаватель кафедры английского языка № 1
Московского государственного института международных отношений МИД России
INFORMATION ABOUT THE AUTHORS
Mukhin Sergey Vladimirovich
PhD (Philology)
Associate Professor of the English Language Department # 1
Moscow State Institute of International Relations of the Foreign Ministry of Russia
Efremova Daria Andreevna
PhD (Philology)
Senior Lecturer of the English Language Department # 1
Moscow State Institute of International Relations of the Foreign Ministry of Russia
Статья поступила в редакцию одобрена после рецензирования принята к публикации
02.09.2024 03.10.2024 18.10.2024
The article was submitted approved after reviewing accepted for publication
