Proverbs

This book recalibrates literature’s political role for the 21st century by excavating the deep history of storytelling as a civic agency. From Aristotle to Arendt and from the novella to the video story, short narrative forms hence become tangible as active vectors that enable and radically modulate the ontology of human encounters.

“Civic Storytelling lays bare the complex legacies and persistent powers of short narrative forms. Fuchs guides the reader with assurance and learning through fascinating moments in the history and theory of literature”
—Daniel Heller-Roazen, Princeton University

“Why has the novel stolen so much attention from the equally robust lineage of short forms? In his erudite and wide-ranging alternate literary history, Florian Fuchs rebalances accounts, revealing a long backdrop to our data floods and snippet reading. Short forms do not lead us out of the world, but into full engagement with it; they are the democratic media of the commons.”
—John Durham Peters, Yale University

“Civic Storytelling is a timely intervention in our age of debates about fact and fiction. Drawing on Hannah Arendt’s idea of enacted stories, Florian Fuchs makes a convincing case for the particular cognitive productivity of short narratives.”
—Eva Geulen, Humboldt University Berlin and ZfL Berlin

Nella cultura italiana, ai più diversi livelli, ampio è l’uso di
espressioni proverbiali latine: notevole è ad es. il loro impiego da
parte di Manzoni nei Promessi Sposi, anche a indicare la separazione
fra le classi sociali, e in tutta la letteratura dell’Ottocento esse sono
particolarmente frequenti. Nel Novecento si nota la volontà da
parte di molti autori di ridare forza a frasi ormai divenute troppo
comuni e che hanno perduto l’efficacia originaria; esse si ritrovano
soprattutto in autori dotti come Umberto Eco, ma – in particolare
negli anni ’50, ’60 anche in espressioni artistiche popolari, come i
film della Commedia all’Italiana. Un capitolo a parte costituisce
infine l’utilizzo da parte della classe politica, più o meno dotta.

"Proverb" is considered as a literary-lingual topic that has outstanding status in Iranian and Arabic culture.Iranian and Arab proverb writers have tried to collect and record proverbs. The method of proverb research andcompilation is mainly based on "alphabetical classification" and there seems to be no logical and semantic relationship between proverbs.
The authorbelieves that classification of proverbs based on "semantic fields" can help,on the one hand,proverb researchers in anthropological studies and discovery of cultural and civilizational elements; and on the other hand, it will enable them to access related proverbs in different fields.
In this study, an attempt is made to examine proverbs related to the concept of "absurdity"in Persian and Arabic. At first, different definitions of "proverb" from the Iranian and Arabresearchers' perspective have been presented. Then, a collection of these proverbs has been examined comparatively.
This article can be applicable in domains of proverb studies and compilation as well as comparing Persian and Arabic sayings with special emphasis on “semantic classification” rather than “alphabetical classification”.
The author regards vain, uncouth, illogical and bold behaviors which are of little or no far-sightedness, out of measure and lacking wittiness as a social and cultural damage and has tried to examine the various aspects of absurdity in Persian and Arabic proverbs.

In linguistics a proverb is a simple and concrete saying, popularly known and repeated, that expresses a truth based on common sense or experience. They are often metaphorical. A proverb that describes a basic rule of conduct may also be known as a maxim. Proverbs are often borrowed from similar languages and cultures, and sometimes come down to the present through more than one language. Both the Bible and medieval Latin have played a considerable role in distributing proverbs across Europe and Africa. However, almost every culture has examples of its own unique proverbs. Proverbs are used in conversation by adults more than children, partially because adults have learned more proverbs than children. Also, using proverbs well is a skill that is developed over years. Additionally, children have not mastered the patterns of metaphorical expression that are invoked in proverb use. Proverbs are often indirect, hence allow a speaker to disagree or give advice in a way that may be less offensive. This book has been prepared to help young and old ones to become well acquainted with proverbs and make their communication sweet and easy. This bounty book contains some 44 thou-sand proverbs from around the world.
Due to recent publishing restrictions, the book is no longer available on this website.

In this article we written about the dif erence between concept and understanding, language, culture and thought of the usage measuring relationships. The sematic paradigm of the language, using word etymology detection, layers of language. Importance of proverbs that how can be used as a linguistically or culturally as a example of Korean and Uzbek countries. It has been studied that these concepts exist in the system, it is derived from other concepts, if it is separated from the system, it gives a wrong idea about the object under study.

Proverbs help us understand how the society works at large and what are the main concerns regarding the
environment, people-to-people exchange and notions of liberty, freedom and values. In some cultures such as the
Iranian one, the way one uses proverbs depends on the generation one finds herself in. Generation-gap provides
opportunity to transfer some abstract and complicated concepts, not available in modern life, through the use of
proverbs. From childhood, by hearing proverbs from parents and grand-parents, children begin grasping some
important national and even religious concepts. In order to represent a rather international, holistic view and not
language-specific, we analyzed further Polish, French and Spanish proverbs, whenever deemed necessary. The
present paper through cognitive-semantic and content analysis aims to reveal the implied systems of value, ethics and
morality realized through proverbs. The results clearly indicate that proverbs cover different systems of values
through elements such as artifacts, animals, human body parts and even imaginary, nature-derived elements.

The aim of this paper is to present the Spanish proverbs related to the topic of greed that can be understood as a continuation of Publilius Syrus’ sentences. For the analysis are taken into account the contributions of two Hellenistic philosophical schools (Stoicism and Epicureanism), which illuminate the scope of the criticism of greed that occurs in these proverbs, both from a psychological as a social point of view. Latin sentences and Spanish proverbs are compared according to their formal or semantic continuity, as well as depending on other aspects (such as the tone or prosodic issues).

Тексты пословиц и поговорок разных народов используются для наполнения корпуса параллельных текстов. Корпус позволяет проводить компаративные исследования лексических, синтаксических и семантических особенностей интересных с лингвистической и культурологической точки зрения текстов в удаленном режиме. На базе корпуса разработана программа–тренажер для углубленного изучения иностранного языка.
Ключевые слова: пословицы, поговорки, корпус, лексика, обучение, иностранный язык, тренажер.

Though of the same genre, two comparable proverbs from a given culture can operate in two distinct communicative spheres. Using an approach called discourse ecology, I explore the intertextual dynamics, semantics, and usage of two Kazakh proverbial calls to action. I consider the meaning and cultural background for each proverb. Based on searches of social media and a Kazakh corpus of news articles, I argue that one proverb operates in mass-media whereas the other is limited to use in interpersonal conversation and online chat forums. I conclude with considerations of the contrasting roles that the two comparable proverbs play in terms of representative and frame-aligning discourse for contemporary Kazakhs.

The book of Proverbs is a book written for people like us—parents, children, friends, and coworkers. It's a collection of biblical sayings and wisdom that are intended to help us with practical matters in our lives. Inside we encounter the wise and the foolish, and instructions for the journey to find the wisdom that comes from God alone.

Proverbs: Pathways to Wisdom explores the context, language, and interpretation of the book of Proverbs. Each chapter covers well known verses and examines prevalent themes throughout the book. From the fear of the Lord to the Woman of Valor in Proverbs 31, Hernández explores an array of verses and reveals literary and historical details that supply profound insight into familiar passages.

Words of Agur, namely Proverbs 30:1-9, provides an
intriguing challenge for interpreters as both the confession of
ignorance (30:1-3) and the prayer for modesty (30:7-9) find
no close parallel in wisdom literature, either within or outside
of the Bible. Thus in its current canonical locus Words of Agur
is often regarded as an appendix to the main collection of proverbs
either in the sense of an afterthought (an unintended result
of its editorial process) or in the sense of a corrective (an
intentional touch-up by the editorial hand). Interpreting the
text is also complicated by the wide disagreement among scholars
in demarcating the boundaries of subunits that constitute
Proverbs 30.
In this paper I argue for the unity of the corpus as separated
from other miscellaneous sayings, and that it offers a unique
data for construing a theology of Proverbs. Agur’s confession
and prayer demonstrate both humility and piety rooted in the
tradition of exalting divine revelation over human erudition.
Moreover, Agur’s prayer, the only specimen of actual prayer
found in the book of Proverbs, is indispensable for the outlook
of a theology of wealth and poverty. Agur’s piety reverberates
with several wisdom psalms, notably Psalm 73, and to a less
extent with the revelatory theology found throughout the Old Testament. Far from being marginal to the wisdom theology,
Words of Agur is central for a richer and more balanced wisdom
theology of Proverbs.

아굴의 어록(잠언 30:1-9)은 지혜의 본질과 획득 방법에 대한 고유한 이해와 삶의 근본가치에 대한 색다른 성찰로 인해 지혜 전승 내의 이단아 취급을 받아 왔다. 특히 자신의 무지함을 토로하는 고백(1-3절)과 하나님의 뜻대로 정해주신 몫만을 구하는 기도문(7-9절)은 구약성경 내에서나 고대근동 지혜문헌 내에서나 유사한 예를 찾기 어렵다 보니 현재의 정경적 위치에서 아굴 어록은 잠언의 본래 수집물 뒤에 덧붙여진 부록 즉 편집과정에서 특별한 의도 없이 덧붙여진 추가분이거나 이전 내용들을 교정하기 위한 시도로 치부되곤 한다. 본문의 논리적 외곽선이 무엇인가에 대해 학자들의 의견이 각인각색으로 나뉜다는 것도 해석의 어려움을 가중시키는 요소이다.
필자는 이 글에서 아굴의 어록이 그 자체로서 고유한 문학적 통일성을 갖고 있으며 전체로서 잠언의 신학을 구성하는 데 필요한 독특한 데이터를 제공한다고 주장했다. 그리고 잠언서의 유일한 기도문인 7-9절 본문은 부와 가난을 직시하는 신학의 윤곽을 그리는 데 없어서는 안 될 목소리를 들려준다. 아굴의 경건은 시편 73편을 비롯한 다수의 시편들 특히 지혜시편과 상통하는 정서를 갖고 있으며 구약성
경에 흩어져 있는 계시의 신학과도 연관성을 견지한다. 아굴의 어록은 결코 지혜신학의 변두리에 있지 않으며 오히려 지혜신학의 풍성하고 균형 있는 이해를 위해 필수적인 본문이다. 본 논문은 아굴 어록의 문학적 구조와 수사학, 신약성경 주기도문과의 공명 지점을 살펴봄으로써 아굴 어록에 나타난 신학의 성격을 새롭게 규명하였다.

I commend Campbell for her research about social media. It is vital that the religious academy takes time and care to explore this topic. I agree that negative memes about other faiths can be harmful and should be addressed. In my response, I will discuss how memes operate based on folkloric and anthropological research. A key part of my argument is that we need to revisit rhetoric in order to both understand memes and effectively address anti-religious sentiment expressed through that medium. I will end my chapter with recommended action steps for the church today.

Il filologo Vatova nacque a Capodistria sul finire del secolo XIX e rappresenta l’anima della città, la lingua e le nostre abitudini. Fin da giovanissimo volle avere il riconoscimento dell’italianità del cognome, ammaliato dalla parlata capodistriana, la volle fermare annotando i proverbi che considerava “diplomi d’esperienza e di saggezza, documenti di vicende storiche”. Studiò a Vienna quando la cattedra di filologia era appena in formazione, ma ebbe i migliori docenti a disposizione come, per esempio, Mussafia che ha il merito di aver posto le basi della cattedra di filologia romanza presso la più prestigiosa università - a quei tempi - quella di Vienna. Non visse sempre a Capodistria, insegnò a Trieste, a Rovigno e a Pola fu anche Ispettore delle scuole del circondario. Ebbe così modo di conoscere molte persone e di implementare i suoi interessi circa i proverbi e non solo. Poté così allacciare molti rapporti e amicizie che poi gli furono utili come “fonti”; molti di essi, infatti, gli inviarono lettere con i proverbi, comprensivi delle varianti linguistico/dialettali, della propria città o villaggio. Segnò e catalogò anche le epigrafi, annotò informazioni circa l’araldica delle famiglie nobili capodistriane, le iscrizioni venete presenti in diverse cittadine istriane, scrisse diversi studi tra i quali anche uno sulla fauna delle saline di Pirano, l’elenco delle contrade di Capodistria … Sicuramente la parte più importante sono i suoi studi e note circa il dialetto capodistriano tradotte in scherzi e prediche, le diverse espressioni dialettali oppure il simpaticissimo e acutissimo libello intitolato “Privilegiata fabbrica di Spropositi”, dove le gaffe diventano quasi delle barzellette.
I proverbi come letteratura popolare ma elaborati filologicamente per costruire, attraverso l’espressione più genuina del costume popolare, la catena evolutiva della lingua. Recuperiamo così pezzi del nostro passato filtrati attraverso le filastrocche o i giochi, innocenti passatempi dei nostri nonni. Non ci sono foto, ma c’è la canzoncina o l’indovinello:
Rastelin va al bosco,
rastelin ne mena tanti
e rastelin ne mena chi sa quanti!
(El pettine)

Autor: Fernando Pessoa
Edición: Jerónimo Pizarro y Patricio Ferrari
Traducción: Diego Cepeda y Andrea Sánchez
Ilustración: Jose Arboleda

Descripción
De los proverbios que Fernando Pessoa compiló y tradujo para el editor inglés Frank Palmer entre 1913 y 1914 se conservan –en un conjunto de doce hojas de papel de máquina– 300 proverbios portugueses dactilografiados. De estos, 241 fueron traducidos al inglés y ahora aparecen por primera vez en español. Entre la traducción y la investigación, esta edición reúne los equivalentes y variantes en español de los proverbios portugueses seleccionados por Pessoa. Los ecos o correspondencias sugieren cercanías y distanciamentos interesantes en la tradición oral de ambas lenguas, e ineludiblemente interrogan la idiosincrasia de los proverbios.

Información adicional
Peso: 0.250 kg / Dimensiones: 15.5 x 22.5 cm / Encuadernación: Tapa rústica / Páginas: 180 / Fecha de Publicación: Abril de 2019 / ISBN: 978-958-5463-22-6

Nº 18 Colección Lusitania
https://www.tragaluzeditores.com/libros/proverbios-portugueses/

Desde sus orígenes, la literatura española ha usado el refrán con diverso propósito, así como del cuentecillo. En ocasiones han aparecido en un mismo contexto. Algunos paremiólogos se han servido ocasionalmente de breves composiciones narrativas y otros las han buscado con fruición para glosar sus refraneros. Siendo un tema ya estudiado, hacemos aquí una brevísima aportación de refranes que a nuestro juicio se relacionan, o ya los paremiólogos han relacionado, con cuentos folklóricos.

Author: Megan K. DeFranza
Publisher: CBE International

Proverbs 31:10–31 is one of the better-known passages of the Old Testament. Many of us hear sermons preached from this text every Mother’s Day, yet these sermons often miss the meaning of this passage. Many pastors hold up the Proverbs 31 woman as the model for all women, yet they present a distorted and limited view of women, hindered as they are by imprecise English translations. Given the weight placed upon the Proverbs 31 woman as an example of “biblical womanhood,” it is essential that we correct our reading of the text. One of the best ways we can do this is by returning to a more literal or primary-sense translation.

The paper attempts to investigate the emotional saturation of contexts (excerpts containing ca. 153 words) in which the twelve most familiar proverbs in American discourse (following Higbee & Millard 1983) are identified. The data have been extracted both from the COHA and the COCA in order to note any diachronic changes regarding the speakers’ attitude to each proverb. Since, according to Norrick, “many proverbs exhibit the features usually associated with the language of strong affect” (1994: 207), it does not seem unreasonable to examine the overall emotional characteristics of immediate paremic contexts. The sentiment analysis proper has been performed by employing three different (freeware) algorithms for automatic opinion mining and then supplementing it with the author’s personal annotation of each context for comparative purposes and verification of the software’s limited reliability. The elusive concept of emotion is hereby provisionally understood as a transitory reaction which has valency (based on Strickland 2001: 218). In my analysis, emotions are divided into three categories, according to the valency property: negative, neutral, and positive. Preliminary results have shown that, notwithstanding statistical differences concerning the positive/negative distinction, all three algorithms are not entirely capable of recognising neutral utterances. Thus, the study may also serve as a contribution to reviewing the latest computational linguistics tools and their application in paremiological research.

Translation of English proverbs into Persian language makes Iranian translators encounter at the Source Language (SL) comparing Target Language (TL) levels such as lexical, stylistic, cultural and rhetorical parameters. In this respect, the main concerns would be on the three corresponding SL/TL bases: form, content and context. This goes back to similar and different parameters of English and Persian languages regarding Contrastive Analysis studies in the 1940s. At the content and context levels, there may be several shared properties between SL and TL equivalents which are connotatively motivated while at the formal level the lexical differences can be problematic. This survey provides a model which facilitates the translation of English proverbs into Persian with the minimum loss in the connotative meaning of the SL proverbs. It also proposes a theoretical model concerned with weak, moderate and strong versions of conceptual translation equivalents. This model is applicable in th...

[Manuscript.]

The paper deals with the peculiarities of functioning of sound iconic words in so-called small genres of folklore in the Finno-Ugric languages. Section 1 defines sound iconic vocabulary and its subclasses, discusses its primary function in everyday speech and fiction (the expressive function). Section 2 presents the results of the research of sound iconic words in proverbs and discusses the role of sound iconic vocabulary in wordplay effects. Section 3 discusses the usage of sound iconic words in riddles; nursery rhymes are discussed in Section 4. In all the genres sound iconic vocabulary performs its primary (expressive) function and at the same time it has some specific functions in each genre.

[Published in: Иванов В. А. Изобразительная лексика в фольклорных текстах малых форм (на материале финно-угорских языков) // Сибирский филологический журнал. 2016. №4. С. 174-192.]

When Eerdmans published Bruce Waltke’s two-volume NICOT Proverbs commentary in 2004, reviewers immediately recognized it as one of the most comprehensive and insightful commentaries on Proverbs written in the twentieth century. It was one of those books reviewers call “magisterial.” Now fifteen years later, Waltke and his student Ivan De Silva have simplified the technical aspects of the earlier commentary and brought it up to date.

The authors are clear; they did not simply condense the earlier commentary. There is considerable revision, primarily in the recent literature now cited in the footnotes. Most influential is Michael Fox’s two-volume Proverbs commentary in the Yale Anchor Bible (2008, 2009). The only new research in the commentary is on the “foreign woman,” the Sitz im Leben for the dissemination of Proverbs in ancient Israel, the existence of doublets, and a few exegetical comments in the body of the commentary.

"Kazakhstan, like other former Soviet states, seeks national self-definition. For Kazakhs, proverbs are the traditional resource for defining problems, making moral judgments, and suggesting remedies. As a result, the Kazakhstani government mandates instruction in Kazakh proverbs to shape the nation. How can anthropological and folkloristic tools be implemented to assess the language ideologies brought into play in this situation without crossing the line into conjecture?

Research into "national traits" using proverbs has validity issues since it relies on small proverb sets, fails to acknowledge the multi-voiced nature of language ideologies, and projects values onto the societies in question. More recent research utilizes larger proverb sets, surveys, and participant observation thus providing examples for addressing these shortcomings.

In my own research, I have incorporated these proverb research methods while also addressing the shortcomings of the "national traits" research by setting three delimitations of my research concerning language ideologies expressed by means of Kazakh proverbs. First, I focus on youth, the societal group most likely to change linguistically in an environment of language revitalization. Second, I only explore language ideologies concerning "community". Third, I have worked with a speech community rather than attempting nationwide analysis.

My field research was completed at Kazakh National Technical University in Almaty, Kazakhstan. I surveyed students concerning Kazakh proverbs addressing "community". Students reenacted the most familiar proverbs from the set, thereby narrativizing their language ideologies concerning "community".

I analyzed the data using an adaptation of Goffman's frame analysis. The language ideology showing the most tension was individualism-collectivism. This cultural theme is best understood as a continuum going from individual to the extended family / friends, and finally to the nation. In their narratives, students grappled with the paradigm of strength in numbers and "elders" in the skits repeatedly opposed individualism. In the reenactments, students' agency received its clearest expression in terms of proverbs about extended family / friends. Thus the language ideologies concerning "community" showed the following frame issues (boundaries): 1. Tension over where the speech community should position itself along the individualism-collectivism continuum; 2. Scripts against individualism; 3. Preponderance of adaptations for smaller-scale collectives."

―Abstract―



What is the secret of happiness? What is the nature of love? What makes us good hosts or good guests? What traits should we seek out in friends and seek to embody as friends ourselves? How should we approach the sensual beauties of this world—when do they induce us to error and when are they signs of God? The poets and bards of many traditions have long sought answers to such questions, but perhaps no culture has taken up this challenge with more passionate urgency than that of Persia, from the ninth century AD to modern-day Iran. These eleven centuries of poetic tradition include poets who have become well-known in the West, such as ‘Umar Khayyam, Rumi, and Hafiz, as well as many others whom Westerners have yet to discover. In Iran these poems remain part of everyday popular culture, with people of all classes and levels of education able to recite them from memory, even if they may not always be sure who the poets were, where they came from, or what precisely was the spiritual intent behind the verse.
In Persian Words of Wisdom, the US-based Iranian scholar Bahman Solati has compiled hundreds of examples reflecting his country’s religious and spiritual traditions, especially Shia branch of Islam and Islamic Sufism, but also the Baha’i and Zoroastrian faiths. This bilingual edition with his own English translations further illuminates the sometimes enigmatic poems with parallel Western proverbs, as well as comparison quotations from Christian, Jewish, and Buddhist scripture and secular sources ranging from Mark Twain to Dale Carnegie.
One of Solati’s goals in this anthology is to build a cultural bridge through poetry between the West and Iran, making these treasures of Persian culture more available both to Westerners generally and, most specifically, to young people of Iranian descent who have grown up in the English-speaking world, perhaps without fully understanding the wealth of their heritage. For them and all readers, this will be a book of discovery.

Situé à une certaine distance de la réalité, le proverbe est une transposition, une sorte de traduction. « Traduire » un proverbe d'une langue dans une autre est donc une double transposition. Autrement dit : il faut chercher les équivalents d'un élément lexical au 1er niveau et des proverbes au 2nd. Le lecteur ou le traducteur d'un texte dans une langue source a donc besoin d'aide quelquefois même pour se rendre compte qu'un énoncé est un proverbe, souvent pour l'interpréter et presque toujours pour en trouver l'équivalent le plus adéquat dans la langue cible. Cette aide doit venir d'un dictionnaire. De quel dictionnaire ? Soit d'un dictionnaire général, soit d'un dictionnaire de proverbes. Voyons les deux cas.

This is a draft of a collection of Chimiini proverbs. The first author [CWK] began collecting Chimiini proverbs in the 1970s with the assistance of the late Mohammad Imam Abasheikh. He resumed collecting, together with the second author [BH], from 2009 to the present, primarily with the indefatigable help of Gelani Mohamed Diini. This draft lacks fully developed introductory materials, but does contain most of the proverbial lore that we gathered. Each proverb is written in a practical orthography and also in an orthography that more accurately represents one of the possible pronunciations of the proverb. The orthographic problem that Chimiini poses is that with respect to the features of vowel length and accent, the pronunciation of each word in a sentence depends on the "phrasing" of the sentence (i.e. the way in which words are grouped together in phrases).

The Old Testament term mashal and its New Testament counterpart parabolē refer to a continuum of literary forms including proverbs and parables. We classify their occurrences into six types for mashal and three for parabolē. The semantic feature 'wisdom' and the pragmatic feature 'audience' constitute the conceptual invariant for every mashal and parabolē. The last segment of our analysis compares 33 Greek, Latin, English, French and Serbian/Croat translations of these occurrences. Translations of the types which have no corresponding form оr term in the target language show a significant dispersion.

Старозаветни термин mashal и његов новозаветни пандан parabolē означавају континуум књижевних форми који укључује првенствено пословице и параболе. У раду њихове појавнице класификујемо у шест типова за mashal и три за parabolē. Семантичко обележје 'мудрост' и прагматичко обележје 'публика' сачињавају концептуалну инваријанту за све mashal и parabolē. Последњи сегмент наше анализе пореди 33 грчка, латинска, енглеска, француска и српска/хрватска превода ових појавница. Преводи оних типова mashal и parabolē којима у циљном језику не одговара никаква специфична лексема или термин показују значајну дисперзију преводних еквивалената.