CONTENTS

INTRODUCTION………………………………………………………………
CHAPTER I. THEORETICAL BACKGROUND OF THE CONCEPT OF
PHRASEOLOGICAL UNIT …………………………………………………

1.2 ………………………………………………
1.2 ………………………………………………………..
................

CHAPTER II. CONTRASTIVE ANALYSIS OF IDIOMS EXPRESSING

"BODY PARTS" IN THE ENGLISH, KYRGYZ AND RUSSIAN
LANGUAGES………………………………………………………………………
2.1. ………………………………….
2.2………..
………

CHAPTER III. CONTRASTIVE ANALYSIS OF IDIOMS EXPRESSING

“BODY PARTS” IN ENGLISH, KYRGYZ AND RUSSIAN LANGUAGES
3.1 Idioms with the components of “body parts”
3.2 Complete equivalents of English Body Idioms in Kyrgyz and Russian
CONCLISION……………………………………………………………………..
REFERENCE
………………………………………………………………………
 INTRODUCTION
One of the essential tasks of building a powerful state with a highly developed
economy is active participation in the process of training highly developed, skilled
professionals for various fields of industry and creation of auspicious conditions
for getting education. Taking it into account much attention is being paid to
training competent specialists in all branches of industry for the Republic of
Kyrgyzstan.

The idioms - an essential and extremely dedicated language components,

the most striking, unique, unusual, culturally significant and nationally specific,
able to express not only the features of the language, but its speakers attitude,
mindset, mentality, national character and thinking style.
The English idioms, it is very rich and diverse in form and semantics. Idioms-
an extremely complex phenomenon, the studying of which requires its own
research methods and the use of data from other sciences - lexicology, stylistics,
history, language, etc.
No doubt that the idioms give our speech the brightness, originality and national
character, which distinguishes the languages from each other. However, when
talking about national identity, we cannot ignore the fact that idioms are present in
all languages and are a universal feature.
As noted the L.P. Smith somatic idioms being ―the core of idiomatic speech‖ of
modern English language, is the actual theme for many contrastive research. In
spite of the many works, which devoted to data theme group, the contrastive study
of somatic idioms of three English, Russian and Kyrgyz languages did not consider
till nowadays.
The appointed reason is the conditions of our theme choice and the topicality
because the complex study of somatic lexical of English, Russian and Kyrgyz
languages in semantic word formation and lingua cultural aspect was not the
subject of research.
 Wide introduction of advanced methods for training specialists based on
theoretical knowledge and practical usage has become an urgent task today. To
know foreign languages is very important in training future generation.
Modern works on phraseology of national languages tend to consider the
phraseology as the language aspect in the formation of national culture and cultural
participation in the formation of the national language. In modern linguistics the
principle of anthropocentrism is declared as one of the linguistics basic principles,
so the research of the national and cultural identity of phraseological system seems
to be very promising and topical issue. Within anthropological linguistics a
necessity of a unified theory of language and human being makes application to
the phraseological system of the language to be very natural and necessary. It
represents the most nationally-deterministic and original phenomenon. The closest
ties between language and culture lie in vocabulary and phraseology.

Incentive for development of phraseological fund of any languages is productive

process of formation of various modifications of PU. Linguistic literature offers
different classifications of PU by the degree of equivalency. There are several
types of correspondences to imaginative phraseological units of the original.
Phraseological equivalents are the first type of correspondences. When these
correspondences are used, the entire complex of translated unit’s meaning is
preserved. In this case the translated phraseological unit coincides with the
phraseological unit of compared language by all characteristics: “strike the iron
while it is hot”—“Куй железо, пока горячо”. However phraseological equivalents
are few. Phraseological units of the second type are so-called phraseological
analogy. In this case the translation unit can be based on different image: “a bird in
the hand is worth two in the bush”—“A titmouse in hand is better than a crane in
the sky”, etc. The use of such correspondence provides sufficiently high degree of
equivalence. However, this type of translation is irrelevant when a phraseological
unit has poignant national nuance in translating language. As a rule, translation
conveys what is said by a foreign author of original text, and it would be strange if,
for example, some English lord claims that you shouldn’t “take your samovar to
Tula” (carry coals to Newcastle) (Vinogradov, 2001). The third type of
phraseological correspondences is called zero equivalence or lacunarity.
Translation of such phraseological units is made using calquing: “The grass is
always greener on the other side of a fence”. Calques make it possible to keep
image of the original that is of prime importance in literary translation.
The following calked fixed phrase is clear enough: Он недостоин и воду
таскать для нее (Не is not fit to carry water for her), and foreign origin of the
calque “ставить телегу впереди лошади” (to put the cart before the horse)
(Balakova et al., 2014) is not felt at all, since it’s clear what means to break correct
consequence of actions. When the interpreter translator fails to use any of
represented types of phraseological correspondences, he or she has to convey
figurative meaning of phraseological unit.
Expression “to cut off with a shilling” relates to the fact that if father wants to
disinherit his son, he cannot but mention the son in his will. In this case the son
officially gets only a shilling that means disinheritance (Naumova, 2012).
Following structural-typological and function-semantic approaches, we classify
phraseological units as full, partial, and zero equivalents and analogues. The
carried out study allowed distinguishing the universal and the differential in two
languages of different structure. The existence of large group of phraseological
units of phrase thematic field “family” in phraseology of both languages refers to
the area of the universal.

The topicality of the work is to compare physiological units of three not cognate
languages certain lexical – semantic fields.

The object of this study is idioms of tree languages: English, Russian and
Kyrgyz, which is a mixed number of languages being compared. And we study
not all physiological funds of these languages, but only the lexical - semantic fields
Body parts”. This is such idioms, which contains in its composition the
components “body parts” or so-called somatic idioms. For example; to be glad to
see back of someone, to be all ears, to knock one’s head against a break wall.
(English). Сидеть на шее у кого - либо, совать голову в петлю, с гулькин нос.
(Russian). Кулак мурунду шылып салгандай, баш териси он, бутун бутколун
кол кылуу. (Kyrgyz).

The aim of the work is to study semantic features of somatic idioms in

English, Russian and Kyrgyz languages and make a contrastive analysis. To
achieve this arm was accomplished the following tasks

1 Give a definition of physiological units and consider the theoretical materials on

theme “semantic classification and comparative Phraseology”.

2 define the concept of “somatism”.

3 study and analysing the connotative meaning of idioms with components “Body
parts” in English, Russian and Kyrgyz languages.

4 classified the somatic idioms based on their semantic features

5 expose to contrastive analysis the somatic idioms of three languages

6 Study and determine the main linguistic and extra linguistic facts, which have
influence on equivalents of idioms and identify the degree of inter language
equivalence.

As a theoretical material served the work of home and foreign linguists in

sphere of phraseology, semantics and comparative phraseology: V.V. Volgograd,
A.V.Kunin, A.P.Nasarov, Osmonova J. Solodub U.P. and many others.

Source of this research were more than 4000 somatic idioms in English,
Russian and Kyrgyz languages together. Also special phraseological and different
types of dictionaries served as a source of this work.
 Theoretical significance is that the results of our research paper can be used
in the solution of very actual problems, as a general translation‘s theories and so in
studying idioms of not cognate languages by method of contrastive analysis.

Practical value is that result of our research can be served as rich and variety
real materials for future studying and development of somatic English idioms and
their equivalents in Russian and Kyrgyz languages.

The new approach of this work is to study the English, Russian and Kyrgyz
somatic idioms deeper and consider their metaphorical meanings.

The novelty of the work is explained by the necessity of more detailed

research of questions concerning structural and somatic peculiarities of verbal
phraseological units of modern English.

The structure of the work consists of introduction, two chapters, conclusion

and bibliography.

In first chapter “The theoretical background of research” was considered the

main concept of research: “The concept of phraseological unit”, “Semantic
classification of phraseological unit”, “Historical development of comparative
Phraseology”. In the second chapter “Contrastive analysis of idioms expressing
“body parts” in English, Russian and Kyrgyz languages” was researched the
somatic idioms of these languages. By analysing was determined the figurative
meanings of somatism, was made the contrastive analysis of somatic English
idioms and their equivalents in Russian and Kyrgyz
CHAPTER I. DEFINITION OF PHRASEOLOGICAL UNITS
1.2. Phraseological units and their distinguishing features

Phraseological units, or idioms, as they are called by most western scholars,

represent what can probably be described as the most picturesque, colourful and
expressive part of the language's vocabulary.
If synonyms can be figuratively referred to as the tints and colours of the
vocabulary, then phraseology is a kind of picture gallery in which are collected
vivid and amusing sketches of the nation's customs, traditions and prejudices,
recollections of its past history, scraps of folk songs and fairy-tales. Quotations
from great poets are preserved here alongside the dubious pearls of philistine
wisdom and crude slang witticisms, for phraseology is not only the most colourful
but probably the most democratic area of vocabulary and draws its resources
mostly from the very depths of popular speech.
And what a variety of odd and grotesque images, figures and personalities one
finds in this amazing picture gallery: dark horses, white elephants, bulls in china
shops and green-eyed monsters, cats escaping from bags or looking at kings, dogs
barking up the wrong tree and men either wearing their hearts on their sleeves or
having them in their mouths or even in their boots. Sometimes this parade of funny
animals and quaint human beings looks more like a hilarious fancy-dress ball than
a peaceful picture gallery and it is really a pity that the only interest some scholars
seem to take in it is whether the leading component of the idiom is expressed by a
verb or a noun.

The metaphor fancy-dress ball may seem far-fetched to sceptical minds, and
yet it aptly reflects a very important feature of the linguistic phenomenon under
discussion: most participants of the carnival, if we accept the metaphor, wear
masks, are disguised as something or somebody else, or, dropping metaphors,
word-groups known as phraseological units or idioms are characterised by a double
sense: the current meanings of constituent words build up a certain picture, but the
actual meaning of the whole unit has little or nothing to do with that picture, in
itself creating an entirely new image.
So, a dark horse mentioned above is actually not a horse but a person about
whom no one knows anything definite, and so one is not sure what can be expected
from him. The imagery of a bull in a china shop lies very much on the surface: the
idiom describes a clumsy person (of. with the R. слон в посудной лавке). A white
elephant, however, is not even a person but a valuable object which involves great
expense or trouble for its owner, out of all proportion to its usefulness or value,
and which is also difficult to dispose of. The green-eyed monster is jealousy, the
image being drawn from Othello1. To let the cat out of the bag has actually nothing
to do with cats, but means simply "to let some secret become known". In to bark
up the wrong tree (Amer.), the current meanings of the constituents create a vivid
and amusing picture of a foolish dog sitting under a tree and barking at it while the
cat or the squirrel has long since escaped. But the actual meaning of the idiom is
"to follow a false scent; to look for somebody or something in a wrong place; to
expect from somebody what he is unlikely to do". The idiom is not infrequently
used

1
O, beware, my lord, of jealousy; It is the green-eyed monster, which
doth mock the meat it feeds on... in detective stories: The police are
barking up the wrong tree as usual (i.e. they suspect somebody who has
nothing to do with the crime).
The ambiguousness of these interesting word groups may lead to an amusing
misunderstanding, especially for children who are apt to accept words at their face
value.

Little Johnnie (crying): Mummy, mummy, my auntie Jane is dead.

Mother: Nonsense, child! She phoned me exactly five minutes ago.
Johnnie: But I heard Mrs. Brown say that her neighbours cut her dead.

(To cut somebody dead means "to rudely ignore somebody; to pretend not to
know or recognise him".)
Puns are frequently based on the ambiguousness of idioms:
"Isn't our Kate a marvel? I wish you could have seen her at the Harrisons'
party yesterday. If I'd collected the bricks she dropped all over the place, I could
build a villa."

(To drop a brick means "to say unintentionally a quite indiscreet or tactless
thing that shocks and offends people".)
So, together with synonymy and antinomy, phraseology represents expressive
resources of vocabulary-
V. H. Collins writes in his Book of English Idioms: "In standard spoken and
written English today idiom is an established and essential element that, used with
care, ornaments and enriches the language." [ ]
Used with care is an important warning because speech overloaded with idioms
loses its freshness and originality. Idioms, after all, are ready-made speech units,
and their continual repetition sometimes wears them out: they lose their colours
and become trite clichés. Such idioms can hardly be said to "ornament" or "enrich
the language".
On the other hand, oral or written speech lacking idioms loses much in
expressiveness, colour and emotional force.
In modern linguistics, there is considerable confusion about the terminology
associated with these word-groups. Most Russian scholars use the term
"phraseological unit" ("фразеологическая единица") which was first introduced
by Academician V.V.Vinogradov whose contribution to the theory of Russian
phraseology cannot be overestimated. The term "idiom" widely used by western
scholars has comparatively recently found its way into Russian phraseology but is
applied mostly to only a certain type of phraseological unit as it will be clear from
further explanations.
There are some other terms denoting more or less the same linguistic
phenomenon: set-expressions, set-phrases, phrases, fixed word-groups,
collocations.
The confusion in the terminology reflects insufficiency of positive or wholly
reliable criteria by which phraseological units can be distinguished from "free"
word-groups.
It should be pointed out at once that the "freedom" of free word-groups is
relative and arbitrary. Nothing is entirely "free" in speech as its linear relationships
are governed, restricted and regulated, on the one hand, by requirements of logic
and common sense and, on the other, by the rules of grammar and combinability.
One can speak of a black-eyed girl but not of a black-eyed table (unless in a piece
of modernistic poetry where anything is possible). Also, to say the child was glad
is quite correct, but a glad child is wrong because in Modern English glad is
attributively used only with a very limited number of nouns (e. g. glad news), and
names of persons are not among them.
Free word-groups are so called not because of any absolute freedom in using them
but simply because they are each time built up a new in the speech process where-
as idioms are used as ready-made units with fixed and constant structures.

The connotative meaning and rethinking of word-names of body parts as

part of phraseological units
Somatisms are characterized by a complex system of figurative meanings and
increased productivity in the field of word formation and phrase formation.
Somatisms, which are the names of the external parts of the human body, i.e. most
active and functionally obvious to humans.
In turn, they fall into two classes: this is the head, face (and its components —
eyes, nose, mouth, ears) on the one hand, and limbs — arms, legs — on the other
hand.
Around the center are grouped the names of other specific parts of the body that
have this in common with the word somatism, often derived from the former.
In the first place in phrase-forming activity are words denoting a hand, eyes, head.
The named components most directly correspond to the sensory (eye) and logical
(head) levels of cognition, as well as the measure of its truth - practice (hand).
These components of phraseological units relate in their independent use to the
high-frequency zone of the lexical composition, to its most ancient, primordial and
social significant part. As a rule, these are ambiguous words, the individual
figurative meanings of which are more or less noticeable in the phraseological
meanings of individual phraseological units. However, the decisive role is
undoubtedly played by their main, primary, direct meanings.

According to A. Blum, somatic phraseological units represent a huge group in

modern English. The most common use of somatism is hand. Next in frequency
are head , eye, face, ear (ass, butt), foot, nose, finger, heart. Other somatisms (leg,
arm, back, bone, brain, ear, tooth, skin, shoulder, neck, tongue) are less used, but
their phrase-forming activity is quite high [8, p.1].
 Parts of the body and their names in English are also symbolic.
People use the names of body parts in a figurative meaning - in comparisons,
metaphors, idioms, proverbs, wanting to more fully convey their thoughts or make
a greater impression of what was said. Native speakers resort to words that call
their organs to describe a wide variety of areas of reality, including emotions. Own
body is the closest for a person, they compare with him when they talk about
something as familiar as possible.
The expression - to have something at one's fingertips - to know how your five
fingers speak for itself.
The organs of the human body can be classified in different ways and
distinguished into groups according to various criteria: for example, there are
organs that receive information from the outside - these are eyes, ears, and nose. In
this, on the contrary, the stomach, shoulders and legs are not involved. Language is
the authority responsible for transmitting information. Therefore, the language is
referred to when they speak of its coming from the speaker. There are, for
example, organs that perform movements and gestures necessary for
communication. Others do not participate in this. All parts of the body are
necessary for human activity. For example, you can often hear phrases: “do you
have no hands?” or "you have no legs?", "where were your eyes?". These
expressions are used ironically when a person does not fulfill what he is being
asked for or does not go anywhere.
Two main semantic types of gestures are distinguished: communicative (gestures
that carry information that the gesticulator deliberately conveys to the addressee —
wag his fist, wave his hand, show his tongue, point his finger, wink, bow, twist his
finger at the temple, etc.). and symptomatic (indicate the speaker’s emotional state
- open his mouth (in amazement), tighten his lips, bite his lips, drum his finger on
the table). Symptomatic gestures are intermediate between physiological
movements and communicative gestures. What unites them with movements is that
the manifestation of any emotion is initially physiological.
In different cultures, the same gestures can have completely different meanings.
This often creates big problems in intercultural communication and explains the
presence of phraseological pseudo-equivalents in comparable languages.

Facial expression is a change in the facial expression of a person. It allows you to

express all universal emotions: sadness, happiness, disgust, anger, surprise, fear
and contempt.

In the anatomical sense, there are a lot of body parts. But most of them became
known hardly earlier than 100-150 years ago. These names are not common in the
speech of non-professionals, are not included in sayings, proverbs, idioms,
artworks, and even more so in legends and myths. Only parts of the body, in the
traditionally linguistic sense, have symbolic meaning, which can be defined as the
external organs of the body, with the exception of the word heart. Consider the
connotative shades of the meanings of some of them

1.2. Structure and classification of phraseological units

The vocabulary of a language is enriched not only by words but also by

phraseological units. Phraseological units are word-groups that cannot be made in
the process of speech; they exist in the language as ready-made units. They are
compiled in special dictionaries. The same as words phraseological units express a
single notion and are used in a sentence as one part of it. American and British
lexicographers call such units «idioms». We can mention such dictionaries as:
L.Smith «Words and Idioms», V.Collins «A Book of English Idioms» etc. In these
dictionaries we can find words, peculiar in their semantics (idiomatic), side by side
with word-groups and sentences. In these dictionaries they are arranged, as a rule,
into different semantic groups [3, p.136]. Phraseological units can be classified
according to the ways they are formed, according to the degree of the motivation of
their meaning, according to their structure and according to their part-of-speech
meaning.
A.V. Koonin classified phraseological units according to the way they are
formed. He pointed out primary and secondary ways of forming phraseological
units. Primary ways of forming phraseological units are those when a unit
is formed on the basis of a free word-group:
a) The most productive in Modern English is the formation of phraseological units
by means of transferring the meaning of terminological word-groups, e.g. in
cosmic technique we can point out the following phrases: «launching pad»,«to link
up»;
b) a large group of phraseological units was formed from free word groups by
transforming their meaning, e.g. «granny farm», «Troyan horse»;
c) phraseological units can be formed by means of alliteration, e.g. «a sad sack»,
«culture vulture», «fudge and nudge».
d) they can be formed by means of expressiveness, especially it is characteristic for
forming interjections, e.g. «My aunt!», «Hear, hear!» etc.

e) they can be formed by means of distorting a word group, e.g. «odds and ends»
was formed from «odd ends»,
f) they can be formed by using archaisms, e.g. «in brown study» means «in gloomy
meditation» where both components preserve their archaic meanings,
g) they can be formed by using a sentence in a different sphere of life, e.g. «that
cock won’t fight» can be used as a free word-group when it is used in sports (cock
fighting ), it becomes a phraseological unit when it is used in everyday life,
because it is used metaphorically,
h) they can be formed when we use some unreal image, e.g. «to have butterflies in
the stomach», «to have green fingers», etc.
i) they can be formed by using expressions of writers or palpitations in everyday
life, e.g. «Corridors of power» (Snow), «American dream» (Alby) «locust years»
(Churchil), «the winds of change» (Mc Millan).
Secondary ways of forming phraseological units are those when a phraseological
unit is formed on the basis of another phraseological unit; they are:
a) conversion, e.g. «to vote with one’s feet» was converted into «vote with one’s
feet»;
b) changing the grammar form, e.g. «Make hay while the sun shines» is transferred
into a verbal phrase - «to make hay while the sun shines»;
c) analogy, e.g. «Curiosity killed the cat» was transferred into «Care killed the
cat»;
d) contrast, e.g. «cold surgery» - «a planned before operation» was formed by
contrasting it with «acute surgery», «thin cat» - «a poor person» was formed by
contrasting it with «fat cat»;
e) shortening of proverbs or sayings e.g. from the proverb «You can’t make a silk
purse out of a sow’s ear» by means of clipping the middle of it the phraseological
unit «to make a sow’s ear» was formed with the meaning «помилятись».
f) borrowing phraseological units from other languages, either as translation loans,
e.g. « living space» (German), « to take the bull by the horns» (Latin) or by means
of phonetic borrowings «meche blanche» (French), «corpse d’elite» (French),
«sotto voce» (Italian), etc.
Phonetic borrowings among phraseological units refer to the bookish style and
are not used very often.
There are different combinations of words. Some of them are free, e.g. to read
books (news papers, a letter, etc.) others are fixed, limited in their combinative
power, e.g. to go to bed, to make a report. The combinations of words which are
fixed (set-expressions) are called phraseological units. [4, p.63 ]
A free combination is a syntactical unit, which consists notional and form
words, and in which notional words have the function of independent parts of the
sentence. In a phraseological unit words are not independent. They form set-
expressions, in which neither words nor the order of words can be changed. Free
combinations are created by the speaker. Phraseological units are used by the
speaker in a ready form, without any changes. The whole phraseological unit has a
meaning which may be quite different from the meaning of its components, and
therefore the whole unit, and not separate words, has the function of a part of the
sentence.
Phraseological units consist of separate words and therefore they are different
words, even from compounds. Word have several structural forms, but in
phraseological units only one of the components has all the forms of the paradigm
of the part of speech it belongs to e.g. to go to bed, goes to bed, went to bed, gone
to bed, going to bed, etc., the rest of the components do not change their form.
By the classification of Academician V.Vinogradov phraseological units are
divided into three groups: phraseological combinations, phraseological unities and
phraseological fusions.
Phraseological combinations are often called traditional because words are
combined in their original meaning but their combinations are different in different
languages, e.g. cash and carry - (self-service shop), in a big way (in great degree)
etc. It is usually impossible to account logically for the combination of particular
words. It can be explained only on the basis of tradition, e.g. to deliver a lection
(but not to read a lecture).
In phraseological combinations words retain their full semantic independence
although they are limited in their combinative power, e.g. to wage war (but not to
lead war), to render assistance, to render services (but not to render pleasure).
Phraseological combinations are the least idiomatic of all the kinds of
phraseological units. In other words, in phraseological combinations the meaning
of the whole can be inferred from the meaning of the components, e.g. to draw a
conclusion; lo lend assistance, to make money, to pay attention to.
In phraseological combinations one of the components (generally the
component which is used figuratively) can be combined with different words, e.g.
to talk sports, politics, business (but to speak about life), leading worker, leading
article (but the main problem), deadly enemy, deadly shot (but a mortal wound),
keen interest, keen curiosity, keen sense of humour (but the great surprise).
 Words of wide meaning, as to make, to take, to do, to give, etc. Form many
phraseological units, e.g. to take an examination, to take a trip, to take a chance, to
take interest, to make fun of, to make inquiries, to make a statement, to make
friends, to make haste. [5, p.55]
Sometimes traditional combinations are synonyms of words, e.g. to make
inquiries = to inquire, to make haste = to hurry.
Some traditional combinations are equivalents of prepositions, e.g. by means
of, in connection with.
Some phraseological combinations have nearly become compounds, e.g. brown
bread.
Traditional combinations often have synonymous expressions, e.g. to make a
report = to deliver a report.
Phraseological combinations are not equivalents of words. Though the
components of phraseological combinations are limited in their combinative
power, that is, they can be combined only with certain words and cannot be
combined with any other words, they preserve not only their meaning, but all their
structural forms, e.g. nice distinction is a phraseological combinations and it is
possible to say nice distinctions, nicer distinction, etc., or to clench one’s fist
(clenched his fists, was clenching his fists, etc.).
According to Professor A. Smirnitsky’s opinion traditional combinations are
not phraseological units, as he considers only those word combinations to be
phraseological units which are equivalents of words.
In phraseological unities the meaning of the whole can be guessed from the
meanings of its components, but it is transferred (metaphorical or metonymical),
e.g. to play the first fiddle (to be a leader in something), old salt (experienced
sailor) etc. The meaning of the whole word combination is not the sum of the
meanings of its components, but it is based on them and the meaning of the whole
can be inferred from the image that underlies the whole expression, e.g. to get on
one’s nerves, to cut smb short, to show one’s teeth, to be at daggers drawn.
Phraseological unities are often synonyms of words, e.g. to make a clean breast
of=to confess; to get on one’s nerves = to irritate.
Phraseological unities are equivalents of words as:
1) only one of components of a phraseological unity has structural forms, e.g. to
play (played, is playing, etc.) the first fiddle (but not played the first fiddles); to
turn (turned, will turn, etc.) a new leaf ( but not to turn newer leaf or new leaves);
2) the whole unity and not its components are parts of the sentence in syntactical
analysis, e.g. in the sentence He took the bull by the horns (attacked a problem
boldly) there are only two parts: he – the subject, and took the bull by the horns -
the predicate.
In phraseological fusions the degree of motivation is very low, we cannot guess
the meaning of the whole from the meanings of its components, they are highly
idiomatic and cannot be translated word for word into other languages, e.g. to pull
one’s leg (to deceive); at sixes and sevens ( in confusion); a mare’s nest ( a
discovery which turns out to be false or worthless); to show the white feather ( to
show cowardice); to ride the high horse ( to put on airs). [6, p.101 ]
Phraseological fusions are the most idiomatic of all the kinds of phraseological
units.

Phraseological fusions are equivalents of words: fusions as well as unities form

a syntactical whole in analysis.
Prof. A.I.Smirnitsky worked out structural classification of phraseological
units, comparing them with words. He points out one-top units which he compares
with derived words because derived words have only one root morpheme. He
points out two-top units which he compares with compound words because in
compound words we usually have two root morphemes.
Among one-top units he points out three structural types;
a) units of the type «to give up» (verb + postposition type), e.g. to art up, to back
up, to drop out, to nose out, to buy into, to sandwich in etc.;
b) units of the type «to be tired» . Some of these units remind the Passive Voice in
their structure but they have different prepositons with them, while in the Passive
Voice we can have only prepositions «by» or «with», e.g. to be tired of, to be
interested in, to be surprised at etc. There are also units in this type which remind
free word-groups of the type «to be young», e.g. to be akin to, to be aware of etc.
The difference between them is that the adjective «young» can be used as an
attribute and as a predicative in a sentence, while the nominal component in such
units can act only as a predicative. In these units the verb is the grammar centre
and the second component is the semantic centre;
c) prepositional - nominal phraseological units. These units are equivalents of
unchangeable words: prepositions, conjunctions, adverbs; that is why they have no
grammar centre, their semantic centre is the nominal part, e.g. on the doorstep
(quite near), on the nose (exactly), in the course of, on the stroke of, in time, on the
point of etc. In the course of time such units can become words, e.g. tomorrow,
instead etc.
Among two-top units A.I. Smirnitsky points out the following structural types:
a) attributive-nominal such as: a month of Sundays, grey matter, a millstone round
one’s neck and many others. Units of this type are noun equivalents and can be
partly or perfectly idiomatic. In partly idiomatic units (phrasisms) sometimes the
first component is idiomatic, e.g. high road, in other cases the second component is
idiomatic, e.g. first night. In many cases both components are idiomatic, e.g. red
tape, blind alley, bed of nail, shot in the arm and many others.
b) verb-nominal phraseological units, e.g. to read between the lines, to speak BBC,
to sweep under the carpet etc. The grammar centre of such units is the verb, the
semantic centre in many cases is the nominal component, e.g. to fall in love. In
some units the verb is both the grammar and the semantic centre, e.g. not to know
the ropes. These units can be perfectly idiomatic as well, e.g. to burn one’s boats,
to vote with one’s feet, to take to the cleaners’ etc.
Very close to such units are word-groups of the type to have a glance, to have a
smoke. These units are not idiomatic and are treated in grammar as a special
syntactical combination, a kind of aspect. [7, p.36 ]
c) phraseological repetitions, such as: now or never, part and parcel , country and
western etc. Such units can be built on antonyms, e.g. ups and downs, back and
forth; often they are formed by means of alliteration, e.g as busy as a bee.
Components in repetitions are joined by means of conjunctions. These units are
equivalents of adverbs or adjectives and have no grammar centre. They can also be
partly or perfectly idiomatic, e.g. cool as a cucumber (partly), bread and butter
(perfectly).
Phraseological units the same as compound words can have more than two tops
(stems in compound words), e.g. to take a back seat, a peg to hang a thing on, lock,
stock and barrel, to be a shadow of one’s own self, at one’s own sweet will.
Phraseological units can be classified as parts of speech (syntactical
classification). This classification was suggested by I.V. Arnold. Here we have the
following groups:
a) noun phraseologisms denoting an object, a person, a living being, e.g. bullet
train, latchkey child, redbrick university, Green Berets.
b) verb phraseologisms denoting an action, a state, a feeling, e.g. to break the log-
jam, to get on somebody’s coattails, to be on the beam, to nose out , to make
headlines.
c) adjective phraseologisms denoting a quality, e.g. loose as a goose, dull as lead.
d) adverb phraseological units, such as: with a bump, in the soup, like a dream ,
like a dog with two tails.
e) preposition phraseological units, e.g. in the course of, on the stroke of
f) interjection phraseological units, e.g. «Catch me!», «Well, I never!» etc.
In I.V.Arnold’s classification there are also sentence equivalents, proverbs,
sayings and quotations, e.g. «The sky is the limit», «What makes him tick», »« I
am easy». Proverbs are usually metaphorical, e.g. «Too many cooks spoil the
broth», while sayings are as a rule non-metaphorical, e.g. «Where there is a will
there is a way».[8, p.51]
I. Set expressions functioning like nouns (noun phraseologisms):
N+N: maiden name ‘the surname of a woman before she was married’; brains
trust ‘a committee of experts’ or ‘a number of reputedly well – informed persons
chosen to answer questions of general interest without preparation’.
N’s + N: cat’s paw ‘one who is used for the convenience of a cleverer and
stronger person’ (the expression comes from a fable in which a monkey wanting to
eat some chestnuts that were on a hot stove, but not wishing to burn himself while
getting them, seized a cat and holding its paw in his own used it to knock the
chestnuts to the ground); Hobson’s choice, a set expression used when there is no
choice at all, when a person has to take what is offered or nothing (homes Hobson,
a 17th century London stableman, made every person hiring horses take the next in
order).
N+prep+N: the arm of the law.
N+A: knight errant (the phrase is today applied to any chivalrous man ready to
help and protect oppressed and helpless people).
N+and+N: lord and master ‘husband’; the whole world and his wife
‘everybody’; rank and file ‘the ordinary working members of an organization’ (the
origin of this expression is military life, it denotes common soldiers); ways and
means ‘methods of overcoming difficulties’.
A+N: green room ‘the general reception room of a theatre’ (it is said that
formerly such rooms had their walls colored green to relieve the strain on the
actors ‘eyes after the stage lights); high tea ‘an evening meal which combines meat
or some similar extra dish with the usual tea’.

N+ subordinate clause: ships that pass in the night ‘chance acquaintances’.

II. Set expressions functioning like verbs:

V+N: to take advantage

V+ postpositive: to give up

V+ and +V: to pick and choose

V+(one’s)+N+(prep): to snap one’s fingers at

V+one+N: to give one the bird ‘to fire smb’.

V+ subordinate clause: to see how the land lies ‘to discover the state of affairs’.

The traditional and oldest principle for classifying phraseological units is

based on their original content and might be alluded to as "thematic" (although the
term is not universally accepted). The approach is widely used in numerous
English and American guides to idiom, phrase books, etc. On this principle,
idioms are classified according to their sources of origin, "source" referring to the
particular sphere of human activity, of life of nature, of natural phenomena, etc.
So, L. P. Smith gives in his classification groups of idioms used by sailors,
fishermen, soldiers, hunters and associated with the regalia, phenomena and
conditions of their occupations. In Smith's classification we also find groups of
idioms associated with domestic and wild animals and birds, agriculture and
cooking. There are also numerous idioms drawn from sports, arts, etc.
This principle of classification is sometimes called "etymological". The term
does not seem appropriate since we usually mean something different when we
speak of the etymology of a word or word-group: whether the word (or word-
group) is native or borrowed, and, if the latter, what is the source of borrowing. It
is true that Smith makes a special study of idioms borrowed from other languages,
but that is only a relatively small part of his classification system. The general
principle is not etymological.
Smith points out that word-groups associated with the sea and the life of seamen
are especially numerous in English vocabulary. Most of them have long since
developed metaphorical meanings which have no longer any association with the
sea or sailors. Here are some examples.
 To be all at sea — to be unable to understand; to be in a state of ignorance or
bewilderment about something (e. g. How can I be a judge in a situation in which
I am all at sea? I'm afraid I'm all at sea in this problem). V. H. Collins remarks
that the metaphor is that of a boat tossed about, out of control, with its occupants
not knowing where they are. [26]
To sink or swim — to fail or succeed (e. g. It is a case of sink or swim. All
depends on his own effort.)
In deep water — in trouble or danger.
In low water, on the rocks — in strained financial circumstances.
To be in the same boat with somebody — to be in a situation in which people share
the same difficulties and dangers (e. g. I don't like you much, but seeing that we're
in the same boat I'll back you all I can). The metaphor is that of passengers in the
life-boat of a sunken ship.
To sail under false colours — to pretend to be what one is not; sometimes, to
pose as a friend and, at the same time, have hostile intentions. The metaphor is that
of an enemy ship that approaches its intended prey showing at the mast the flag
("colours") of a pretended friendly nation.
To show one's colours — to betray one's real character or intentions. The
allusion is, once more, to a ship showing the flag of its country at the mast.
To strike one's colours — to surrender, give in, admit one is beaten. The
metaphor refers to a ship's hauling down its flag (sign of surrender).
To weather (to ride out) the storm — to overcome difficulties; to have
courageously stood against misfortunes.
To bow to the storm — to give in, to acknowledge one's defeat.
Three sheets in(to) the wind (sl.) — very drunk.
Half seas over (sl.) — drunk.
Though, as has been said, direct associations with seafaring in all these idioms
have been severed, distant memories of the sea romance and adventure still linger
in some of them. The faint sound of the surf can still be heard in such phrases as to
ride out the storm or breakers ahead! (= Take care! Danger!). Such idioms as to
sail under false colours, to nail one's colours to the mast (~ to be true to one's
convictions, to fight for them openly) bring to mind the distant past of pirate brigs,
sea battles and great discoveries of new lands.
It is true, though, that a foreigner is more apt to be struck by the colourfulness of
the direct meaning of an idiom where a native speaker sees only its transferred
meaning, the original associations being almost fully forgotten. And yet, when we
Russians use or hear the idiom первая ласточка, doesn't a dim image of the little
bird flash before our mind, though, of course, we re- ally mean something quite
different? When we say на воре и шапка горит, are we entirely free from the
picture built up by the direct meanings of the words? If it were really so and all the
direct associations of the idioms had been entirely erased, phraseology would not
constitute one of the language's main expressive resources. Its expressiveness and
wealth of colour largely — if not solely — depend on the ability of an idiom to
create two images at once: that of a ship safely coming out of the storm — and that
of a man overcoming his troubles and difficulties (to weather/ride out the storm);
that of a ship's crew desperately fighting against a pirate brig — and that of a man
courageously standing for his views and convictions (to nail one's colours to the
mast),
The thematic principle of classifying phraseological units has real merit but it
does not take into consideration the linguistic characteristic features of the
phraseological units.
The considerable contribution made by Russian scholars in phraseological
research cannot be exaggerated. We have already mentioned the great contribution
made by Academician V. V. Vinogradov to this branch of linguistic science.
The classification system of phraseological units devised by this prominent
scholar is considered by some linguists of today to be outdated, and yet its value is
beyond doubt because it was the first classification system which was based on the
semantic principle. It goes without saying that semantic characteristics are of
immense importance in phraseological units. It is also well known that in modern
research they are often sadly ignored. That is why any attempt at studying the
semantic aspect of phraseological units should be appreciated.
Vinogradov's classification system is founded on the degree of semantic cohesion
between the components of a phraseological unit. Units with a partially transferred
meaning show the weakest cohesion between their components. The more distant
the meaning of a phraseological unit from the current meaning of its constituent
parts, the greater is its degree of semantic cohesion. Accordingly, Vinogradov
classifies phraseological units into three classes: phraseological combinations,
unities and fusions (R. фразеологические сочетания, единства и сращения).
[9]
Phraseological combinations are word-groups with a partially changed
meaning. They may be said to be clearly motivated, that is, the meaning of the unit
can be easily deduced from the meanings of its constituents.
E. g. to be at one's wits' end, to be good at something, to be a good hand at
something, to have a bite, to come off a poor second, to come to a sticky end
(coll.), to look a sight (coll.), to take something for granted, to stick to one's word,
to stick at nothing, gospel truth, bosom friends.
Phraseological unities are word-groups with a completely changed meaning,
that is, the meaning of the unit does not correspond to the meanings of its
constituent parts. They are motivated units or, putting it another way, the meaning
of the whole unit can be deduced from the meanings of the constituent parts; the
metaphor, on which the shift of meaning is based, is clear and transparent.
E. g. to stick to one's guns (~ to be true to one's views or convictions. The image is
that of a gunner or gun crew who do not desert their guns even if a battle seems
lost); to sit on the fence (~ in discussion, politics, etc. refrain from committing
oneself to either side); to catch/clutch at a straw/straws (~ when in extreme
danger, avail oneself of even the slightest chance of rescue); to lose one's head (~
to be at a loss what to do; to be out of one's mind); to lose one's heart to smb. (~ to
fall in love); to lock the stable door after the horse is stolen (~ to take precautions
too late, when the mischief is done); to look a gift horse in the mouth (= to
examine a present too critically; to find fault with something one gained without
effort); to ride the high horse (~ to behave in a superior, haughty, overbearing
way. The image is that of a person mounted on a horse so high that he looks down
on others); the last drop/straw (the final culminating circumstance that makes a
situation unendurable); a big bug/pot, sl. (a person of importance); a fish out of
water (a person situated uncomfortably outside his usual or proper environment).
Phraseological fusions are word-groups with a completely changed meaning
but, in contrast to the unities, they are demotivated, that is, their meaning cannot
be deduced from the meanings of the constituent parts; the metaphor, on which the
shift of meaning was based, has lost its clarity and is obscure.
E. g. to come a cropper (to come to disaster); neck and crop (entirely,
altogether, thoroughly, as in: He was thrown out neck and crop. She severed all
relations with them neck and crop.); at sixes and sevens (in confusion or in
disagreement); to set one's cap at smb. (to try and attract a man; spoken about girls
and women. The image, which is now obscure, may have been either that of a
child trying to catch a butterfly with his cap or of a girl putting on a pretty cap so
as to attract a certain person. In Vanity Fair: "Be careful, Joe, that girl is setting
her cap at you."); to leave smb. in the lurch (to abandon a friend when he is in
trouble); to show the white feather (to betray one's cowardice. The allusion was
originally to cock fighting. A white feather in a cock's plumage denoted a bad
fighter); to dance attendance on smb. (to try and please or attract smb.; to show
exaggerated attention to smb.).
It is obvious that this classification system does not take into account the structural
characteristics of phraseological units. On the other hand, the border-line
separating unities from fusions is vague and even subjective. One and the same
phraseological unit may appear motivated to one person (and therefore be labelled
as a unity) and demotivated to another (and be regarded as a fusion). The more
profound one's command of the language and one's knowledge of its history, the
fewer fusions one is likely to discover in it.
 The structural principle of classifying phraseological units is based on their
ability to perform the same syntactical functions as words. In the traditional
structural approach, the following principal groups of phraseological units are
distinguishable.
A. Verbal. E. g. to run for one's (dear) life, to get (win) the upper hand, to talk
through one's hat, to make a song and dance about something, to sit pretty (Amer.
sl.).
B. Substantive. E. g. dog's life, cat-and-dog life, calf love, white lie, tall order,
birds of a feather, birds of passage, red tape, brown study.
C. Adjectival. E. g. high and mighty, spick and span, brand new, safe and sound.
In this group the so-called comparative word-groups are particularly expressive
and sometimes amusing in their unanticipated and capricious associations: (as)
cool as a cucumber, (as) nervous as a cat, (as) weak as a kitten, (as) good as gold
(usu. spoken about children), (as) pretty as a picture, as large as life, (as) slippery
as an eel, (as) thick as thieves, (as) drunk as an owl (sl.), (as) mad as a hatter/a
hare in March.
D. Adverbial. E. g. high and low (as in They searched for him high and low), by
hook or by crook (as in She decided that, by hook or by crook, she must marry
him), for love or money (as in He came to the conclusion that a really good job
couldn't be found for love or money), in cold blood (as in The crime was said to
have been committed in cold blood), in the dead of night, between the devil and
the deep sea (in a situation in which danger threatens whatever course of action
one takes), to the bitter end (as in to fight to the bitter end), by a long chalk (as in
It is not the same thing, by a long chalk).
E. Interjectional. E. g. my God/ by Jove! by George! goodness gracious! good
Heavens! sakes alive! (Amer.)
Professor Smirnitsky offered a classification system for English phraseological
units which is interesting as an attempt to combine the structural and the semantic
principles [12] Phraseological units in this classification system are grouped
according to the number and semantic significance of their constituent parts.
Accordingly two large groups are established:
A.one-summit units, which have one meaningful constituent (e. g. to give up, to
make out, to pull out, to be tired, to be surprised1);
B. two-summit and multi-summit units which have two or more meaningful
constituents (e. g. black art, first night, common sense, to fish in troubled waters).
Within each of these large groups the phraseological units are classified
according to the category of parts of speech of the summit constituent. So, one-
summit units are subdivided into: a) verbal-adverbial units equivalent to verbs in
which the semantic and the grammatical centres coincide in the first constituent (e.
g. to give up); b) units equivalent to verbs which have their semantic centre in the
second constituent and their grammatical centre in the first (e. g. to be tired); c)
prepositional-substantive units equivalent either to adverbs or to copulas and
having their semantic centre in the substantive constituent and no grammatical
centre (e. g. by heart, by means of).
Two-summit and multi-summit phraseological units are classified into: a)
attributive-substantive two-summit units equivalent to nouns (e. g. black art),
1
It should be pointed out that most Russian scholars do not regard these as
phraseological units; so this is a controversial point. b) verbal-substantive two-
summit units equivalent to verbs (e. g. to take the floor), c) phraseological
repetitions equivalent to adverbs (e. g. now or never); d) adverbial multi-summit
units (e. g. every other day).
Professor Smirnitsky also distinguishes proper phraseological units which, in his
classification system, are units with non-figurative meanings, and idioms, that is,
units with transferred meanings based on a metaphor.
Professor Koonin, the leading Russian authority on English phraseology,
pointed out certain inconsistencies in this classification system. First of all, the
subdivision into phraseological units (as non-idiomatic units) and idioms
contradicts the leading criterion of a phraseological unit suggested by Professor
Smirnitsky: it should be idiomatic.
 Professor Koonin also objects to the inclusion of such word-groups as black art,
best man, first night in phraseology (in Professor Smirnitsky's classification
system, the two-summit phraseological units) as all these word-groups are not
characterised by a transferred meaning. It is also pointed out that verbs with post-
positions (e. g. give up) are included in the classification but their status as
phraseological units is not supported by any convincing argument.

The classification system of phraseological units suggested by Professor A. V.

Koonin is the latest out-standing achievement in the Russian theory of
phraseology. The classification is based on the combined structural-semantic
principle and it also considers the quotient of stability of phraseological units.
Phraseological units are subdivided into the following four classes according to
their function in communication determined by their structural-semantic
characteristics.
1 . Nominative phraseological units are represented by word-groups, including
the ones with one meaningful word, and coordinative phrases of the type wear and
tear, well and good.
The first class also includes word-groups with a predicative structure, such as as
the crow flies, and, also, predicative phrases of the type see how the land lies,
ships that pass in the night.
2. Nominative-communicative phraseological units include word-groups of the
type to break the ice — the ice is broken, that is, verbal word-groups which are
transformed into a sentence when the verb is used in the Passive Voice.
3. Phraseological units which are neither nominative nor communicative include
interjectional word-groups.
4. Communicative phraseological units are represented by proverbs and sayings.
These four classes are divided into sub-groups according to the type of structure
of the phraseological unit. The sub-groups include further rubrics representing
types of structural-semantic meanings according to the kind of relations between
the constituents and to either full or partial transference of meaning.
 The classification system includes a considerable number of subtypes and
gradations and objectively reflects the wealth of types of phraseological units
existing in the language. It is based on truly scientific and modern criteria and
represents an earnest attempt to take into account all the relevant aspects of
phraseological units and combine them within the borders of one classification
system. [ ]
CHAPTER II. USING SOMATISMS IN PHRASEOLOGIC UNITS OF
MODERN ENGLISH AND RUSSIAN KYRGYZ
II.1.The definition of somatism
A person is conscious of a surrounding reality through perceiving it by senses.
Different sense organs of human body carry out definite sensing functions. So
different people's activities are fulfilled by means of their physical organs that are
by their parts of body. On the other hand, human body is an accessible object of
man's observation since his first paces. This unique fact promotes us to consider it
through phraseological units containing names of parts of body. In medicine body

parts are called "somatic" from Greek "soma" - body, therefore the term
"somatism", established in linguistics, traditionally is used to denote names of
body parts. [1,103]

Estonian scholar F. Vack was the first who introduced the term «somatic» to
linguistics. Studying the phraseological units of Estonian language, he concluded
that names of body parts are one of the ancient fundaments of phraseology. The
term "phraseological somatism" was firstly used by E.M. Mordkovich, who
applied it to the Russian language in his article "Semantic – thematically groups of

somatic phraseologisms". [2,241]

The same opinion was supported by English scholar Logan Smith, who pointed out
the enormous number of phraseological units consisting of body parts in English
language and, thus, enrich and make English language more figurative. [3,150]

Somatisms - phraseological units that contain a reference to at least one part of

the body. All human beings share this common instrument to perceive reality, so it
is not surprising its influence upon language. To confirm if the body is seen and
treated the same way by different languages.

In Somatic Idioms Revisited, Cermák (1998: 110) emphasizes the arbitrary

relationship between the parts of the body that constitute phraseologisms, since the
human body is the same for everyone and it is in itself is segmentated into parts,
this leaves very little room for linguistic variation. Cermák continues saying that
the body parts that are part of phraseology are used with their traditional roles and
symbolism. The nose is an instrument to sniff, but also to feel the danger. The
heart is seen as a generator of love, courage and other feelings. The author also
speaks of the value of anthropomorphic language and how sometimes are proof of
it. An example is the different meanings in the vocabulary of the human sphere
based on metaphor and metonymy, as the leg of table, the head of the pin, among
others. The body part acts as a mediator between man and the object nominated
(Salah, 2003).

Uwe Nissen (2006) in her article Contrastive Analysis of Metaphors and

Metonymies for the "eye", says that the thought arises from bodily experience, so
the core of conceptual systems is based on perception and physical and social
experience. Thus the human body is an ideal domain for the origin of metaphors,
figures such as synecdoche or metonymy. The human body has a key role in the
rise of metaphorical meanings, not only in Western cultures, but in all the
languages of the world.

II.2. Using somatisms in phraseologic units of Modern English

The word-stock of a language is usually enriched by units of language such as:

words, word-groups and/or by phraseological units. The main difference between
words and phrases lies in their form and meaning. A word is a smaller unit than a
phrase. Phrases appear in languages describing the nation’s character, traditions
and customs. As every nation has its own history, customs and traditions, the
common history of humanity connects common things and phenomena such as:
nature, war, animals, food, plants etc. Proverbs have mostly been formulated and
coined on the basis of these topics. Idioms, proverbs and sayings are used to make
a language colorful and fascinating; they are commonly used in all types of
language: formal, informal, spoken or written. It is difficult to understand the
meaning of the idioms from the words it consists of. If someone does not know
that or another idiom they will not understand the whole text or speech. In our
research work we would like to reveal the structural, semantic and cognitive
peculiarities in the usage and development of phraseological units, mainly the most
useful and colorful, ready-made parts, such as proverbs and sayings.

Firstly, proverbs and sayings can be classified by the thematic units. Many
linguists consider phraseological units as word-groups that cannot be made in the
process of speaking; they exist in the language as ready-made units. A straight way
to improve your understanding of the world culture, people and history is to study
proverbs and sayings of different languages. Proverbs, sayings and quotes will
teach many apt observations made by people, translated from ancient written
sources, and borrowed from literary works.

Proverbs and sayings are compiled in special dictionaries of proverbs and

sayings. They have been analyzed and given classifications by many scholars of
different languages. Phraseological units can be classified according to the ways
they are formed, according to the degree of the motivation of their

In this paragraph, cognitive analysis of some Russian Kyrgyz and English

idioms containing five parts of the human body, i.e. the head, the face, the eye, the
nose and the hand, will be presented in order to support the claim that the
figurative meaning of idioms containing parts of the human body is motivated by
underlying conventional knowledge and conceptual metaphors and metonymies.
The assertion that Russian Kyrgyz and English idioms containing body parts are
predictable from their constituent parts will also be put to test to show whether or
not this assertion is valid. On the basis of this analysis, it should be apparent that
Russian Kyrgyz- and English-language speakers have much in common in the way
in which they conceptualize the world around them as reflected in idiomatic
expressions.
 The cognitive framework developed mostly by Lakoff and Johnson (1980) and

Lakoff (1987), shows that most of our thinking is metaphorical and our everyday

Experience is reflected in the language we use. This is especially important in the

case of idiomatic language which can be seen as largely metaphorical. It is
presumed here that idioms should be more easily examined if they are related to
one conceptual domain. As Gibbs claims, one of the advantages of not simply
looking at isolated examples but instead examining groups of idioms, especially
those referring to similar concepts, is that it is easier to uncover the active presence
of conceptual metaphors (i.e., metaphors that actively structure the way we think
about different domains of experience). This is also a reason why idioms
pertaining only to some body parts have been chosen for cognitive analysis.

The analysis proceeds as follows: firstly, idioms motivated by conventional

Knowledge will be examined. Conventional knowledge is understood as all the

information people have about the world around them. It is subconscious, i.e.
people do not consciously recall it when speaking. Next, idioms motivated by
conceptual metaphors and metonymies will be examined. Conceptual metaphors
and metonymies are understood as cognitive devices which provide a link between
the concrete knowledge of the world people hold in their memory and the
figurative meaning of a given idiom, i.e. the abstract area in our mind which is not
defined so well. The conceptual metaphors and metonymies presented in this study
have been devised following examples in Lakoff and Johnson (1980), Layoffs
(1987) and Kvasses and Szabó (1996). The headings of individual conceptual
metaphors and metonymies have been structured in the way common in cognitive
analysis, i.e. in upper case. The actual idiomatic phrases have been italicized, and
their figurative meanings have been put in inverted commas.

380 English idioms as well as their definitions have been collected from
standard dictionaries of idioms (Longman Dictionary of English Idioms, Oxford
Dictionary of Current Idiomatic English). Other dictionaries of both English and
Kyrgyz have been consulted in order to compare and verify the meanings of idioms
given in the idiomatic dictionaries mentioned. The full list of idioms containing the
words ‘head’, ‘face’, ‘eye’, ‘nose’ and ‘hand’ can be consulted.

The word ‘head’ in the Oxford English Dictionary is listed as having no fewer
than seventy-four different uses. These include its literal and directly connected
uses (e.g. ‘in man, the upper division of the body, joined to the trunk by the neck’,
a seat of mind, thought, intellect, memory, or imagination’), as well as the head as
a thing or part of a thing resembling a head in form or position (e.g. ‘any rounded
or compact part of a plant, usually at the top of the stem’). Also listed are various
figurative uses arising from the preceding two senses (e.g. ‘a person to whom
others are subordinate; a chief, captain, commander, ruler, leader, principal person,
head man’), phrases containing this word (e.g. ‘over one’s head’, ‘from head to
foot’), and attributive uses and combinations (e.g. ‘at the head’, ‘head-boom’).

The number of uses to which this word is put shows that it is very frequent and
important in the English language. The hundreds of combinations this word helps
to create are perhaps more pervasive in English than may at first appear. The
situation is slightly different in the English language. Dictionary of the Standard
Kyrgyz Language gives only fourteen uses of the equivalent Kyrgyz word ‘Баш’.
As Kyrgyz is an inflected language, the noun ‘Баш’ is the basis for many
morphological derivations. So we can find words such as the noun ‘Башчы’
(mainly). However, even in Kyrgyz the frequency and malleability of this word
shows it to be very significant.

Since the head can be considered to be the most significant part of the human

body (it is here that our slightest movements are controlled by the brain, that most
of our preceptors senses are based, that we receive food, and that our main organs
of speech are situated - in other words, our entire existence is controlled by organs
which are situated in or on the human head), it is not surprising that it will find
many different uses in language which refer to its size, shape, function, position,
and significance for humans.

This is one of the reasons why it is extremely interesting to examine idiomatic

phrases containing the word ‘head’ to find out how people conceptualize this part
of the body. As idioms often seem to be the most difficult lexical items to interpret,
it is useful to look at the conceptual metaphors which underlie them as they will
bring us much closer to understanding them. No Russian Kyrgyz or English
idiomatic dictionary so far has provided language users with the conceptual
vehicles which connect the literal meaning of words constituting idioms to their
idiomatic meaning. They will be looked at in more detail below. Before turning to
examples of idiomatic phrases which are motivated by conceptual metaphors and
metonymies, we will first examine the general conventional knowledge which
conceptually motivates the meaning of many idioms containing the word ‘head’
(or ‘bosh’) as the first cognitive mechanism which connects the physical (or
‘source’) domain of our knowledge about the head with the abstract (or ‘target’)
domain of knowledge which arises when the word ‘head’ is used in idiomatic
expressions or any other figurative language. Next, conceptual metaphors and
metonymies which underlie various idiomatic phrases will be presented. To
demonstrate that the same conventional knowledge and conceptual metaphors and
metonymies can be found in both English and Russian Kyrgyz, examples will be
given from both these languages, thus enabling us to draw parallels between them.

Let us begin with conventional knowledge which motivates idioms. When we

take the English idiom to put their heads together which means ‘to talk to someone
and get someone else’s advice in order to solve a problem’, we know from our
everyday experience that when we need to solve a problem, we usually consult
other people in order to get their opinion on a particular matter. In doing this, we
are usually in other people’s physical proximity and while talking to them we lean
our heads forward in order to be able to hear them properly. Also, when we
imagine a typical problem solving discussion, we usually picture a group of people
who are sitting in a circle and bring their heads closer to each other so that each
one of them can hear the others better and speak to them all.

We shall now turn to some of the most apparent conceptual metaphors and
metonymies which underlie the motivation of many idioms containing the word
‘head’ in both English and. Russian Kyrgyz

In the English idiom heads will roll which has Kyrgyz its counterpart in
“Башын алуу” (literally ‘heads will fall’), the head is taken to mean ‘life’ because
conventional knowledge tells us that in the past, people who had committed a
serious crime were sometimes executed by decapitation. Also, people who were in
high positions in society and had to bear significant responsibility, were sometimes
executed if they failed to perform their duties to the satisfaction of their superiors.
Again, the conceptual metonymy the head stands for life motivates the meaning of
this idiom, which is ‘somebody will be punished for their wrong-doing’. The same
metonymy probably also underlies the idiom to cost someone his head (literally ‘to
cost someone his head’) which means ‘to be punished’, again because conventional
knowledge tells us that in the past, people were sometimes decapitated for their
wrong-doings.

An interesting extension of this idiom is the English expression to put a price

on somebody’s head which can again be found in Kyrgyz as «Башынын куну’
(literally ‘to want someone’s head’). In the past (and sometimes even today)
monarchs or other authorities put up notices for capture of dangerous criminals, for
which a certain sum of money would be paid to the successful capturer. It was
common practice then to execute the criminal. Here we can quite easily see the
metonymy the head stands for life, as the price for capture of the criminal was
equal to what the criminal’s life was worth to a particular community. The
meaning of this idiom then is very similar to the previous one and is understood as
‘to offer a reward for someone’s capture, defeat, or ruin’. Yet another example of
this metonymy is the English idiom to put ones head on the block for someone
which can also be found in Kyrgyz as “Оз башы менен жооп беруу”(literally ‘to
put the head on the block for someone’). As can be seen, all the mentioned idioms
in which the head is used to conceptualize life are based on people’s experiences
which they have carried with them in the course of history and which are reflected
in idiomatic language.

Chapter Ш. Contrastive analysis of idioms expressing “body parts” in

English, Kyrgyz and Russian languages

2.1. Idioms with the components of “Body parts”

The interest to the idioms which consists of “body parts” in their structure
rose in last years. Somatism or somatic idioms are idioms as leading or dependent
components is the word denoting not only outer physical form of human
organisms(head, hand, foot) but and the element of heart vascular, the nervous and
other systems (blood, spleen, brain, lever).

Idioms with the component somatism appears independently from each

others in various period and in different languages as since they have general base
in observation by man himself, part of own body in general physical and
psychological sign of man.

Somatic idioms provoke the interest among the researchers of linguists. The
term “somatic” was first brought in Finn Urgic. F.Vakk is considering the idioms,
which have in their composition the word denoting human body parts, came to the
conclusion, that they are one of the ancient layers of languages ‘phraseological
lexis.

On the whole, somatic idioms were researched in detail by comparing the

Russian somatic idioms with idioms of other languages. Such idioms were studied
by U.A. Dolgonolov (on material of Russian, English and German languages),
V.F.Sknar (English and Ukraine languages) and others.
 Most of the scientist noted that somatism concern to the ancient and very
significant categories of the lexis and possess high opportunities to forming the
idioms. We agree with the opinions of scientist.

The scientists not always understand the term “somatism” the same. For
example; F. Vakk determines this term as aggregate of stable word complex,
having in their structure denoting body parts of human and animals, the humans
nervous and bone system. Also he includes in somatism the set expression which
appeared in result of describing of symbolic gesture and mimicry. Another scientist
O. Nasarov includes in somatic only idioms naming the human body parts. He
does not consider the gesture and mimic idioms in the group of somatic idioms.

As for the studying of English somatic idioms, we know the work of

N.A.Vlasov, E.L. Delichenko, also it presented good in dictionaries of L.P.
Galperin,V.K. Muller and was deeply studied in work of E.S. Aderson,
D.L.Allison and others.

Thus, by somatic idioms understands the idioms which have word in their
structure, denoting outer parts and organs, also inner organ of the body (human and
animals).According to the object of denotation the whole bulk of somatic
constructions are known to be divided into the following groups and such divided
was giving in R.U.Mugu‘s work:

1. Somonymic lexis (gr. sōma – body and onym – name) which denotes parts of
the human body (hand, head, leg, neck etc.):at hand – подрукой-колалдында;to
have a good head on one's shoulders – иметь свою голову на плечах-ийнинде
башы бар , dead from the neck up -глупый;

2. Osteonymic lexis (gr. osteon – bone) which denotes parts of the skeletal system
of the human organism: lay one’s bone and “сөөк кармоо;a bone of content-
яблоко раздора; skin and bones-кожа да кости; ask election in the closet-
ужасный секрет; to make no bones about smth-не ошибиться в чем- либо; ask
election in the cupboard -семейная тайна; “костьми лечь, перемывать
косточки, по косточкам разобрать. сөөгунө бату, сөөгунөн суу чыгуу,
сайсөөгунө жетүү, сөөгунөн өтүп чучугуна жетүү;

3. Angionymic lexis(gr. angeion – vessel) which denotes parts of the circulatory

system of the human organism: too rich for somebody’s blood, in one’s blood,
blueblood ,to curdle one’s blood; проливать свою кровь,кровью
заплатить,кровью смыть,канга баткан, кан сөлү жок,каны катуу,каны
суюк,каны отубар, кош жүрөк, өпкө кас,каны ичине тартуу, каны суюлуу,
канын кайнатуу.

4. Splanchnonymic lexis (gr. splanchna – bowels, viscera) which denotes internal

organs of the human body: at the top of one’s lungs-очень громко; hard to
stomach трудно согласиться; vent on spleen-сорвать злобу на ком-то;to have
the nerve –иметь наглость; from the bottom of the heart -от всей души; майлуу
жүрө , жүрөгүндө жалы (көптүрүү, өпкөсү казанбактай болуу.

5. Sensonymic lexis(gr. senses – feeling) which denotes sense organs of the human
body: to be all ears- , слушать внимательно; apple in smb’s eye- любимая вещь;
to count noses – подсчитать присутствующих; to have a good nose-иметь
хорошее чутье; to bite one’s tongue – -прикусить язык; прожужжать уши,
держать ухо во стро, прохлопть ушами, ухом не повести, вешать лапшу на
уши, глаза на лоб лезут, көзү чанагынан чыгуу, кулак- мээни жейт,кулак
угуп,көз көргүз

6. General body lexis – in the flesh- лично; to press the flesh-повысить

популярность, здороваясь за руку с избирателями; put flesh on smth –
уточнить что- либо.

The name of the body parts are among the most frequently involved of words
in the idioms formation. According to A. Blum the somatic idioms compose a
great group of modern English lexicology. Most frequently used somatism is hand.
Next in frequency is followed by head, eye, face, foot, nose, finger, heart. Others
leg, arm, back, bone, brain, ear, tooth, skin, shoulder, neck, tongue are used less
but their activity of forming idioms is quite large. In our work we studied and
analysed more 4000 idioms of three investigated languages, which were chosen
from Phraseological Dictionaries of Kunin, D.I.Kveselevich, J. Osmonova and
from other source. After analysing we come to the next conclusion that the most
used idioms with somatic components “body parts” in English and present of using
rates Russian and Kyrgyz.

English Russian Kyrgyz

«Hand»-13% «Рука»-25% «көз»-22%

«Head»-9% «Глаз»-23% «баш»-18%

«Eye»-9% «Голова»18% «кол»-15%

« Face»-6% «Нога»-14% «Бут»-10%

« Foot»-5% «нос»-10% «бет»-5%

« Nose»-4% «лицо»-4% «мурун»-2%

2. « Finger»3% « палец»-3% «манжа»-0,5%

It is typical for somatic idioms the compound system of figurative meanings

and high productiveness by word and phrase formation. To this process mostly
undergo the somatisms, which denote the outer parts of human body. In one‘s turn
I divided them into three classes:

1) head and face and their parts: eyes, ear, nose, mouth, lip, chin, forehead.

2) Extremity; feet, hand.

3) Inner organs :heart, lung, lever.

Let study some connotative meaning of somatism. First I examine the somatisms:
head and face and their parts: eyes, ear, nose, mouth, lip, chin, and forehead.
Head-голова - баш – controls the thought and mind. In this regard, it follows the
main connotative meanings of somatism, it stands for prudence and intelligence or
their absence: “to have a good head for something” –“
иметьяснуюголову”-“башыбар” or ―to have a good head on one's shoulders”
– “иметьсвоюголовунаплечах” “ийнинде башы бар”.And absence of mind:
inkyrgyz-“ашкабак баш”, “башы жок”, “башы ордунда эмес”.In
russian:“голова садовая”, “ дурья голова”, “Cabbage-head ‖, ―wooden head”,
“be soft in head”.

The next meanings of idioms express the ability of concentration and will: ‘to lose
one's head” –“ повеситьголову/ понурить голову”-“башкөтөрбөө; “to
keepone's head”-“ нетерятьголовы”; “to bury one' s head”-“ зарыть голову в
песок”-“башын жерден албоо”.

In Russian and in Kyrgyz languages the component “head” because of its

importance get the meaning “life’: ‘поплатиться головой’ отвечать головой/
заплатить головой”-“башы менен жооп берүү”

Need to note that when in Russian idioms used the component “head”, in English
and Kyrgyz in some cases used the component “brain-мээ”.For example:
“ломать над чем-нибудь голову” – “to cudgel one's brains over something” –
―баш катыруу / мээсиноорутуу”.“Brain like a sieve”-someone who has a very
bad memory and forgets the things easily. “All brawn and no brain”-very strong
but not very intelligent.

Some other idioms: “Can't make head or tail of something”-do not

understand it at all. “Have your head in the clouds”-absorbed by your thoughts
that you are not paying attention to what is happening around you. “Rear its ugly
head”-something unpleasant reappears after lying dormant for some time. Also in
Kyrgyz language a lot of idioms with the component “баш” used in various
meanings: “башка түк чыккандан бери”-since was born,“ башка чукак”-
somebody who cannot have children, “башы бапан, аягы сапан”- something is
mess, “башы баш, багалчагы кара таш’ -is use for somebody who does not
want hear anybody, “башы жаздыкта, бели оттукта эмес” -not yet old,
“башы кара,буту айры” “very old. “башы быша элек” -not yet adult, “башын
аттоо”-to leave own husband, change for another man, “башына чай кайнатуу
“ -to punish somebody. As show the analysis the meanings of idioms with this
component In many cases are identity.

Face - лицо - бет. Our faces get red when we are shamed or we get it away. There
are lot idioms with this somatism in English, Russian and in Kyrgyz mostly have
the meanings “reputation, honour, shame”. For example: “Save one’s face”
“сохранить свое лицо” and the opposite meaning“ lose one’s face”. “get a red
face”, “give someone a red face”, “have a red face”, “red in the face”-“бетинде
кызылы бар”, “бетинде кызылы жок”, “бетин чиедей кылуу”, “бетине
көөжабуу”, “бети түгөнүү”.

Other English somatic idioms: “two- faced”-somebody who is deceitful or

insincere, “ poker face”-someone who has an expressionless face that shows no
emotion or reaction at all, “face that would stop a clock” and “ face that would
stop a bus”-unattractive face, “face like thunder”- look very angry, “long face”
and “a face as long as a fiddle” -sad face, “face like a bulldog chewing wasp”-
very unattractive, “have the face to”-have a impudence to say or to do something
and ect. In Russian: ‘смотреть в лицо опасности”, “лицом в грязь не
ударит”, “сохранить свое лицо”.In Kyrgyz: “бетинен түгү чыгуу”, and
“бетинен чаары чыгуу” –get angry, be very angry ,”бетинен түгү түшө элек”
– young not adult.

Eye-глаза-көз is the main part of the head and face of man. Since ancient times
the eye is equated with deity. As far as the most information about the world
comes through sight, the eye considered as the most important organ, so it was
assigned magical power. Here are examples of English, Russian and Kyrgyz
idioms:

The presence of eyes and their openness symbolized getting information and its
authenticity: “see something with one’s own eyes”- “видеть своими глазами”-“өз
көзу менен көрүү”- be sure. “острыйглаз” –“ sharp eye”-“көзү курч” mean
observant; “keep one’s eyes open for someone or something”, “keep one’s eyes
peeled for someone or something”, “keep one’s weather eyes open”-
смотретьвоба (глаза) – be attentive, alert and cautions. To watch avidly, with
great attention: “feast one’s eyes”, “to be all eyes”, “во все глаза глядеть”,
“көзкызартуу”, “көз артуу”. And on the contrary, carelessly: “одним глазом
взглянуть”- "көз чаптыруу”, “идти куда-то с закрытыми глазами”means to
act not thinking about the danger,“отвести кому-то глаза”-“көзун бое” to
divert somebody‘s attention, and on the contrary : “to open somebody's eyes to
something”-“открыть / раскрыть глазана что-то”-“көзүн ачуу”showing
something in its true light. The eyes play important role by expressing emotions
and feelings, of course there are many idioms with this component which reflect
the changing the human emotional states. For example, surprise: “an eye-opener”
– “вытаращить глаза”, “делать большие глаза”, “глаза на лоб лезут”-“көзү
чанагынан чыгуу”. Desirability: “with an eye to doing something” –
“положитьглаз на что- либо / глаза загораются”-“көзү кычышуу/көзү
кызаруу/көзартуу”.Envy: “the envy eye / green eyes” –“ дурной глаз”.It is need
to note that there are some idioms in Russian and Kyrgyz with the component
“eye” which denoting “death”:көз жумуу- закрыть глаза навеки.

Ear-ухо-кулак as the eyes is organs which get the information from the
outsides. Therefore the most idioms with this somatism often used to denote the
ability of recognize. For example with the meaning “hear not well”: “туго на
ухо”, “кулагы катуу”.Hear very carefully: “be all ears”-“во все
ушислушать”-“кулак салуу. However, always do not listen attentively and is
often done intentionally: “turn a deaf ear to somebody”-“слушать
полухо”,“пропускать мимо ушей”, “ухом не ведет,ухм не
шевелить”-“кулагынын сыртынан кетүү”, “кулак какпоо”. The ears more
than eyes take part in disclosing of secrets, for example: “walls have ear”-“у стен
есть уши”; “to pick up somebody’s ears”-“навострить уши”-“кулак
төшөө”.Although the ears are on head and just get with the hand, but the eyes
cannot see them, from this the Russian idiom; “ не видать как своих
ушей”.Without ears we cannot hear, Kyrgyz idioms “кулак мурун кескендей”
means absolutely stillness. In English language the “ear” provides the basis for
next idioms: “have an ear to the ground”-knows everything, “have a long ears”-
be curious, “din somebody’s ears”-прожужжать уши, “by the ears’-be in quarrel.

In Russian the somatism “ухо” is a basic element for creating next

idioms:“прожужжать уши”, “держать ухо во стро”, “прохлопть
ушами”,“ухом не повести”, “вешать лапшу на уши”- to deceive. Kyrgyz
somatic idioms:”бышы кулак болуу” - to get into the habit of something, ‘кулагы
жок’- more used against dutiful children as swearing, “кулагынын кычуусу
кануу”-listen something pleasant and get enjoy, “кулагынанкүн көрунүү “- to
grow very thin, “кулак- мээни жейт”-telling something again and again make
somebody nerves, “кулак угуп,көз көргүз”- very far,”кулагымакум куюлсун”–
persuade somebody that was not hear anything. “кулагына алтынсырга”-
remember always, not forget.

Nose –нос – мурун is often in English and Russian idioms have humorous
meaning: “not to see beyond the end of one's nose” – “дальше собственного
носа не видеть”; ‘to stole something under one's nose” ,“from under one’s nose”
“стащитьчто- либоукого- либоиз-подноса”, “говорить себе под нос”- about
that was very close. And when the exams are coming, says that: “на носу” and
“мурду саландоо” has the meaning. In English and Russian languages the “Nose’
symbolizes the unhealthy curiosity: “to stick / poke one's nose into other people' s
affairs” – “соватьсвойносневсвоедело”. The next meaning of idioms with this
component in three languages the same ―to plume oneself‖: “to look down one's
nose at somebody / with one's nose in the air” –
“задиратьнос”,-“мурдункөтөрүү / мурдунансемирүү”.

Tongue-язык-тил is symbolize the communication and transfer of

information: “to have lost one' s tongue” –“ языкпроглотить”-“тилин
жутуу”;“the word is on the tip of my tongue”-“ наязыкевертится”-“тилинин
учундатуруу” means that one knows , but cannot remember. Often in idioms has
the meaning of organ is guilty for being too talkative. In such case it has the
negative semantics: “wag one’s tongue”-“языком трепетать”-“тили менен
орок оруу”: “to hold one’s tongue/ keep still tongue in one’s head / between one’s
teeth”-“держать язык за зубами”-“Тилин тишине катуу”: “a clever tongue
will take you anywhere”-“язык до Киева доведет”: “a fool’s tongue runs before
his wit”-“язык мой враг мой”-тил учунан”. The negative meaning expressing
the “talkativeness”: “one’s tongue is too long for one’s teeth”, “have a long
tongue”-“слишком длинныйязык”, “язык безкостей”-“тили узун”, “тили
оозуна жукпоо”. “To oil one’s tongue” – льстить.“ A sharp tongue” –
“острый язык”-“тили суук”. In the language world view “tongue’ reflects as
is a “tool” of speech and the second is the concept “language skill”.

1. It can hold , bite, prevent its movements: “keep one’s tongue between one’s
teeth”-“прикусить язык”-“тилин тиштоо”; “keep a still tongue in one’s
head”-“Тилин тишине катуу”: “loosen one’s tongue”-“развизать / связать
язык”-“тилин байлоо”.

2. In this case:“keep a civil tongue in one’s head”-“тилинен бал тамуу” ,“have

a glib tongue”-не лесть словом в карман”means to speak well,polite(good
manner of talking).“найти общий язык”-“тил табышуу”, “тилинбилүү”,
“говорить на разных языках.

Mouth-рот-ооз with this component formed many somatic idioms, consider the
difference and similarity of their figurative meanings. In English: “down in the
mouth”-look unhappy, discouraged or depressed. “From hand to mouth”- don't
have enough money to save, whatever you earn is spent on food and other
essentials, “make one’s mouth water”-food that looks and smells extremely good.
“foam at the mouth”-someone is extremely angry about something, “put money
where your mouth is”-to give financial support to activities or causes that you
believe are right, “open one’s mouth too wide”-to demand too much, “make a
poor mouth”-top pretend being poor , “keep one’s mouth shut”-don‘t speak don‘t
make somebody nervous, “have a big mouth” -very talkative. In Russian: “не
открыть рта”, “остаться с открытом ртом” -from surprising, “заткнуть
рот кому- либо”, “у всех на устах”. In Kyrgyz: “оозго алгыс’-impossible to
say it, bashful words, “оозго түшкөналма”. “оозго суу ууртап алгансуу”and
“ооздоруна сөз албоо”- don‘t say anywords, “ооз көптүрүү”mean to
boast,“оозу менен орок оруу”-mere words, idle talk, “оозу нан кара суу келүү”-
be very hungry,“эне сүтү оозуна татуу”- being very difficultness,“эне сүтү
оозуна кете элек”- an unexpierense, young person,“оозу мурдунан чыгуу”-eat
more than you can. As show the examples the main meanings of the component
“mouth” are come from its function. The humanity speak with the help of organ
mouth, that why inmost case denote “talkativeness, silence”.

Neck -шея -моюн this component used in formation idioms with different
meanings, for examples: “break one`s neck (to do something)”- to do all one
possibly can, to work very hard to do something, “breathe down (someone`s)
neck”- to watch someone closely (often by standing right behind them), to pressure
someone to do something, “a crick in one's neck”- a painful cramp in one's neck,
“dead from the neck up’- to be very stupid, “a kink in one's neck‘- a cramp in one's
neck that causes pain ,“a millstone around someone's neck”- a burden or handicap
for someone.-камень наше; “neck and neck” - exactly even in a race or contest, “a
pain in the neck”- an annoying or bothersome person or event, “risk one's neck (to
do something)- to risk harm in order to do something, “save (someone`s)
neck/skin”-to save someone from danger or trouble or embarrassment, “stick
one`s neck out for someone or something”- to do something dangerous or risky for
someone, “up to one's neck in something”-to have a lot of something, to be much
involved or busy with something, “wring (someone's) neck”-to be extremely
angry at someone, “a yoke around (someone's) neck”- a burden for someone,
something that oppresses people.

In Russian language the idioms with this component are the followings:
“гнутьшею”-to work hard , “гнатьвшею”-to expel, without
hesitation ,“нашеевиснуть” and “ нашеювешаться” is about a women obsessive
seeking men‘s attention , “ пошеямбить”-to beat ,
“навязыватьнашею”-,“надеть себе наше юхомут”, “намылить кому-
либошею”,“наше сидеть или в и сеть у кого-н ”,“сломать или свернуть
шеюна чем-н”-to fail or die ,

In Kyrgyz language : “мойну жар бербөө’ and “мойнунан байлаган

иттей”-don‘t have any pleasure to do something, “ мойну менен тартуу”-get
punishment, what has been done, “мойнуна алуу”-to admit one‘s mistake,
“мойнуна сорпо төгүлүү” -be in very difficult situation, “моюн алышуу”-be
inharmoniously condition, next idioms means “do not obey somebody or
disobedient, naughty person‖: “жоон моюн”, “моюн бербөө”, “моюн
таптыккылуу”, моюн толгоо”, тоң моюндук кылуу”.

Forehead -лоб-чеке. In English there is no any idiom with this component, but in
Russian and in Kyrgyz used and has different meanings. In Russian:
“налбунаписана” it is clear, obvious, “лбамисталкивать”-cause to
quarrel,“поставлятьлоб”-to risk, “влобневлета”- do not understand.

In Kyrgyz have next meanings: “чекеге чыккан чыйкан”- to hinder, obstacle,

“чекеге чертип туруп”- choose easy but carefully, “чекеге чертеалбоо”- cannot
beat, even touch. As we see the meaning of this component completely different in
these languages.

Tooth-зубы-тиш - is an ancient emblem of the aggressive and defensive force.

F.eg: “to show one’s teeth”, in Russian “скалить зубы”,
“иметьзубпротивкого- либо”. “An eye for an eye, a tooth for a
tooth”-“окозаоко , зубзазуб”; “armed to the teeth”-“вооружѐн дозубов”.

Other interesting meaning of idioms with component “tooth” sing of oldness:

“long in the tooth”, “тишибуудай ,чачыкуудай”, “тиш каккан” .Get experience
in something: “cut one’s tooth in smth”-“тиши чыгуу”.

Kyrgyz idioms with meaning “be hungry”:

“Тишинкиринсоруу”“тишинтишкекоюу”. Russian somatic idioms with
meaning “talking nonsense”- “зубычесать”, tofail-“зубыломать”, to distract – ―
зубызаговаривать”, do not want to talk-“говоритьсквозьзубы”.

Hair-волос-чач can be considered as a possible attribute of head or

independently. Usually, the word in idioms acquires the meaning of any emotion.
For example, fear: “one's hair stood on end”-“волосы
дыбомвстают”-“чачытиктуруу / чачыүрпойүү”. Disappointment: “to tear
one's heard out”-“рвать насебеволосы”.

In English: Let one's hair down-to relax and enjoy themselves, not a hair out
of place- one‘s appearance is perfect, “split hairs”-pay too much attention to
differences that are very small or not important.

In Russian: “схватиться за волосы”, “ до седых волос”, “ ни на волос”,“

на волоске висеть”, “на волосок от чего-н”,

In Kyrgyz: “чач кирпиги жетпөө”-something is not enough, “чач этектен”and

“чачтан көп” mean something is very much, a lot,“чачы агаруу” – be in a deep
depression. The second classes are the extremity; feet, hand and their parts.

Hand-руки-кол has following meaning “hard working, skill, trade” so

particularly the hand connected with manual labour. Idioms with such meaning in
three languages: “a safe pair of hands”, “ a dab hand” , “an old hand”
‘умелыеруки” “золотыеруки , мастер” ,“на все руки” ,“колунан көөрү
төгүлгөн”. And on the contrary “idleness”: “folding one’s hands”, “to sit
twiddling one’s thumbs”, “сидеть ,сложаруки’’, “колунан кокон
тыйынкелбөө”.

The Hand particularly used in many cases with the meaning “Finding something
by somebody and getting it”: “to take something in hand / lay hands
on”-“наложитьрукуначто- либо/ прибратьчто- либокрукам/
взятьвсвоируки”;“to hold well in hand” – “ держатьвсвоихруках”;” to take
oneself in hand”-“взятьсебявруки”; “hands off!”-“руки прочь”;” to fall / get
into somebody's hands”-“попастьсявчьи- либолапы”.In Kyrgyz with the same
meaning: “колалдында”, “кол салуу”, “колго алуу”.The next meaning is
“human activities” : “to give a free hand” –“ развязать руки”; “to be tired /
bound hand and foot “ – “ быть связанным по рукам и ногам”-“колу жолу
байлануу”,know something extremely well: “know something like the back of
your hand ”-“беш колундайбилүү”.The meaning of communication and exchange:
“change hands” – “пеходить из рук в руки / ходить по рукам / из рук в руки”;
“at first / second hand” –“из первых / вто- рых / третьих рук (узнать, знать,
купить что- либо)”.

The right hand plays a more important role than the left: “one’s right hand
man”-“правая рука”-“оң колу” means “to be closest assistant”. And the idiom:
“not to let one's left hand what one' s right hand does” –“ левая руканеведает
,чтотворитправая” is used when talking to condemn controversial actions or the
actions of those who work inconsistently, in all direction. In many languages “the
right side” associated with something commendable, and the “left side” –
something that deserves a negative evaluation that is the concept of right is “good”
and the concept of the left is “bad”.

Other Idioms with somatism “hand” : “hand over”- pass on something, “get
out of hand ”- become impossible to manage, “know something like the back of
your hand”-know something extremely well, “have your hands full”-be very busy ,
“ in hand”-under control , “ live hand to mouth”-only earn enough money for
food, “give someone a hand “-help someone, “have someone in the palm of your
hand” -have influence over someone , “be caught red-handed” -be caught doing
something bad.

“To throw in (up) one’s hands” – out of the game, “to win hands down” – to
gain a victory.

Other idioms: “кол башындай”- something very small, “кол кабышкылуу”-

to help, “колу жука”- be in financial difficult, “колу туткак”-petty thief, “колу
тар” and “колу чүрүш”-greedy man,

Foot-нога-бут this somatism reflect the meaning of stability, instability and the
conviction itself: “to stand on one's own two feet” –“ стоятьобеимино-
гаминаземле”; “to feel/find one's feet” –“
обрести(твѐрдую)почвуподногами”;” to get back on one' s feet” –“ встать на
ноги”-“бутуна туруу”; “ to cut the ground from under one's feet / to pull the rug
from under one' s feet” – “выбитьпочвуиз-подног”; “ to be with one foot in the
grave”-“стоятьоднойногойвмогиле”-“бир буту көрдө, бир буту жерже”

In English the component “Foot” involved in the formation of idioms with

different meanings: “put your foot in it “-say or do something you shouldn't, “have
itchy feet”-not able to settle down in one place, “keep someone on their toes”-keep
someone alert, “ stand on your own two feet”- be independent, “have two left
feet”- be awkward or clumsy, “walk on eggshells”- be careful about what you say
or do, ‘foot the bill”- pay the bill, carry smb. Of his feet -вскружитькому-
либоголову,“to be dead on one’s feet ,smbs legs are giving away” – be very tired,
“as cold feet” cowardice, “to think on one’s feet” “quick think out, ―to find
one’s feet”-найтиместовжизни, “feet first”-to die, ― to put one’s best foot first”
– to make every effort , “to fall on one’s feet”-
суспехомвыйтииззатруднительногоположения , “take to one’s feet”-
уноситьноги.

Heels–пятка–таман. English idioms with component heels express risk with

an element of adventure and fear. Meanings to escape for saving one‘s life: “show
one’s heels”, “show clean pair of heels”. These idioms have completely
equivalents in Russian “показатьпятки”, “удиратьтак ,
чтопяткиисвуркают”. In Kyrgyz: ‘таманын жылтыратуу”. More used
English somatic idioms are followings: “come to heel”-submit to smb, to obey,
“on sm’s heel”-“ходить за кем либо попятам”, “get the heels of smb”-run
quickly leaving smb behind. Next idiom “knock smb back on one’s heels” has two
meanings: unpleasantly surprise somebody and disturb somebody ‘success. “Lay
by the heel”-to arrest,” “with the heels forward -ногами вперед (the deceased).
“Set one back on one’s heels” – surprise somebody. ―head over heels indebt” –
погрязатьвдолгах

Russian somatic idioms: “душа впяткиуходит”- be very frightened.

Бытьподпяткой”- be fully subordinate to somebody, “гнатьсязакем-
либопопятам”- persistently follow somebody. Next idioms with the meaning “to
toady” exist in two languages: “пяткилизатькому- либо”and “таманынжало”.

In Kyrgyz there are some idioms with component “таман”: “таман акы,
маңдай тер”, “таман тирөө”-to compete, “тамантузаксалу”-
arrest.“таманына май төшөө”-first meaning respect somebody and the second is
to toady.«таманыныналдынантабу»-easy to find something.

Shoulder-плечо-ийин in English: “carry the weight of the world on one's

shoulders”-to appear to be dealing with all the problems in the whole world, “get
the cold shoulder from someone”- to be ignored or rejected by someone, “give
someone) the cold shoulder”-to ignore try to get into a conflict with others, “have
broad shoulders”- to have the ability to work hard and take on responsibilities and
accept criticism, “head and shoulders above someone or something”-to be superior
to someone or something,“ look over one's shoulder”-to be worried that something
dangerous or bad may happen to you, “on someone's shoulders”-someone's
responsibility , “put one's shoulder to the wheel”- to get busy and do some work,
“rub shoulders with someone”-to be in the same place as others, to meet and mix
with others, “a shoulder to cry on”- someone to whom you can tell your problems
to and then ask for sympathy and advice, “shoulder to shoulder” -side by side, with
a shared purpose, “straight from the shoulder”-an open and honest way of
speaking.

Shoulder as the upper part of the hand symbolized responsibility, work wear,
which they bear: “взвалитьчто-тонаплечи”,” подставитьсвоеплечо”-to help
,“вынестичто-тонасвоихплечах” – to cope with difficulties, without any help.

In Kyrgyz: “ийни бүтөлү”and “ийни кубануу” mean to wear new clothes,

“ийнинде башы бар”-a sensible and realistic person, “ийнинен дем алуу”-to get
worth.

Finger-палец-манжа. In English: “butter fingers”-be clumsy and drop things,

“keep your fingers crossed”-wish something for someone , “ under your thumb”-
control someone, “cut a fine figure”- to dress and look good, “to have finger in the
pie” – take part in something. Next idioms have the meanings “clever trick, make
a fool” in two languages: “to wind round one's (little) finger” – “обвести вокруг
пальца”, “to turn (или to twist) somebody round one's (little) finger
-обвестикого- л.вокругпальца”; to do nothing: “not to move a finger” –
“палецопалецнеударить”;do not noticeconsciously:“смотреть сквозь пальцы”,
“not to lay (to put) a finger on smb.” – “ипальцемнетронуть”;“to dab with one's
finger “-“тыкатьпальцем”

Back –спина-далы In English: “back-to-back”- next to each other and

touching backs , “behind someone`s back”- without someone's knowledge,
secretly, when someone is absent, “break one`s back to do something”-to do all
one possibly can, to work very hard to do something, “cover one's back”- to do
something to protect yourself from criticism or future blame, “a crick in one's
back”- a painful cramp in one's back, “ get off someone`s back”-to stop criticizing
or nagging someone, “get someone's back up”-to make someone become angry,
“give someone the shirt off one's back”- to be very generous to someone, “have
one's back to the wall”- to be in a defensive position, “off one`s back”- to not
bother someone, to remove someone or something as an annoyance, “on
someone`s back”- constantly criticizing someone, pressuring someone, “a pat on
the back”-praise, congratulations, encouragement, “put one's back into
something”- to use great physical or mental energy to do something, “scratch
someone`s back”- to do someone a favour in the hope that they will do something
for you, “stab (someone)in the back”-to betray someone, “turn one`s back on
someone or something”- to refuse to help someone who is in trouble or need,
Russian idioms with component “Спина”: “спиной повернуться”-put on end to
relationship,“толкать в спину”-to hurry ,“распрямить спину”-get a confidence ,
“за чужую спину прятаться”-to shift one‘s dirty or responsibility to someone ,
“спину показать”-to eliminate , “стоять за чьей ни будь спиной”-manage
someone secretly , “говорить в спину”- , “за спиной жить”-live under one‘s
protecting , “на чужой спине ехать”-to use the labour of others , “спинугнуть”-
to cringe somebody.

Inner organs of human body: heart, lung, stomach, bone

The word heart - сердце – жүрөк in English, Russian and Kyrgyz culture
associate with soul, feelings, kindness, love and honesty. But what interesting is
that in English and Kyrgyz people use word «heart-жүрөк» and in Russian «душа
(soul) ». May be this connected with such national characteristic as« русская
душа». “One’s heart isn’t in it” –“Душа не лежит”. “To pull at someone’s
heart" – “Брать кого- либозадушу”. “In one’s heart of hearts” – “Воглубине
души”. “To have a heart talk” – “Говорить по душам”.Interesting fact when the
people are freighted, so by English and Kyrgyz the heart goes to “mouth or
throat‖“ To have one’s heart in one’s mouth (throat)”-“жүрөгү оозуна
тыгылуу”, “жүрөгү алкымына кектелүү” and by Russian people «душа в
пятки уходит». Also when wanted to express “devote oneself completely”: “have
one’s heart in something”-“вкладовать всю душу”; “from thebottom of the
heart” – “отвсейдуши”-“жүрөгүнөн кайнап чыккан”,“one’s heart isn’t in it”
–“душанележит”, “to pull at someone’s heart” – strings – “братького- либоза
душу”. “in one’s heart of hearts” – “воглубинедуши”. “Tohave a heart – to –
heart talk” –“говорить подушам”. “камень с душисвалился”-“жүрөгү
бөксөрө түшүү”but in English“the weight seems to fall from somebody’s
shoulder”.

Describe the such human characters as cowardice and bravery: ―heart of

oak”-“майлуужүрөк”, “жүрөгүндө
жалы(оту)бар”,“кошжүрөк”(храброесердце).There are few idioms with the
meaning of “cowardice”: “коенжүрөк”, “суужүрөк”, “бок жүрөк”, “жүрөгү
жок”.

Other English idioms with the word “heart”: “break someone's heart”-upset
someone greatly, “learn something off by heart”- learn something completely,
“you're all heart!”- when you tell someone sarcastically how kind they are, “hand
on heart”- promise with sincerity, “have the heart”-be able to give someone bad
news, “a heart of gold”-be a very kind person.

Other Kyrgyz idioms:“жүрөгү ачышуу”, “жүрөгү каноо”, “жүрөгү

жаралуу”, ““жүрөгү атып кетүү”, “жүрөгү калтыроо”, “жүрөгү
өлүү”,жүрөгү байлануу”, “жүрөгү жибүү”, “жүрөгүн сууруп берүү” ect . As
we see there are a lot of Kyrgyz idioms with component “heart” which denotes the
feelings of upset, worry, fear and love.

Throat-глотка-кекиртек In English: “at each other's throats”- fighting or

arguing all the time, “cut one`s(own) throat”-to experience certain failure, to do
something that will cause problems now or in the future, “ force (something) down
(someone`s) throat”- to force someone to do or agree to something that they do not
want or like, “get a frog in one's throat”- to get soreness in your throat that
prevents you from talking well, “get a lump in one's throat”- to feel like there is
something in your throat as if you are going to cry, “ grab someone by the throat”-
to feel very interested or excited or frightened because of a performance or book or
idea, “have a frog in one's throat”- to have soreness in your throat that prevents
you from talking well, “jump down (someone`s) throat”- to suddenly become very
angry at someone, “ram something down someone`s throat”- to force someone to
do or agree to something that they do not want or like,“ shove something down
someone`s throat”- to force someone to do or agree to something that they do not
want or like, “slit one`s (own) throat”- to experience certain failure, to do
something that will cause problems now or in the future, “stick in (someone's)
throat”- an idea or situation that is difficult for you to accept and irritates or
displeases you, “one's whistle is one's throat ‖- to have a drink, “words stick in
one's throat “- one can hardly speak because he or she is so overcome by emotion.

In Russian: схватитьзаглотку-to suddenly become very angry at someone

перегрызтьглоткукому- л, заткнутьглоткукому- л, драть глоту.

In Kyrgyz: кекиртеги талга илинүү – be very hungry, кекиртектен алуу-

tosuddenly become very angry at someone, кекиртегин майлоо – to give
money(means corruption).

Stomach -желудок-ашказан the mostly used English idiom with this

component:

“Can’t stomach someone or something”-to dislike someone or something

very much.

“difficult to stomach (someone or something)/ hard to stomach (someone or

something”- to be unable to accept someone, to be unable to accept something that
you think is unpleasant or wrong, “eyes are bigger than one's stomach”- taking
more food than one can eat. “get butterflies in one`s stomach / have butterflies in
one`s stomach”- to get a feeling of fear or anxiety in one's stomach. “not have the
stomach for something”- to have no desire to do something because you think that
it is unpleasant or wrong, “turn someone`s stomach”- to make someone feel sick,
to disgust someone. After analysing we can see that this component is a non-
productive in Russian and Kyrgyz languages, as there are any idioms.

Bone-кость-сөөк. In English and in Kyrgyz languages used more idioms with

component bone (сѐѐк). Let study their similarities and differences. F.eg: “a bag
of bone”-very thin man and Kyrgyz idiom “сөөгу агаруу”-to grow fat. “Lay one’s
bone” and “сөөк кармоо”-to bury died man‘s body, “keep the bone green”-keep
one‘s healthy and “сөөгу бош”-not fit, “cut the bone” and “сөөккө тамгасалуу”
mean to hurt. There are some Kyrgyz idioms which mean “be up sad”:”сөөгунө
бату, сөөгунөн суу чыгуу, сай сөөгунө жетүү, сөөгунөн өтүпчучугуна
жетүү”.Other meanings of somatic English idioms : “make no bones about
something”-to make no mistake about something, to no doubt something ,“know
something in one's bones, feel something in one's bones”- to know and sense
something, to have an intuition about something, “as dry as a bone”- very dry,
“bare bones of something”-the most basic and important parts of something, “a
bone of contention”- something that people disagree about, “chilled to the bone”-
very cold, “close to the bone”- something (a story or remark) that is embarrassing
or upsetting, “give somebody a bone to pick”-get loose the enemy, ”have a bone in
one’s arm (leg)”-very tired, “be on one’s bone”-be in financial difficulty, “what is
bred in the bone will not out of the flesh”-“сөөгү менен кошожатуу”-
«горбатогомогилаисправить».In Russian: “костьмилечь”- do anything for the
sake of achieving the goal, “перемывать косточки’- to gossip,”по косточкам
разобрать”- to discuss in detail.

Blood-кровь-кан this component has various meaning in composition of

idioms. English idioms:”bad blood (between people)”-anger or a bad relationship
due to past problems with someone, “blood is thicker than water”- family
members are closer to one another than to others, “blood on the carpet”- much
trouble, blood runs cold- terrified or horrified ,“blood, sweat, and tears”- great
personal effort, “curdle someone's blood”-to frighten someone, “have someone's
blood on one's hands”-to be responsible for someone's death, “in one's blood”- to
be built into one's personality or character, “like getting blood out of a stone”- very
difficult to get something from someone or something, “make someone's blood
boil”-to make someone very angry, “make someone's blood run cold”- to shock or
horrify someone, “too rich for someone's blood”- to be too expensive for
someone's budget. In Russian: “проливать свою кровь- sacrifice oneself
protecting somebody or something,“кровью заплатить”-get one‘s own way,
“кровью смыть”-to revenge , “в крови”- to be built into one's personality or
character, “леденить кровь”- to shock or horrify someone, “кроввь от крови”-a
close relative (father, daughter, brother etc.), a living human body. In Kyrgyz:
“канга баткан”- very difficult situation,“кан сөлү жок”-get pale, “каныкатуу”-
want to drink, “каны суюк”-hot – tempered,“каны кас”- anger or a bad
relationship due to past problems with someone, there are many idioms with the
meaning be or make someone very angry: “каны ичине тартуу”, “каны
суюлуу”, “канын кайнатуу”, каны башына тебүү”.As show the analysis the
most of idioms of three languages have similar meanings.

Lung-егкие-өпкө. “ At the top of one's lungs”-shout as loudly as possibly.

In Kyrgyz language this component used widely and in manycases mean ―to
boast, boasting and boaster‖ : “өпкө көптүрүү”, “өпкөсү жок”, “өпкөсүн
колунаалуу”, next idioms used when somebody loves, especially the children:
“өпкө-жүрөгүн чабуу”, “өпкомдү чабайын”, “өпкөмдү чабайын” .Other
meanings: ‘өпкө кагуу”-to regret, “өпкө өпкөсүнө батпоо” and “өпкөсү
көбүү”means to cry hard,“өпкөсу казанбактай болуу” and “өпкөсү казандай,
өтү аяктай болуу”-be offended at somebody.

From semantically point of view English, Russian and Kyrgyz body

somatisms may express: human emotions and feelings, traits of human character,
features of different phenomena. Let‘s analyses each set of thematic groups. The
examples are taken from above stated body idioms.
 1.Human emotions and feelings. All body idioms are very “emotional”, just a
certain number of them are rather “patient”. Idioms, like people created them, are
angry or sad. They laugh, cry, moan, threaten, learn - the same the people the same
are the words. A positive emotional and expressive nuance can be seen in the
idioms which format thematic group “Delight, happiness and joy” :carry
somebody of his feet -вскружитькому- либоголову-башын айландыруу, to rub
one’s hands-потирать руки от удовольствия. An atmosphere of love and
romance is rendered by the somatisms included in the thematic group “Love and
passion”:to win smb’s hand добитьсясогласиянабрак, to kiss one’s hand to
somebody-послатьвоздушныйпоцелу) , to offer smb. one’s hand –просить руки
-просить кого - либо стать своей женой – колун суроо.

Some somatisms, however, are full of negative tone. For example, my foot!
(Чертасдва!)Bears a strong resentment, while a woman wrings her hand “колун
шилтоо-when being in desolation and hopelessness.

We also have to mention a thematic group of exhaustion and tiredness, which

is mainly formed by the idioms, having “foot and leg” as constituents: to be dead
on one’s feet -бутун тарта албоо-с ног валиться, somebody’s legs are giving
away (кто- либо неможет стоять на ногах от усталости).

2.Traits of human character. It is known that the idioms ‘meaning is in

certain way leaning on the human nature, his positive and negative features. For
example, laziness is criticized by folding one’s hands (бездействовать).
Poltroonery, cowardice and dread are mocked at by such somatisms as cold feet,
суужүрөк (трусость), to hold one’s hand (воздержатьсяотчего- либо), while
bravery, daring and self-control are expressed by to get oneself in hand –брать
себя в руки. The importance of permanent activity of a person and the abilityto
keep his word is highlighted by to think on one’s feet (быстросоображать), a
firm hand (твердое руководство), and a light hand-жеңил кол( ловкость).
 A person feels well only in the case of his inner psychological stability,
achieved by the idea of having a good “physiological” pillar, which is known to be
represented by his foot/feet: to find ones’ feet -бутуна туруу
(найтиместовжизни), to be on one’s feet (бытьнезависимым).

The ability of a person to learn and to acquire special professional skills as

well as his experience is rendered by such somatisms as an old hand (опытный/
бывалый человек , a fresh hand (новичок), all thumbs- (неловкийчеловек).

3.Features of different phenomena. This set of thematic groups of English

body idioms deals with cognitive approach to personal and interpersonal
relationships and situations, as well as various aspects of life. For example, the
notions of unity and oneness is rendered by such idioms and proverbs as arm in
arm/ hand in hand, joined at the hip, cheek by jowl (сообща / вместе), shoulder
to shoulder :плечомкплечу , рукаобруку ,биржакаданбаш
,бирженденколчыгаруу ,

However, permanent peace in relationships between people and countries is

something exceptional and even psychologists speak about the necessity of being
at loggerheads with somebody from time to time, which leads to a kind of fight or
war (in case of countries) and involves a series of concepts as:

- challenge and concession: all hands to the pumps (всенаборьбу),

everyman’s hand against one (всепротиводного), gain the upper hand
(,одержатьпобеду), hand it to somebody (признатьчье- либопревосходство);

- attempt and violence: to fight hand in hand (вестирукопашныйбой), lay

violent hands on somebody (применятьнасилие);

- power and influence: to have long hands (влиятельныйчеловек), to be in

somebody’s hands (находитьсявовласти), a hidden hand (тайноевлияние);

- humiliation: to stay in somebody’s hand ( , мешатькому- либо);

-actions to cock one's nose - задиратьнос; to trim the sails to the wind
-держатьносповетру; to turn up one's nose at - задиратьноспередкем- л.; to
lead smb. a (divtty) dance -водитького- л. занос; to slam (или to shut) the door in
smb.'s face - захлопнутьдверьпередсамымносомкого- л.; near at hand
-наносу;невидетьдальшесвоегоноса;воротитьнос;натянутьнос;носсносом;с
оватьподнос;соватьсвойнос;тыкатьвнос; уткнутьнос;
зарубитьнаносу;оставитьсносом; to make a long nose; on the nose; to count
(to tell) noses; to bite smb.'s nose off; to make smb.'s nose swell; to pay through
the nose; to wipe smb.'s

- death: to have (got) one foot in the grave (стоятьоднойногойвмогиле),

feet first ( умереть),to have blood on somebody’s hands (, рукизапачканыкровью
/ быть виновным в смерти кого- либо)

It is known that human life is not cakes and ale as a person has to meet a lot of
hardships, which he has to overcome on his way to success. This idea is rendered
by such somatisms as to put one’s best foot first (приложитьвсеусилия), to play
one’s hand for all it is worth (доводитьделодоконца), with both hands –
работать непокладаярук( усиленно), have one’s hands full
(захлопотаться).Even the opposition of notions success - failure is expressed by
the somatisms to fall on one’s feet
(суспехомвыйтииззатруднительногоположения), to win hands down
( легкоодержатьпобеду), to throw in (up) one’s hands(выйтиизигры).

Thus, somatic constructions (built on the basis of names of body parts) as one
of the ancient set expressions in the process of their language functioning acquire
different (both positive and negative) semantic cannot actions.

As show the facts the somatic idioms do not reflects in its content of any
historical, social facts, as is most often transmit physiological condition of person
appear usually a result of a rethinking of metaphoric phrases that describe the
sensation of the body. That is the appearance of such idioms not connecting with
style of life, culture and history of that or other nations, and consequently they
exist independently from each other in various languages the world.

2.2.Complete equivalents of English Body Idioms in Kyrgyz and Russian

The completely equivalents of idioms is when English, Russian and Kyrgyz

somatic idioms coincide with meanings, expressiveness, style nuance, but having
unimportant change in component and morphological structure.

In the capacity of examples can be served following somatic idioms in

English, Russian and Kyrgyz languages

Right hand-правя рука-оң кол

Face to face – лицом к лицу-бетме бет

Stony heart –каменное сердце-таштай (таш) жүрөк.

Bloodforblood-кровь за кровь-канга кан

In first example used the somatic idioms right hand which transfer into Russian
and Kyrgyz languages with the help of such idioms правя рука and оң кол. These
idioms are complete equivalents of English idiom right hand, because they have
the same meaning “main assistant, whom can trust”

Thus, English somatic idioms right hand absolutely coincide with Russian and
Kyrgyz equivalents правя рука and оң кол ,which identify by its semantic
meaning, components, figurativeness and stylistic direction. The somatic English
idiom stony heart completely coincide with idioms каменноес ердце and таштай
(таш) жүрөк with all indications, which stated above, besides gender categories
which absence in English and Kyrgyz languages. For example:

-She is not a person to go to if you have got problems- she has got a stony heart.
- Если у тебя проблемы, не стоит к ней обращаться-у нее каменное сердце.
-Эгер сен кыйын абалда болсон, анда ага кайрылуунун кажети жок-
анынжүрөгү таш

“Usually such set expressions (idioms) have a complete equivalents, which based
on general regularity‘s development of people‘s thought, reflect general vital and
different psychological situation for all nations, and that is why can exist
independently from each other in various languages with the same logical meaning
as result of syntactical free word combinations.‖ (18., p 46).The completely
equivalents of English, Russian and Kyrgyz somatic idioms.

1.to have a good head on one's shoulders – иметь свою голову наплечах –
ийнинде башы бар.

2.Open one’s eyes to something -открыть глаза к- либо-көзүн ачуу

3. Showcleanpairofheels- удирать так, что пятки и сверкают-

таманынжылтыратуу.

In first example somatic English idiom to have a good head on one's shoulders has
its equivalents in Russian иметь своюголову наплечах and in Kyrgyz ийнинде
башы бар. These idioms are also complete phraseological equivalents, because
they identical meaning “a sensible and realistic person”. Let consider it an
example:

- Don‘t worry about him. He is adventurous but he has a good head on one‘s
shoulders.

- Не беспокойтесь о нем. он любит приключений, но у него есть головане

плечах.

- Ал жөнундө көп ойлонбо. Ал саякатты жакшы көрөт, бирок анын ийнинде

башы бар.

So the English idiom to have a good head on one's shoulders is coincides with
Russian and Kyrgyz equivalents, which identical in semantic, component,
figurativeness and style. Such identical inter languages somatic idioms have no
national characteristic, so as they express the condition of any man, independently
which nation he is bellowing. About this the scientist L.K.Bayramova confirm
correctly “The coincides of main body parts functions, bring to the identity of inter
language idioms, which denote this function‖.

The analysis shows that most somatic idioms of these three languages are complete
equivalents:

jump down (someone`s) throat -схватитьзаглотку-кекиртектен алуу to

have one foot in the grave -стоять одной ногой в могиле-бир буту көрдө,бир
буту жерде to have a good head for something –иметьяснуюголову-башыбар
to cudgel one's brains over something – ломать над чем-нибудь голову-баш
катыруу

see something with one’s own eyes-видеть своими глазами-өз көзу

мененкөрүү

a sharp tongue – острый язык-тили суук

sharp eye -острый глаз-көзү курч

to open somebody's eyes to something-открыть/раскрыть глаза на что-то-

көзүн ачуу

to get back on one's feet –встать на ноги-бутуна туруу

Cabbage-head -голова садовая-ашкабак баш show clean pair of heels - удирать

так, что пятки и сверкают-таманынжылтыратуу

со всех ног- put one’s best legs-буту бутуна тийбөө

In many case the complete equivalents can exist only in two languages. The
Russian and Kyrgyz complete equivalents:

найти общий язык-тил табышуу

отвечать го ловой-башы менен жооп берүү

закрыть глаза навеки-көз жумуу

Белая рука-ак кол

Белая кость-ак сөөк

An English idioms coincide with Russian and Kyrgyz somatic idioms by their
meaning, expressiveness and style nuance we called completely equivalent, in spite
of unimportant change in component and morphological structure.

All these examples show that such unimportant differences don‘t influence on
meaning and stylistic character of original expressions.

From complete equivalents need to distinguish the “false equivalents”, which

by complete structure coincides, have the different meaning. For examples:

- with one’ s nose in the air (смотреть с высоко)-нос по ветру (быть на

чеку),to a hair (в точности)-на волосок от (чуть-чуть, едва не)

-тянуть за язык – тилин тартуу, без лица (бледный)-бети жок

(безстыдный).

Consider next examples: Foam at the mouth – спеной урта these two idioms are
complete equivalents which coincide with meaning, expressiveness, style nuance,
but their equivalents in Kyrgyz language ооз көптүрүү is their false equivalents,
because has the completely another meaning “to boast”. Thus idioms are false
equivalents because they have different semantics.

After analysis we see that using of complete equivalents assist to adequate

transferring to the achievement of English idioms into Russian and Kyrgyz
languages.
 Thus, as stated above appearance of such idioms not connecting with style
of life, culture and history of that or other nations, and consequently they exist
independently from each other in various languages the world.

2.3. Incomplete equivalents of English Body Idioms in Kyrgyz and Russian

The incompletely equivalents of idioms is when English, Russian and Kyrgyz

somatic idioms coincide with meaning, expressiveness, style nuance, but having
change in component and morphological structure.

But by comparison of interlanguges incomplete corresponding equivalents,the

opinions of scientists are differences.

So the Russian linguist A.V.Kunin classifying the idioms by different ways of

translations in ―English-Russian phraseological dictionary‖ singles out three types
of incomplete equivalents.

1. Russian phraseological equivalents of English idioms coinciding by their

meanings, stylistic directions and figurativeness, but distinguishing by their lexical
components.

2. Russian phraseological equivalents of English idioms coinciding by their

meanings, stylistic directions, but having some differences in number and in order
of words.

3. Russian phraseological equivalents of English idioms coinciding by their

meanings, stylistic directions, but distinguishing by their figurativeness.

The classification of A.V. Kunin distinguishing by its clarity and deeper

studying in theoretically and practical ratio, stood the longer examination of time
and till nowadays is served as pattern of phraseological classifications for other
languages.
One of the first research devoted to the translations of idioms in Turkic languages
is the work of Tatar linguist K.B.Bairamova (2., p.68-69). In her work she
compared the Russian – Tatar idioms, singled out two types of incomplete
corresponding equivalents.

1. Russian phraseological equivalents, coinciding with Tatar idioms by

meanings, but distinguishing by some components.

2. Russian and Tatar idioms corresponding by components, but distinguishing

by volume of the meanings.

Also other scientists expressed their opinions and they are all in different
meanings. In spite these conclusions are the bases for characterization of
incomplete phraseological equivalents corresponding different languages.

We join to the opinions of scientists and understand that the idioms of two or
more languages coincide by their meanings, but distinguish by their lexical
components. For examples:

1. Myfingersitch -у меня руки чешутся – колу кычышуу.

2. one's hair stood on end -волосы дыбом встают-чачы тик туруу/чачы

үрпойүү

As shows the first idiom that in English language the finger but in Russian and
Kyrgyz languages рука and кол itch. From second idioms we see that the
distinguishing components of each languages idiom give increasing meanings to
“the conditions of fright”.

As showed the examples by the complete semantic correspondence, some

idioms of English, Russian and Kyrgyz languages distinguish from each other by
their lexical components. These differences not change the meaning of idioms, but
increase the figurativeness and expressiveness of idioms.
 The incomplete equivalents of English somatic idioms in Russian and Kyrgyz
languages:

from the bottom of the heart – от всей души-жүрөгүнөн кайнап чыкк the
weight seems to fall from somebody’s shoulders-камень с души свалился-жүрөгү
бөксөрө түшүү

To have one’s heart in one’s mouth (throat)-душа в пятки уходит-

жүрөгү оозуна тыгылуу

an eye-opener -глаза на лоб лезут-көзү чанагынан чыгуу

turn a deaf ear to somebody-пропускать мимо ушей-кулагынын

сыртынанкетүү

with one's nose in the air – задиратьнос- мурдункөтөрүү

to have lost one's tongue – языкпроглотить-тилин жутуу

the word is on the tip of my tongue -наязыкевертится-тилинин учунда туруу

wagone’ stongue - языком трепетать-тили менен орок оруу

keep one’s tongue between one’s teeth-прикусить язык-тилин тиштоо

one's hair stood on end -волосы дыбом встают-чачы тик туруу/чачы үрпойүү
know something like the back of your hand - знатькаксвоипятьпальцев-
бешколундай билүү myfingersitch - у меня руки чешутся – колу кычышуу.

not to lay (to put) a finger on smb. -ипальцемнетронуть – чекеге черте албоо

CONCLUSION

Phraseology is extremely difficult phenomenon studying of which needs it

sown method of research and the use of information of the other sciences –
lexicology, grammar, stylistics, phonetics, language history, history, philosophy,
logics and country-specific studies.

Phraseological units also called idioms, a word group with a fixed lexical
composition and grammatical structure; its meaning, which is familiar to native
speakers of the given language, is generally figurative and cannot be derived from
the meanings of the phraseological unit‘s component parts. The meanings of
phraseological units are the result of the given language‘s historical development.

In our work we studied idioms with the lexical-semantic field of “body parts”
in three English, Russian and Kyrgyz languages. Somatism or somatic idioms are
idioms as leading or dependent components is the word denoting not only outer
physical form of human organisms (head, hand, foot) but and the element of heart
vascular, the nervous and other systems (blood, spleen, brain, lever).The such
idioms of these investigated languages are presented the enormous group of
idioms, which possess the specific peculiarities. Among them there are all types of
idioms by academic V.V.Vinogradov‘s classification: phraseological fusions
(сращение, ширешме) phraseological unities (единства,бирдик)

Phraseological combination (сочетания, тизмек).This classification is used in

these three languages.

In our work we conducted a semantic and contrastive analysis of English,

Russian and Kyrgyz somatic idioms. If they bring in order phraseological activity
according to the English, Russian and Kyrgyz languages, we can note that the most
three productive somatism in English: hand, head and eye, in Russian: рука,
глаза и голова, and in Kyrgyz language the most idioms are formed with
component көз, and then баш, кол .As it turned out many somatic idioms do not
reflects in its content of any historical, social facts, as is most often transmit
physiological condition of person appear usually a result of a rethinking of
metaphoric phrases that describe the sensation of the body, for examples: in
English: Have one's heart in the right place- be very kind; break someone's
heart- upset someone greatly; hand on heart- promise with sincerity ;have the
heart-be able to give someone bad news. In Russian: бередить сердце-to excite,
disturb anyone; открывать свое сердце-openly talk about their cherished
dreams; трогатьза сердце-strong, deeply upset, cause ecstatic feelings. In
Kyrgyz: жүрөгүачышуу, жүрөгү каноо, жүрөгү жаралуу. The analysis of
idioms with somatic components allowed us to make the following conclusions:

1) The lexemes with a given semantics are extremely active in formation of idioms
in third English, Russian and Kyrgyz languages.

2) The idioms with discussed above components “somatism” are predominantly

conversational or colloquial, although found in a book style.

3) The largest number of idioms marked with the words of hand, , eye and heart,
not only because of the polysemy, but the traditions of the people in the folklore, in
national linguistic with them are linked most of symbols, signifying head how
certain concepts and certain conditions of man, expressed by concrete emotions.

The contrastive analysis of the somatic idioms leads us to draw the following
conclusions:

The idioms with component “body parts” in three investigated language

spokes with increased inter language phraseological equivalence. This explained
with that the words naming body parts compile the high frequency and primordial
lexis of every language and very active in forming idioms and as appointed above
the somatic idioms do not reflects in its content of any historical, social facts, as is
most often transmit physiological condition of person, all those heighten degree of
interlanguage equivalence. Have studying all material we have revealed the types
of interlaguages phraseological equivalence:

1) Complete equivalents of idioms is when English, Russian and Kyrgyz somatic

idioms coincide with meaning, expressiveness, style nuance, but having
unimportant change in component and morphological structure: to have a
goodhead on one's shoulders – иметьсвоюголовунаплечах-
ийниндебашыбар;show clean pair of heels -удирать так, что пятки и
сверкают-таманынжылтыратуу;со всех ног-put one’s best legs-буту
бутуна тийбөө.

2) Incomplete equivalents of idioms is when English, Russian and Kyrgyz somatic

idioms coincide with meaning, expressiveness, style nuance, but having change
incomponent and morphological structure: the weight seems to fall
fromsomebody’s shoulders-камень с души свалился-жүрөгү
бөксөрөтүшүү ;from the bottom of the heart – от всей души-жүрөгүнөн
кайнапчыкк; to have one’s heart in one’s mouth (throat) -душа в пятки
уходит-жүрөгү оозуна тыгылуу.

3) Analogous equivalents of idioms which coincide only by their meaning andhave

the complete different components: to be born with a silver spoon in one’mouth –
родитьсяподсчастливойзвездой;fallon one’s feet – выйтисухимизводы;put
one’s foot into one’s mouth – сестьвлужу.

4) No equivalents or culture specific idioms when the original forms of idioms

which are not understandable for other nation thoughts and that is why the logical
sense of these idioms cannot be put in other nation‘s phraseological form by
different: national, historical, geographical, cultural and social- psychological
conditions: English: get one’s feet wet; hair about the heels; a poker face.
Russian: с гулькин нос;ни аза в глаза; притча во языцех; семи пядей
волбу.Kyrgyz:өпкө көптүрүү;өпкөсүн колуна алуу; башы кара буту
айры;башы жаздыкта, бели оттукта эмес.

After contrastive studying was revealed that the most number of somatic English
idioms have complete and incomplete equivalents. Despite the facts the most
number of these equivalents have in their structure the next somatises: head,
heart, hand. Such idioms not connecting with style of life, culture and history of
that or other nations, and consequently they exist independently from each other in
various languages the world because they reflect general vital and different
psychological conditions of man independently from nations. All these explain the
few number of culture specific idioms in lexical semantic fields “somatism”. The
results of the investigation can be used in the foreign language teaching and will
undoubtedly facilitate the foreign teaching process. The paper is also of importance
to the translators of English idioms into Russian and Kyrgyz. The outlined
semantic groups of somatic idioms in English, Russian and Kyrgyz are very
appropriate for further contrastive studies in the field

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