SEMANTICS of ENGLISH and LITHUANIAN NUMBER IDIOMS: CONTRASTIVE ANALYSIS MA Paper

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LITHUANIAN UNIVERSITY OF EDUCATIONAL SCIENCES FACULTY OF PHILOLOGY DEPARTMENT OF ENGLISH PHILOLOGY

JELENA NIKITKOVA

SEMANTICS OF ENGLISH AND LITHUANIAN NUMBER IDIOMS: CONTRASTIVE ANALYSIS MA paper

Academic adviser: Assoc. Prof. Dr. L. Selmistraitis

Vilnius, 2013

LITHUANIAN UNIVERSITY OF EDUCATIONAL SCIENCES FACULTY OF PHILOLOGY DEPARTMENT OF ENGLISH PHILOLOGY

SEMANTICS OF ENGLISH AND LITHUANIAN NUMBER IDIOMS: CONTRASTIVE ANALYSIS

This MA paper is submitted in partial fulfillment of requirements for the degree of the MA in English Philology

By Jelena Nikitkova

I declare that this study is my own and does not contain any unacknowledged work from any source

Academic adviser: Assoc. Prof. Dr. L. Selmistraitis CONTENTS

ABSTRACT 4 INTRODUCTION 5 1. THEORETICAL UNDERPINNINGS OF IDIOMS 8 1.1. The problem of defining an idiom 8 1.2. The criteria used to distinguish between idioms and free word-groups 9 1.2.1. The semantic criterion 9 1.2.2. The structural criterion 10 1.2.3. Institutionalization 11 1.2.4. The criterion of the affect 12 1.2.5. Minor criteria 13 1.3. Semantic classification of idioms 14 1.4. The cultural aspect of idioms 17 1.4.1. Three direction of the study of idioms with respect to culture 17 1.4.2. Five channels through which language is penetrated by culture 19 2. NUMBER SYMBOLISM IN THE ENGLISH AND LITHUANIAN CULTURES 21 2.1 The Bible as a common source of number symbolism for Christians 21 2.2. Number symbolism in the English culture 24 2.3. Number symbolism in the Lithuanian culture 26 3. SEMANTICS OF ENGLISH AND LITHUANIAN IDIOMS 30 3.1. Semantics of English number idioms 30 3.2. Semantics of Lithuanian number idioms 40 3.3. English and Lithuanian number idioms from a contrastive perspective 52 CONCLUSIONS 59 SUMMARY 62 REFERENCES 63 SOURCES 65 APPENDICES 66

ABSTRACT

The purpose of this paper is to explore the characteristic features and meaning of number idioms in the English and Lithuanian languages and determine similarities and differences in symbolic meaning conveyed by numbers in the two cultures. The research has been conducted adopting both quantitative and qualitative approaches, focusing on the main theoretical issues related to idioms and such universal and abstract phenomenon as "number" in the English and Lithuanian idioms, and searching for the relationships between number idioms in the two languages. In order to illustrate the main similarities and differences between two languages, 156 English and 212 Lithuanian idioms containing the cardinal and ordinal numbers from one to ten were subjected to the analysis. The contrastive, descriptive and statistic analysis methods were employed in the research. The results of the analysis showed that the numbers one (70 instances) and two (47 instances) are the most productive numbers in the English idioms; whereas, in the Lithuanian idioms besides the same numbers, one (99 instances) and two (35 instances), the number nine (39 instances) is common. The research demonstrated that numbers in the idioms of both languages communicate non-quantitative meaning more often than quantitative meaning. It was discovered that the choice of numbers in the idioms might be determined by logic and reality or reflect some cultural point of view. The analysis showed that the numbers one, three, six, nine and ten are used in different senses in the idioms of both languages. The use of numbers two, four and five can be based on similar associations. The numbers seven and eight are unproductive in the two languages. Moreover, the findings revealed that number idioms of both languages may belong to similar semantic groups. However, the results of data analysis demonstrated that there are two different semantic groups which are common only to one of the languages (e.g. semantic group of drinking alcohol – English idioms; semantic group of relatives – Lithuanian idioms).

INTRODUCTION

Numbers are in the things. Numbers are objective properties of the things and it means that they are the secret essence of all things. Only the names of numbers (or the forms) and their symbols (or hidden meanings) are created. Numbers besides their primary role of counting things have additional meaning, which might be symbolic and ritual or might reveal a particular tradition. Thus, numbers are inseparable from language and culture. Similarly, idioms represent the relationship between language and culture. An idiom is an expression whose meaning cannot be inferred from the meanings of its parts. Idioms exist in all languages. They help the language user to convey a particular message in a figurative way, making the language more vivid and powerful. The focus of the research is on the semantic variation of English and Lithuanian idioms containing the cardinal and ordinal numbers from one to ten. This research is significant because no study which would concentrate on semantics and symbolism of such universal and abstract phenomenon as "number" in the English and Lithuanian idioms has been done before. Besides, there is no contrastive study conducted concerning number idioms in the English and Lithuanian languages which would take into account cultural point of view. Thus, this study is intended to deepen the understanding of English and Lithuanian number idioms. The research question is: are numbers within idioms interpreted similarly by English and Lithuanian cultures and do number idioms have similar meanings in the two languages? The aim of the paper is to analyse the characteristic features and meaning of number idioms in the two languages and determine similarities and differences in symbolic meaning conveyed by numbers in particular cultures. To achieve the aim the following objectives are set: to overview the theoretical material on idioms, i.e. the definition of an idiom, the criteria used to distinguish between idioms and free word-groups, semantic classification of idioms, and the cultural aspect of idioms; to present the information about number symbolism in the English and Lithuanian cultures; to compile a corpus of idioms from dictionaries including English and Lithuanian number idioms which are going to be analysed and contrasted; to investigate the meaning of number idioms in the two languages; to discover the relationship between symbolic meanings of numbers and lexical meanings of idioms containing those numbers; 5

to establish similarities and/or differences between number idioms in the English and Lithuanian languages which represent similarities and/or differences of the two cultures; to investigate the most frequently and the least frequently used numbers in English and Lithuanian idioms which reflect cultural similarities or differences. In the research qualitative and quantitative approaches are used. The qualitative approach is adopted in order to investigate the meanings of particular idioms in the two languages. The qualitative approach embraces descriptive and contrastive methods. The descriptive method is used as the idioms containing particular numbers are analysed and described. The contrastive method is employed, while English and Lithuanian number idioms are contrasted in terms of the meaning and associations they convey. Besides, the quantitative approach, namely, statistic analysis is used in order to calculate the relative frequency of occurrence of numbers in English and Lithuanian idioms. The data for the practical part was collected from the English dictionaries of idioms: Dictionary of Idioms/ Anglų kalbos frazeologijos žodynas (2010), The Oxford Dictionary of Idioms (2004), Longman Idioms Dictionary (2000), and Idioms Organiser: Organised by metaphor, topic and key word (1992). The data on the Lithuanian idioms was obtained from Lietuvių kalbos frazeologijos žodynas (2003), Frazeologijos žodynas (2001), and Sisteminis lietuvių kalbos frazeologijos žodynas (1995). Practical significance of the research The results of the research can be used in teaching and learning, in compiling dictionaries, and translation studies. Idioms are not only multi-word phrases which have to be memorized in order to be understood, but they also contribute to the formation and reinforcement of a cultural identity. Thus, it is essential for learners of English to know the meaning of idioms. The conducted research can be useful for practical purposes of compiling a contrastive dictionary of idioms because in such dictionaries a number of theoretical points must be explained concerning the general problem of cultural markedness of idioms. Besides, the meaning of idioms is especially important in translation studies. In order not to face problems during translation process, a person should know not only the meaning of an idiom, but also the cultural differences and similarities which represent idioms.

The research paper consists of three chapters. Chapter 1 deals with the theoretical issues related to idioms, such as the problem of defining an idiom (Section 1.1), the criteria used to distinguish between idioms and free word-groups (Section 1.2), semantic classification of idioms, and the cultural aspect of idioms (Section 1.3). In Chapter 2 the topic of number 6 symbolism in the English and Lithuanian cultures is discussed (Sections 2.2 and 2.3). This chapter also speaks about the Bible as a common source of number symbolism for Christians, therefore, for the English and Lithuanian cultures as well (Sections 2.1). The largest part of the thesis, Chapters 3, is devoted to the contrastive analysis of English and Lithuanian number idioms. Chapters 3 presents English and Lithuanian number idioms from the semantic point of view, focusing on the meanings and associations the idioms evoke (Sections 3.1 and 3.2). Conclusions summarize the analysis and present differences and similarities between idioms of the English and Lithuanian languages. The research paper includes two figures which are included in the text; the figures show the frequency of occurrence of numbers in the English and Lithuanian idioms. Besides, the two appendices include ten tables each: Appendix 1 presents the examples and definitions of English idioms containing numbers, and Appendix 2 shows the examples and definitions of Lithuanian number idioms.

1. THEORETICAL UNDERPINNINGS OF IDIOMS

1.1. The problem of defining an idiom

The notion of an idiom is ambiguous. Two meanings of the word idiom are usually presented in the dictionaries. The following definitions are taken from Longman Dictionary of Contemporary English (2003): 1 [countable] a group of words that has a special meaning that is different from the ordinary meaning of each separate word. For example, 'under the weather' is an idiom meaning 'ill'. 2 [uncountable and countable] formal or technical a style of expression in writing, speech, or music that is typical of a particular group of people: the new musical idiom. The first definition is more related to the field of linguistics. Thus, in this work it can serve as a starting point which can facilitate understanding of the notion of idiom. A number of linguists agree with this definition of an idiom. Cruse (1986, 37) claims that “a traditional definition of an idiom (…) [is the following]: an idiom is an expression whose meaning cannot be inferred from the meanings of its parts.” Although, there is no problem in defining an idiom, the main confusion, as Moon (1998, 2) states, concerns the terminology in this field. Similar or the same units may be described by different terms, while a single term can refer to different phenomena (Moon, 1998, 2). The following terms are sometimes used to denote the linguistic phenomenon of idiom: set- expressions, set-phrases, phrases, fixed word-groups, collocations (Antrushina et al, 1985, 176). Two linguistic traditions can be distinguished while speaking about the terminology of these word groups. “The term ‘idiom’ is widely used by western scholars (…)” (Antrushina et al, 1985, 176). Mochalina (2011, 681) states that in practice in the Anglo-American tradition idiom has been understood as any figure of speech which has a national peculiarity (phrases, proverbs, sayings, exclamations, some clichés and even onomatopoeic words). The theoretical definition of idioms in textbooks on lexical semantics is reduced to the following: idiom − an expression whose meaning cannot be derived from the meanings of its constituent parts. On these bases, as Mochalina (2011, 681) claims, we can conclude that the Anglo-American tradition of a broad interpretation of the term “idiom” in lexicography and in practice of teaching is opposed to a narrow interpretation of the theory (Мочалина, 2011, 681). The Russian and Germanic linguistic traditions use the term ‘phraseological unit’ (PU) (Moon, 1998, 2). This term was first introduced by Russian scholar Vinogradov (Antrushina et al, 1985, 176). While the Anglo-American tradition calls phraseological units “idioms”, in 8

Russian phraseology this term is often used to denote a particular type of phraseological units “with completely transferred meanings, that is, to the ones in which the meaning of the whole unit does not correspond to the current meanings of the components” (Antrushina et al, 1985, 176). As we can notice from the above presented information the terminology concerning idioms is controversial. In this paper, the Anglo-American tradition is going to be followed and the term idiom is going to be used. Sometimes when it will be referred to discussions of idioms in the literature and where phraseological unit is an author’s term of choice and could not be changed (as in the section of classification), phraseological unit will be retained as a term in the context. The confusion in the terminology reflects insufficiency of positive or wholly reliable criteria by which phraseological units can be distinguished from "free" word-groups. (…) Free word-groups are so called not because of any absolute freedom in using them but simply because they are each time built up anew in the speech process where as idioms are used as ready-made units with fixed and constant structures (Antrushina, 1985, 176).

The problem is that there is no agreement about the main features of idioms (Ginzburg et al, 1979, 74). Thus, first, we need to lay down a reliable criterion to distinguish between "free" word-groups and idioms.

1.2. The criteria used to distinguish between idioms and free word-groups 1.2.1. The semantic criterion

English, Russian and Lithuanian authors refer to semantic criterion of idioms using such terms as: non-compositionality; semantic unity; conventionality; idiomaticity. The term non-compositionality is mainly used by western linguists, for instance, Wulff (2008, 11), Grant and Bauer (2004, 44). Antrushina et al (1985, 178) and other Russian linguists use the term semantic unity to refer to the same notion. The term conventionality is used by Nunberg et al (1994, 492), while the other authors mention the term idiomaticity. Zukov (1986, 5) explains that idiomaticity is semantic indivisibility, and fixidness is a degree of semantic unity and indivisibility of components. In this case fixidness is linked to idiomaticity (Жуков, 1986, 5). However, according to Wulff (2008, 11) “idiomaticity is no longer a property of core idioms alone: both non-compositionality and formal fixidness can be 9 present to different degrees in a given multi-word expression.” So, Wulff (2008, 11) presents idiomaticity as the notion which embraces both non-compositionality and fixidness. Due to ambiguity of the notion of idiomaticity, this term will not be included in the description of idioms. “The meaning of an idiom is not the sum of the meanings of its constituents” (Grant and Bauer, 2004, 46). The semantic unity means that an idiom conveys “a single notion” (Antrushina et al, 1985, 178). Nunberg et al (1992, 492) points out that conventionality is related to predictability of meaning. He states that the meaning of an idiom cannot be predicted from the meanings of the words it consists of. However, depending on the degree of semantic change, the degree of compasionality of an idiom may vary. “(...) the semantic change may affect either the whole word group or only one of its components” (Antrushina et al, 1985, 178). Thus, according to the semantic criterion we can distinguish non-compositional and partly-compositional idioms (Grant and Bauer, 2004, 44). In non-compositional idioms the semantic change affects the whole word group and it is difficult to predict their meaning: “to skate on thin ice (~ to put oneself in a dangerous position; to take risks); to wear one’s heart on one’s sleeve (~ to expose, so that everyone knows, one’s most intimate feelings); to have one’s heart in one’s boots (~ to be deeply depressed, anxious about something). According to Grant and Bauer’s (2004, 40) definition of non-compositionality, it is easier to predict the meaning of partly-compositional idioms than the meaning of non-compositional idioms. Partly-compositional idioms are those which contain one component with its current meaning and the other with a transferred meaning, for example: to lose (keep) one’s temper, to fall in love (out of love), to stick to one’s word (promise), small talk.

1.2.2. The structural criterion

This feature of idioms is also described by different terminologies. Such terms as inflexibility, structural invariability, frozenness, and fixedness are used by different linguists to describe the structural criterion of idioms. Inflexibility and other terms mean that “idioms [...] appear only in a limited number of syntactic frames or constructions” (Nunberg et al, 1992, 492). Idioms always consist of the same components, which are connected with each other and go in a strict order (Шанский et al, 1988, 4). No change in idiom structure, i.e. replacement, substitution, addition, deletion of elements, is allowed (Grant and Bauer, 2004, 44; Nunberg et al, 1992, 492).

According to Antrushina et al (1985, 178) there are three restrictions in structural invariability of idioms: restriction in substitution, restriction in introducing any additional components, and grammatical invariability. 1) Restriction in substitution. Idioms do not allow replacement of words within its structure because it would destroy the meaning of idiom. For example, the idiom to give somebody the cold shoulder means “to treat somebody coldly, to ignore or cut him”, but a warm shoulder or a cold elbow make no sense at all. 2) Restriction in introducing any additional components. Idioms do not allow any additions. For example, in the idiom to carry coals to Newcastle no additional components can be introduced. As Antrushina et al (1985, 178) state, in fiction idioms can have variations, while in colloquial speech idioms usually stay unchanged. 3) Grammatical invariability. Idioms do not allow changes in grammatical structure, for instance to use plural form instead of singular. But, there are many exceptions to this rule. For example, the plural form castles can be used in the idiom build a castle in the air, and the plural form of the word skeleton (i.e. skeletons) can be used in the idiom a skeleton in the cupboard. However, Koonin states that idioms may have variations (Кунин, 1986, 62). Thus, the restrictions presented by Antrushina et al (1985, 178) can be regarded as possible variants of idioms. This criterion is controversial because from one point there is a fixed structure of idioms, from another point there could be changes in structure. Moon’s research (1998, 120) supports this controversial point. Corpus studies of idioms illustrate that the structure of idioms is often unstable. Around 40% of database idioms “have lexical variations or strongly institutionalized transformations,” and around 14% have two or more changes in the structure. “ (...) some (...) idioms are more fixed than others, and some (...) do not vary at all; however, variation is very widespread” (Moon, 1998, 120).

1.2.3. Institutionalization

Grant and Bauer (2004, 44) describe institutionalization as a process by which a phrase becomes recognized and familiar to a particular speech community. Institutionalization is connected with our memory. According to Jakaitienė (2009, 283), Barauskaitė et al (1995, 59), and Шанский et al. (1988, 4) idioms are not created every time anew in the

11 communication process, but they are held in memory and restored from our memory as ready- made holistic units. In particular, institutionalization, fixedness, and non-compositionality distinguish (...) [idioms] from other strings, but they are not present to an equal extent in all items. There are degrees of institutionalization (...), of fixedness (...), and of non-compositionality (...). This means that it is difficult to identify cleanly discrete categories of (...) [idioms] (Moon, 1998, 9).

1.2.4. The criterion of the affect

As Nunberg et al (1992, 493) state, idioms usually “imply a certain evaluation or affective stance towards the things they denote.” It is not typical of a language to describe neutral situations with the help of idioms. Thus, under the title word affect such features of idioms as expressiveness, figuration, emotiveness, evaluation, and connotation are going to be discussed. 1) Expressiveness. Expressiveness might be defined as “a kind of intensification of an utterance or of a part of it (...)” (Galperin, 1981, 26). It should be noted that it is not always possible to make a clear distinction between logical and emotional emphasis because the logical and the emotional frequently overlap. “A too strong logical emphasis may colour the utterance with emotional elements, thus causing a kind of expressiveness which is both logical and emotive” (1981, 27). According to Zukov (1986, 10) idioms are usually expressive. But this feature is not typical of all idioms. There are also stylistically neutral idioms (Жуков, 1986, 5). Koonin (1986, 154) points out that this feature is dependent on figurativeness, intensity and emotiveness of the idioms. Either all figurativeness, intensity and emotiveness together can create expressiveness, or they can create it being in different combinations. 2) Figuration (or figurativeness). Vakurov points out that an idiom is created while we transfer the meaning of the free- word combination (Вакуров, 1979, 53). According to Wright (2002, 7), one of the features of an idiom is that it “uses language in a non-literal - metaphorical - way.” However, idioms do not involve only metaphors. They can be also expressed as “(...) metonymies (e.g. lend a hand), hyperboles (e.g. not worth the paper it’s printed on) or other kind of figuration” (Nunberg et al, 1992, 492). 3) Emotiveness. Koonin (1986, 153) states that emotiveness is a sensory evaluation of the object, the expression of the peoples’ feelings, mood and emotions by means of language and speech. 12

But, emotiveness does not directly manifest the emotions; it just echoes the real emotions (Galperin, 1981, 26). Emotiveness is the echo which has undergone some intellectual recasting. It awakens co-experience in the mind of the reader [or listener] (1981, 26). Emotiveness is always expressive and evaluative, but not visa versa. Emotiveness, the same as our emotions, can be positive or negative. The example of idioms with the positive emotion is: a sight for sore eyes. A number of idioms express negative emotions, for instance, damn your eyes! (Кунин, 1986, 153). 4) Evaluation. Koonin (1986, 155) points out that evaluation is a person’s subjective attitude towards an object, expressed implicitly or explicitly by language means. Evaluation labels an object as good or bad (Antrushina, 1985, 150). Thus, the evaluation can be positive or negative. For instance, an idiom with the positive evaluation is an old hand - person with long experience, and with negative connotation - an awkward customer - a person or animal difficult or dangerous to deal with. The idioms with negative evaluation usually prevail in a language. One explanation of this can be that people tend to treat positive situations as a normal thing, and pay more attention to mistakes, deficiencies and bad things in their life (Кунин, 1986, 155). 5) Connotation. “Connotation is a stylistic aspect of meaning (...)” (Кунин, 1986, 161). Some scholars do not consider a stylistic characteristic of the word as a connotative element of its semantic structure; because stylistic connotations can be further classified into: colloquial, slang, dialect, learned, poetic, terminological, and archaic (Antrushina, 1985, 152). Sometimes evaluation can be a part of connotation. For example, the words mummy and sonny have the same definition as the words mother and son (but with positive connotation, they express the feelings of affection), but the evaluation of the words bad, good, nasty etc. is not an element of connotation (Кунин 1986, 160).

1.2.5. Minor criteria

Other criteria are not so commonly mentioned by linguists. Among the criteria which are not frequently distinguished by scholars are the orthographic criterion, the criterion of syntactic integrity, and the phonological criterion. Moon (1998, 8) distinguishes orthography as one of the criteria of idioms. This criterion implies that an idiom “should consist of (…) two or more words.” Moon (1998, 8) mentions that not all linguists consider this as a criterion. This is because when some idioms have 13 single-word (often hyphenated) it is sometimes difficult to make a clear distinction between a word and an idiom, for example: break the ice, ice-breaker, ice-breaking. Moon (1998, 8) also mentions a criterion of syntactic integrity. Idioms typically form syntactic or grammatical units in their own right: adjuncts (through thick and thin), complements (long in the tooth), nominal groups (a flash in the pan), sentence adverbials (by and large), and so on.

In addition, idioms might serve as whole clauses or utterances (sparks fly, don’t count your chickens before they’re hatched), or verbs and their complementation (bury the hatchet, stick to one’s guns) Moon (1998, 8). The phonological criterion implies that an idiom consists of two or more stressed units (Шанский and Иванов, 1987, 66; Шанский, 1985, 27). When there is no clear distinction between compositional and non-compositional interpretation of an idiom, intonation may help to distinguish (Moon, 1998, 9). Lancker-Sidtis (2003, 53) describes an experiment and the results which suggest:

(...) differences between two kinds of language, idiomatic and literal, are signaled by quantifiable prosodic cues in English and that native listeners of the same dialect can reliably discriminate between them whereas nonnative speakers have significantly more difficulty. From a grammatical standpoint, prosodic cues specifying pausing, length, pitch height, and pitch contour are capable of indicating whether an utterance is to be processed either as a whole, by passing ordinary lexical meanings and grammatical structure (as in an idiom), or as a sequence of lexical items with syntactic relations (a literal sentence) (Lancker-Sidtis, 2003, 53).

1.3. Semantic classification of idioms

There are a number of classifications of idioms which are distinguished by different linguists and which are developed using different principles. The classification depends on a feature of an idiom the linguist chooses as a criterion for the classification. Idioms can be classified according to structure, semantics, origin, etc (Antrushina et al, 1985, 186). Vinogradov’s classification is the most influential in Russian linguistics in the field of semantics (Antrushina et al., 1985, 189). His classification is referred to by such Russian scholars as Koonin (1986, 21), Antrushina et al (1985, 189), Arnold (1986, 170). Arnold mentions that “(...) Vinogradov’s classification is based upon the motivation of the unit, i.e. the meaning of the whole and the meaning of its component parts” (Arnold, 1986, 170). “The more distant the meaning of (...) [an idiom] from the current meaning of its constituent parts,

14 the greater is its degree of semantic cohesion [and the lesser its degree of motivation]” (Antrushina et al, 1985, 189). Antrushina (1985, 189) refers to Vinogradov (1977, 124) pointing out three types of phraseological units (PUs): 1) Phraseological combinations − “are word-groups with partially changed meaning” (Antrushina et al, 1985, 189). They are motivated, i.e. the meaning of PU can be understood from the meanings of the words it contain e.g. to take something for granted, stick to one’s word, bosom friends (1985, 189). 2) Phraseological unities − “are word-groups with a completely changed meaning” (Antrushina et al, 1985, 189). Phraseological unities are motivated i.e. they can not be understood in terms of the definitions of the separate words they consist of. However, the metaphors which are used to form phraseological unities are obvious. For instance, to stick to one’s guns means to be true to one’s views or conventions. The image is that of the gunner or guncrew who do not desert their guns even if a battle seems lost) (1985, 190). 3) Phraseological fusions (or idioms) − “are word-groups with a completely changed meaning but, in contrast to the unities, they are demotivated (...)” (Antrushina et al, 1985, 190). The meaning of phraseological fusions cannot be understood from the meanings of the words it contain. The metaphors which are used to form phraseological fusions are obscure (e.g. at sixes and sevens (in confusion or in disagreement)) (1985, 190). Similarly to the above Vinogradov’s classification, Lithuanian linguist Jakaitienė (2009, 283) divides PUs into motivated and non-motivated. 1) Motivated phraseological units are such word combinations which have a link between the meaning of the whole unit and the meanings of its constituents. Such word- groups can be subdivided into: a) tropes: fixed metaphorical and metonymical idioms, e.g. priremtas prie sienos (with one's back to the wall); b) comparatives: phraseological units that contain comparison, e.g. sedėjo lyg ant adatų (be on pins and needles); c) phraseological combinations: word groups which are between idioms and free word groups, e.g. vienas į vieną (to be similar). 2) Non-motivated phraseological units (or idioms) are absolutely fixed units, their meaning is completely distant from the meanings of their constituents, for instance beržinė košė (literary: porridge from a birch; it means: the spanking of children). Jakaitienė’s classification of PUs bears an obvious similarity to Vinogradov’s classification. Jakaitienė’s motivated PUs: tropes and comparatives correspond to 15

Vinogradov’s phraseological unities. Phraseological combinations have the same name and meaning in both classifications. Finally, Jakaitienė’s non-motivated phraseological units (or idioms) refer to Vinogradov’s phraseological fusions (or idioms). Another Lithuanian scholar Drotvinas (1987, 63) refers to Kalinauskas’ classification (1962, 5; 1997, 4, 20) of phraseological units. According to Drotvinas (1987, 63), Kalinauskas’ classification includes: 1) Idiomatic phraseological units (or idioms) are those whose meaning cannot be inferred from the meanings of their parts, e.g. užkalb(in)ėti dantis (put smb off with fair words). These PUs came from different extralinguistic sources, such as myths, customs, and historical events etc. In order to understand the original meaning of such PUs, we have to know the origin, the causes and circumstances of their emergence. 2) Metaphorical phraseological units are those whose meaning can be understood from the figurative meanings of their parts. These PUs are subdivided into: a) somatic: PUs which contain the names of parts of the body, e.g. pirštais badyti (this Lithuanian PU includes the word “fingers” (“pirštais”) and it means to laugh, to mock;); b) natural: PUs which contain as a headword the names of living or non-living objects of nature, e.g. gyvas kelmas (literally: a living stump; it means “much or many”) c) domestic: PUs which contain as a headword the names of people’s household items, e.g. ligų maišas (literally: a bag of diseases; it means a person who is constantly ill). 3) Phraseoloids (Lith. “frazeoloidai”) are semi-phraseological units, e.g. juokus krėsti (to clown); they are vivid, stable expressions standing between the free collocations and metaphorical idioms. They are formed from the words which are used in the literal meaning. The examples and definitions above show that idioms are treated similarly both by Jakaitienė (idioms or non-motivated phraseological units) and Kalinauskas (idioms or idiomatic phraseological units). Jakaitienė treats tropes as expressions which are commonly used in a figurative meaning. Besides, Jakaitienė divides tropes into metaphorical and metonymical. Comparative phraseological units are considered to be motivated, having forms of comparison. The freest phraseological units are phraseological combinations (cf. Kalinauskas’ phraseoloids) (Drotvinas, 1987, 63). Moon (1998, 23) under the title metaphors includes such types of idioms as: 1) Transparent metaphors: the meaning of an idiom can be easily understood by the speech community, they are instutionalized. The examples of this type of metaphors are: alarm bells ring, behind someone’s back, and breathe life into something. 2) Semi-transparent metaphors: are not so easily decoded by hearer or reader, they “require some special knowledge in order to be decoded successfully” (Moon, 1998, 22). The 16 examples presented by Moon (1998, 23) are: grasp the nettle, on an even keel, and under one’s belt. 3) Opaque metaphors (or pure idioms) are those where the meaning cannot be understood “without the knowledge of the historical origins of the expression” (Moon, 1998, 23). Examples include bite the bullet, kick the bucket, and over the moon. Amosova (1963, 9) points out that Vinogradov’s classification is focused mainly on the Russian language and more research is needed in order to make this theory applicable to other languages. Amosova’a (1963) view on PUs is contextological. She regards PUs as “units of fixed context” (Amosova, 1963, 58). Amosova (1963, 58) as referred to by Arnold (1986, 171) describes fixed context “as a context characterised by a specific and unchanging sequence of definite lexical components, and a peculiar semantic relationship between them.” Amosova (1963, 59) distinguishes two types of units of fixed context: phrasemes and idioms. Phrasemes, as pointed out by Amosova (1963, 59), include one component with phraseologically bound meaning, while the other component is the determining context. Arnold (1986, 171) presents such examples of phrasemes as: small talk, small hours, small change. In idioms there is one indivisible meaning of the whole unit (Amosova, 1963, 72). But, the original meaning of the components may be weakened or completely lost e.g. in the nick of time (at the exact moment) (Arnold, 1986, 171). “Idioms can be motivated and demotivated. A motivated idiom is homonymous to a free phrase, but this phrase is used figuratively: take the bull by the horns (to face dangers without fear). In the nick of time is demotivated, because the word nick is obsolete” (Arnold, 1986, 171). Idioms, the same as phrasemes, can be changed or stay unchanged (1986, 171).

1.4. The cultural aspect of idioms 1.4.1. Three directions of the study of idioms with respect to culture

According to Teliya et al (Teliya et al, 1998, 55) idioms represent the relationship between language and culture. Taking this view into account, Teliya (1999, 14) describes three direction for idiom analysis, namely, etnolinguistic, contrastive and linguo-cultural. 1) Ethnolinguistic research focuses mainly on identification of the historical change in culture and how it affects the formation of idioms (Teliya, 1999, 14). This approach is diachronic in nature (1999, 16). 2) The main aim of contrastive direction is identification of specificity of idioms of a language in terms of ethnic or cultural identity that can be extracted on the background of a

17 naive picture of the world, in the creation of the characteristic features of which they participate (1999, 15). 3) Linguo-cultural analysis studies the ability of idioms to reflect contemporary cultural identity of the people, which is seen as the basis of people’s mentality, and to express it in the use of idioms in the various discourse types (1999, 14). Etnolinguistic and linguo-cultural analyses identify cultural aspects of formation and functioning of idioms, highlighting the problem of interaction between idioms and culture. While, contrastive direction is concerned with the broader context, i.e. with people’s selectivity of figurative worldview, which is also evident in the selection of figurative bases for idioms, which is treated as an indirect confirmation of their relationship with cultured worldview (1999, 15). Thus, the study of idioms in the context of a culture deals with the description of hidden (in naive worldview) traces of interaction of language and culture. While, etnolinguistic and linguo-cultural directions seek to reveal the means and methods of penetration of the “language” of culture into idioms of natural language and into their forms of presentation of culturally significant information (1999, 15). Teliya (1999, 16) states that etnolinguistic and contrastive analyses have established and widely known traditions, while linguo-cultural studies present a new direction for idiom analysis. It is an analysis of idioms “for cultural data as represented in linguistic meanings” (Teliya et al, 1998, 55). Linguo-cultural analysis is the most suitable for the study of idioms because they are rich in cultural information and can hardly be described separately from their cultural meanings (1998, 55). This analysis of idioms is based on the anthropomorphic paradigm which states that “linguistic world-picture is commensurable with the mental attitudes and culture of a speech community” (1998, 55). Language, as the most important means of human communication and an instrument of transmission of thought, acts simultaneously as a mirror of the national culture, its custodian. Linguistic units, especially words and idioms, make the content (which in some way goes back to the living conditions of the people) fixed. These language units reflect immediately and directly the extralinguistic reality. Words and idioms name the objects and phenomena of the surrounding world, pass the culture of a country from generation to generation, pass traditions of the economy and social structure of the country, its folklore, literature, art, science, mode of life, customs and history of people (Инфантова, 2010, 198). “(…) cultural norms are not only reproduced in language but are made mandatory for speakers of that language through the linguistic structures they use” (Teliya et al, 1998, 57).

1.4.2. Five channels through which language is penetrated by culture

Teliya and her colleagues (Teliya et al, 1998, 58) present five channels through which language is penetrated by culture. These channels include: cultural semes, cultural concepts, cultural connotations, cultural background, and discourse stereotypes. 1) Cultural 'semes' (or 'semantic component') are “words and word combinations that denote idioethnic realia.” Cultural 'seme' is the part of the lexical meaning of the word or word-combination. Encyclopaedic knowledge about the realia is reflected by the cultural 'semes'. For example, chernaya izba, literally (lit.) 'a black cottage', i.e. a traditional peasant timber cottage heated by a stove with no chimney (1998, 58). 2) Cultural concepts are abstract notions which “construct the world-picture in a culturally specific way.” Cultural concepts are used at the cognitive level. In this group, there are distinguished concepts proper and subconcepts (1998, 58). a) Concepts proper are usually similar in all European languages. But, some words and idioms have a high degree of cultural specificity. For instance, “Russian word pravda (…) denotes truth as an ethical phenomenon with no direct equivalent in English. This is a case of linguistic/cultural lacuna” (Teliya et al, 1998, 58). b) Subconcepts are fragments of concepts proper, when abstract notions are verbalized in concrete nouns. (…) [For example,] baba, 'a human (lower-class) female' (colloq. or derog.), is a concrete noun, originally the name for a peasant woman. Later, the word came to designate a complex of properties assumed to pertain to women in general. Thus, baba is a subconcept of the the concept of 'femininity' which has no translation equivalent in English (Teliya et al, 1998, 59).

3) Cultural connotations are based on both semes and concepts. They deal with interpretation of the ways in which linguistic items and symbols of non-verbal codes (such as stereotypes or myths) are connected and affected by each other. Connotations are especially important in restricted collocations and idioms. For instance, “arhitektorui/kapitanui perestroyki ('architects/captains of perestroika'), where cultural connotation is linked to the metaphorical interpretation of political reform as construction or seafaring” (Teliya et al, 1998, 59). Cultural connotations of some collocations and idioms are invoked by cultural semes. For example, “treskuchiy (moroz), lit. 'snapping (frost)', i.e. very hard frost when trees give out a snapping sound; lezt na rozhon, lit. 'to thrust oneself against the Y-shaped spear', i.e. to provoke a dangerous situation; or zavarivat kashu”(Teliya et al, 1998, 60). Cultural connotations can also arise from the concepts or subconcepts. Teliya (Teliya et al, 1998, 59) presents the following example of cultural connotations invoked by cultural

19 concepts: “Sovest zazrila, lit. 'one’s conscience began to see' or 'woke up'; bolnaya sovest, lit. 'a sore conscience', i.e. an uneasy conscience.” In this example metaphorical conceptualization of conscience as if “a living being that can see and feel pain” is connected with “the religious notion of the living soul” (1998, 60). 4) Cultural background is indirectly related to semantics. 'Cultural background' means that a word or a word-combination has ideological associations which are formed by historical situation, a political movement, fashionable trend, etc. “Such entities could be compared to visual symbols and emblems” (Teliya et al, 1998, 61). For instance, “russkaya berezka, lit. 'a Russian birch tree' is unmistakably identified by native speakers as a symbol of the motherland” (1998, 61). 5) Discourse stereotypes. “The development of culture involves the repetition, reinterpretation, and multiplication of texts, as well as the creation of new ones” (1998, 62).The texts, which refer to the various discourse types, affect culture, while cultural change invoke the “reproduction and reinterpretation of discourse stereotypes in speech practices” (1998, 62). This exchange affects vocabulary of a language which can be described as the storage of forms. The vocabulary arranges and makes expressions, which regularly appear in various discourse types, fixed. Thus, sometimes cultural information of a language unit can be understood from knowledge of a text, in which the concept was first mentioned. “For instance, the notion of pervaya lyubov', lit. 'first love', is clearly associated in the minds of native speakers of Russian with the story by Ivan Turgenev” (Teliya et al, 1998, 62).

2. NUMBER SYMBOLISM IN THE ENGLISH AND LITHUANIAN CULTURES

2.1. The Bible as a common source of number symbolism for Christians

Numbers are in the things. Numbers are objective properties of the things, what means that they are the secret essence of all things. Only the names of numbers and their symbols are created (Bischoff, 2002, 11). According to Mossison (2003, 169), the most popular numbers in the world are two, three, and five. The reasons for the choice of one or another number lie in the deepest cultural layers of the nation. Besides, a favourite number influences and people’s daily lives (Morrison, 2003, 169). “To the ancients, as well to many moderns of a mystical bent, numbers had meanings beyond their mathematical characteristics” (Ferber, 2007, 142). In Europe the number symbolisms flourished in the Middle Ages. Medieval number symbolism emerged from two sources. First source is antiquity, especially an ancient Greek culture, where the exploration of the meaning of numbers was especially significant and number mysticism was associated with the development of mathematics (Lempiainen, 2001, 26). A whole cosmology was developed by the Pythagoreans. It is based on the connection between small numbers, in particular the ratios of string lengths which underlie the musical intervals. “Both the Hebrews and the Greeks used their alphabet as their written numeral system, with the result that words acquired numerical values” (Ferber, 2007, 142). The second important source of the concept of symbolic meaning for Europe was the Middle East and especially the Bible, which was the base for the views of Christianity teachers while adapting them to the ancient interpretations (Lempiainen, 2001, 26). Thus, in many cultures numbers are associated with the Bible and can be regarded as common universal symbols for Christians, so for the English people and Lithuanians as well. In the following paragraphs of this section numbers from one to ten are going to be described in connection with the Bible. Number one. One expresses something what happens only once. It can also represent diminishing of something or lack of something (Lempiainen, 2001, 38). According to the Bible, God created the world on the first day. Therefore, one is the number of creation. Its most important features are creativeness and care for the world (2001, 39). In the Indo-European languages the numeral characterizing the number one also describes the features of the object to be as an integrated whole. For Indo-Europeans unum is both the smallest unit and the largest unit - universum (universe) which they perceive as the largest unit. Indo-European concept of God is Pantheistic, there is one and only deity that 21 embraces everything and it is the explanation of its ability to represent abundance of Gods, the worlds and living beings, its reflections. For this reason, the unit can manifest itself as a trinity as well (Bischoff, 2002, 30). Number two. Two embodies antipode of the first (Bischoff, 2002, 32). Indo-European concept of one splits into two. Uniformity blends with the opposition as “I” and “not-I” (inside and outside) are opposed. This is reflected in the Indo-European numeral two: root dv (or tv), which is the basis of all of its forms and means the separation and the confrontation. Besides, the root which sounds the same is used to form second person pronouns: du, tu etc (2002, 31). This number may have positive and negative meaning. It can be considered as evil number because it destroys the unity and goodness which is based on this unity. In the Biblical story of the Fall opposites are shown which arise from the destruction of the unity. Opposite of good is evil, man and woman relationship becomes a quarrel, death becomes opposite to life (Lempiainen, 2001, 45). The symbol of evil, the number two, was considered not only as an expression of the Fall. This number also symbolises the possibility of improvement. From the Old Testament you can go to the New, from earthly life to the heavenly, from the carnal and material - to the spiritual. Also, Christ unites with his Church as a man bounds to a wife in a marriage, "the two become one flesh" (2001, 48). Number three. Human life has three stages: birth, life, and death. A family consists of father, mother and a child. The popular example is the Christian triad of Joseph, Mary and Jesus. In the Christian countries three is known as the number of perfection. God is expressed in trinity: the Father, the Son and the Holy Spirit. Christ resurrected on the third day, and three women came to his grave. In Christian worship some phrases are repeated three times. A person is immersed in water or water is poured three times. These replications can be regarded as the symbol of the Holy Trinity (Lempiainen, 2001, 71). Number four. Four is the smallest number that can be divided into pairs. It is also the first to raise the number of degrees (2x2) (Lempiainen, 2001, 91). A square and a cross and the cube associated with it symbolise not only perfection, but also peace, strength and stability. In a number of cultures a square and rectangular cross represented four parts of the world as well as the world and the universe. In the Bible “four heavenly fires” and “four parts of the world” represent all four directions. An ancient English game, which is similar to checkers, is also based on this. This game is base on a shape consisting of three quadrangle where Greek and St. Andrew’s Cross axes

(which represent the main and intermediate parts of the worlds) and lunar phases indicating the trinity meet. Number five. It is the symbol of a human being. The line connecting the head with a human figure with outstretched arms and legs form the icon (Bruce-Mitford, 1999, 102). The numeral system starts from five: there are five fingers on the one hand, and when we count the fingers of both hands, we obtain the sacred number ten (Lempiainen, 2001, 114). The number five is considered the number of marriage. Jesus’ saying about the ten girls, five of which have been wise, and five silly, represents the wedding symbol as well. In the New Testament, number five is mentioned in the parable about servants who were entrusted money, one of which received five talents and he is the one who performs the task best of all. Also, in most languages the name of Jesus consists of five letters. Besides, during the Good Friday a church altar is decorated with five red roses. These roses symbolize Christ’s wounds. Therefore, five is often considered to be the number of suffering (2001, 130). Number six. In the Old Testament the number six is connected with creation. Man was created on the sixth day, but the number six also meant the power of God which is greater than human’s power. When God looked at his created world God saw that all is well. Thus, six is considered the number of perfection and harmony. At the wedding Jesus while turning water into wine used six stone vessels, which were intended for washing. Jesus also mentions six works of mercy, as foundation for life assessment. The six works include: to feed a hungry, to give water to a thirsty, to shelter a homeless, to dress a naked and to visit patients and prisoners (2001, 139). Number seven. The seven most frequently used number of both Christian and non- Christian cultures. It is possible to write a thick book only about this number. The number seven expresses perfection. In the Old Testament we can find this number 255 times. For example, the God completes the work of creation on the seventh day of the week. Also, the number seven in the Old Testament relates to humility and apology. When Jacob met his brother Esau, he knelt in front of him and bowed to the ground seven times. The medieval church associated the number seven with: seven Archangels, the seven sacraments, the seven virtues, seven deadly sins, etc (2001, 154). Number eight. Eight in Christianity is considered as the number of fulfilment, resurrection and the coming. The eighth "day of the week" as Christ’s Resurrection Day became the symbol of Eternal Life or the beginning of peacefulness, but it also was identified with the Last Judgment. Therefore, eight, as the number of eternity, covered the opposite meaning: those who committed serious crimes suffer in the flames of eighth circle of Hell (2001, 197). 23

Eight, as the number of rebirth and new life, was established in the Old Testament’s story about the flood. Eight people survived with the help of Noah’s Ark (Lempiainen, 2001, 207). Number nine. Nine symbolises the end, fulfilment and becoming perfect. In Christianity this number is best known as cosmic number of angels. There are mentioned nine angels’ choirs, and in the church art angels are usually divided into groups of three (2001, 217). The number nine is an image of the three worlds (earth, heaven and hell). For Christians, it is a sacred figure obtained by three repeated three times. In proverbs, comparison is often strengthened by comparing the numbers one and nine. We can compare using these numbers visa versa. For example, ugliness is evident when nine bad things are opposed to one. Also, the number nine names abundance of something (Lempiainen, 2001, 225). Number ten. According to the decimal system the number ten symbolises a return to the unit, the new beginning of number sequence (Adomonis, 2008). Ten is the number of perfection. This interpretation was established because of the fact that ten is the sum of world’s (four) and human being’s (six) numbers. It is also the sum of number three (representing divine and Holy Trinity) and number seven (a human’s number), and it is formed using the first and last characters of the counting system (1 and 0). Besides, the number ten is associated with the Ten Commandments (Lempiainen, 2001, 229). In the proverbs, the number ten helps to express the uniqueness and difference of one thing from others (Lempiainen, 2001, 229).

2.2 Number symbolism in the English culture

Osipova states that preconditions of the formation of symbolic meanings of numbers in modern cultures, and as a result, languages are most clearly shown in Celtic civilization (Осипова, 2007, 275). Studying the most important works of Celtic literature and taking into account the data of contemporaries and description of preserved religious sites Osipova found that the numbers two, three, four, five, six, seven, and nine in the outlook of the Celts were endowed with one or more non-quantitative meanings. For example, the number six had a positive magical symbolism in Celtic culture. This conclusion was based on the description of the sacred rite of gathering mistletoe. The rite was happening on the sixth day of the lunar cycle (Осипова, 2007, 275). Although Morrison (2003, 169) mentions that the number three is the most popular among English people, there is an evidence that the English prefer the number seven more. 24

According to Ferber (2007, 142) seven is extremely important in western number sense. As seven is the number of days in the Hebrew week, it structures the beginning (the first chapter of Genesis) and the end (the Book of Revelation) of the Christian Bible. Also, there are seven visible planets: the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn which “give their names to the days of the week in the Romance languages and, converting five corresponding gods or goddesses, in the Germanic languages (for instance, Wodan was identified with Mercury, so Wodan’s Day (Wednesday) is French mercredi) (Ferber, 2007, 142). Thus, being at the heart of cosmological ideas (the seven planets, seven days of a week), the number seven is associated with perfection and versatility. That is why, in the Celtic mythological texts the number seven most frequently found in the description of space and time calculations. “As for time, seventy is also the traditional biblical lifespan, though it is sometimes stated in a way that disguises its ‘‘sevenness’’: ‘‘the days of our years are threescoreand ten’’ (Ferber, 2007, 142). Besides, in the Celtic legends there are usually seven heroes. It also should be noted that the number seven in these situations usually has magic sense. An important proof of magical power of the number seven among the Celts is the presence of this number in the descriptions of Ireland. Ireland is considered the center of culture and science of the Druids - the most powerful and revered class of Celtic society. We know from the legends that the most significant, the divine wave of conquerors of Ireland created seven lakes in the country. The magic power of the number seven is confirmed by the repeated use of the number in the timing of a significant or a magical event. According to the laws of Celtic mythology, a king, even if there were other legitimate candidates, could remain on the throne for seven years (Осипова, 2007, 275). Moreover, English writers like to use the symbolic number seven in their works. For example, Malcolm Lowry’s Under the Volcano begins and ends at seven o’clock and rings changes on threes and fours, triangles and quadrangles, as well as on fateful sevens (Ferber, 2007, 142). In addition, in 1986 English writer, a Nobel Prize laureate, R. Kipling published a collection of poetry with the title “The Seven Seas”. He highlighted the seven seas of the world, not referring to the Mediterranean, the North and Baltic seas. In this case the cosmic number seven is made up artificially, and it shows the writer’s, as an Englishman’s, desire for power (Lempiainen, 2001, 153). Lempiainen (2001, 221) also presents information about the number nine in the English culture. Lempiainen (2001, 221) points out that in the British mythology, nine is the number of dark and cold winter months, thus, later this number was associated with dark images of the world of gods.

There is not much information about other numbers’ symbolism in the English culture; many numbers share the symbolic meaning associated with the Bible. Taking everything into account, it can be stated that in the English culture the number seven is the most symbolic and frequent number.

2.3 Number symbolism in the Lithuanian culture

We should start to examine the Balts’ numbers from the number three because it is the most favourite and the most prevalent number in the different cultural spheres (Vėlius, 1983, 46). Plenty of examples, which demonstrate the popularity of this number among Baltic people, can be found, for instance: three stones in the ancient Baltic grave monuments, three pendants in a piece of jewellery, triangular pinheads, three most important gods, arbiter fairies in the mythological legends, three brothers in the magic fairytales, three repeated actions, three times are repeated formulas for enchantment and incantation, etc (1983, 47). The number three is frequently used in the Bible and fairy tales (Adomonis, 2008). This number decomposes into two identical and one different image, for instance, in the tale of the three brothers, two of those are clever and the third − a fool (Pasaka apie tris brolius: “Kitąsyk turėjo tėvas tris sūnus, iš jų vieną kvailiu vadino...”), or in the Bible two of the Three Kings bring gold and frankincense to Bethlehem, and the third − myrrh (Adomonis, 2008). It should be noted that the number three (multiplied by nine becomes twenty seven) in the archaic mythopoetic systems is seen as having a positive meaning, or harmonizing, sacral function (Laurinkienė, 2009, 11). It marks the absolute perfection expressed in a numerical code. This is one of the most sustainable numerological semantic structures used from ancient civilizations to the present days. Trinity is one of the fundamental constants in the world of gods (pantheon tripartite organization). We could say that three is associated not only with perfection, but also with the fullness and the balance because in the tripartite structure lies the ideas of the beginning (1) middle or medium (2), and the end of the shutter (3). Besides, the number three as well as nine and twenty seven are mentioned in the incantations against snake bites, and against some diseases (Laurinkienė 2009, 11-12). Tripartite structure is a characteristic feature of mythopoetic macrocosm, for instance, tripartite model of the world (Laurinkienė, 2009, 11). If people were located by the water, then every time they saw one and the same view: sky, water and earth (Banionis, 2001, 6). Gradually a vertical division of the world into three elements (sky, water and earth) was able to evolve in their mind. This division into three elements developed the idea of “three’s rythm” (2001, 6). More common among Asian nations it also spread among the Balts. They 26 were characterized by "three’s rythm" (Baltrūnas, 2001). This is evidenced by Lithuanian folklore, and it is found in the following verses and sayings: “O ir atlėkė trys raibos gegės vidur tamsios nakties“ ("Oh, and came three speckled cuckoos in the middle of a dark night”), „Tris dienas, tris naktis keleliu ėjau” (three days, three nights, I walked), „Marti gedėjo tris nedėlaites, sesuo trejus metelius” (Daughter in law mourned for three weeks, sisters for three years) etc (Baltrūnas, 2001). Baltrūnas refers to the astronomer and historian Gusevas (1826- 1866) who described the ancient Lithuanian calendar. It is not difficult to notice that numbers which are used in this calendar are also associated with “three’s rhythm”. In addition, the Russian chronicles mention that in the thirteenth century Lithuanian combat formation consisted of three lines, covered with shields. There are other numbers which are popular among the Lithuanians and which can be associated with the “three’s rhythm”. Maybe that is the reason why Vėlius points out that 9, 12, 30, 60 are the traditional Balts’ measurements which are noticed in a wide range of cultural fields, and the starting point of the formation of all of them was the magic number three (Vėlius, 1983, 47). Three multiplied by three gives the magic number nine. It is often used in the incantations, in the customs of Tomb Sweeping and in other traditions (Vėlius, 1983, 47). The number nine is frequent in the Lithuanian folklore and folk medicine. In the Lithuanian folklore the number nine has the sense of “much or many” or “abundance of something” (Baltrūnas, 2001; Adomonis, 2008). The examples with the number nine in the Lithuanian folklore are: devyni vilkai, devyni amatai, devyngalvis slibinas, trejos devynerios ir kt. (nine wolves, nine crafts, ninehead dragon, three nines and others) (Adomonis, 2008), the sayings: devynis kartus pamatuok, dešimtą pjauk (measure nine times, cut the tenth), devyni vilkai vieną bitę pjauna (nine wolves cut one bee), už devynių girių, už devynių marių (beyond nine woods, beyond nine seas) and so on (Baltrūnas, 2001). Also, there are known “trejos devynerios“ (the three ninths) - a mixture of medicinal herbs. Besides, as Banionis (2001, 7) mentions, on Neolithic pottery paintings which were found in Nida the popular numbers are 3, 6, 9 which are expressed by one or other decorative elements. It is possible, that there lies the origins of the folklore recorded phrases and sayings that mention the number nine, representing the boundary between knowledge and ignorance (Banionis, 2001, 7). The number nine is distinguished from other ancient favourite Lithuanian numbers. Primarily due to the fact that this number once was the “last” number, i.e. it served as a kind of boundary separating the known from the unknown, the mysterious. It is not surprising that this number adjacent to the unknown could have a variety of properties, even

27 nonmathematical ones. Even later, when numeral limits have expanded, nine has left as quantitative equivalent of “many or much” (Baltrūnas, 2001). It is not surprising that nine being a kind of boundary could serve as a time interval. There is evidence that the ancient Lithuanian week had nine days (Baltrūnas, 2001). This week is mentioned in the ancient Lithuanian pagan calendar which is described by Gusevas. Such week is also described by Otas Glagau (Otas Glagau (1834-1892) was an explorer of the mode of life of the Lithuanian Minor). He claims that the number nine serves as the time interval in the songs; on the contrary, the time is not divided into seven days or weeks. Besides, a happy coincidence happened: three times nine equals twenty-seven, i.e. it equals to the number of days in the month (Baltrūnas, 2001). Such a month is described in the following Lithuanian folk song taken from Lithuanian Literature and Folklore Institute manuscript: Ant aukšto kalno Trys ąžuolėliai Po devynias šakeles. Ant kožnos šakos Po gegužėlę Kas rytelį kukavo (Baltrūnas, 2001). (Translation: On the high mountain there were three little oak trees with nine branches each. On the each branch cuckoos every morning cuckoo – translated by Jelena Nikitkova) In addition, Laurinkienė (2009, 11) mentions “Sambariai” (Getting Together) or “Three Ninths” ritual performed at the beginning of threshing. Pretorijus, as referred by Laurinkienė (2009, 11), describes that number combination ant tryu dewinu (three ninths) is one of this holiday sense codes. The historian notes that this is the principle of putting the grains for sacrifice, in other words, the part of "Sambariai" ceremony (Laurinkienė, 2009, 11). Other numbers which have symbolic meaning in the Lithuanian culture include numbers one and two. Vėlius identifies three geographical areas where lived Baltic people. The number one is preferred in the east area, the number two − in the middle area, and the number three – in the west. This domination of one number in a particular area is very significant, as in the Lithuanian folk tradition the east area is associated with celestial sphere, and the middle area – with earth (Vėlius, 1983, 51). Thus, it could be claimed that the sky (or heaven, heavenly mythical creatures) was associated with the number one by the ancient Balts, and the earth (or chthonic mythical creatures) – with the number two (1983, 51). What is more, in the Lithuanian folk fairy tales, the number two shows the difference between the character traits (opposites) of the two heroes, for example, in the fairy tales two sons are often mentioned: 28

“He had two sons. The first son was hard-working, and the second, younger, was lazy...“ (Lithuanian folk tale: “Apie vieną sūnų, kuris baimės ieškojo“(About a son who was looking for fear)). There is no evidence for other numbers to be significant to the Lithuanian culture. In conclusion, as it can be deduced from the above information, the most common and symbolic numbers (from one to ten) in the Lithuanian culture are numbers three and nine.

3. SEMANTICS OF ENGLISH AND LITHUANIAN IDIOMS

The main function of numbers is to count things. Besides, they can also express some additional meaning which may reflect cultural point of view, including number symbolism. In this section the attempt was made to classify and describe idioms containing numbers from the semantic perspective. It means that the analysis presented below shows different meanings of idioms containing numbers. The numbers from one to ten were analysed and contrasted across the two cultures, namely, English and Lithuanian.

6. 1. Semantics of English number idioms

The data on English idioms was collected from the following sources: Dictionary of Idioms/ Anglų kalbos frazeologijos žodynas (2010), The Oxford Dictionary of Idioms (2004), Longman Idioms Dictionary (2000), and Idioms Organiser: Organised by metaphor, topic and key word (1992). 156 randomly chosen English idioms were analysed. There were distinguished 12 idioms which include 2 numbers at once. Such idioms are called mixed type number idioms in the analysis. According to Figure 1, the most frequent numbers used in the English idioms are the numbers one (70 instances) and two (47 instances). These numbers do not bear any symbolic meaning in the English culture. However, the most symbolic number seven is one of the least common numbers in the idioms (3 instances). Other numbers which can be distinguished as not productive in the English idioms are the numbers six (6 instances), eight (1 instance), and ten (6 instances). The attempt was made to choose only British idioms. An idiom was not included into research, if it was indicated in the dictionary that an idiom is mainly used in American or Australian English.

Figure1. The frequency of occurrence of numbers in English idioms

ten nine eight seven six

five Numbers four three two one

0 10 20 30 40 50 60 70 80 Frequency of occurrence

The number one is going to be presented first. Most of the English idioms containing the number one (or first) may be used in the general sense of something or somebody superior to all the others. The above mentioned meaning can embrace other meanings, such as: the most important, notorious, excellent, and of the highest quality. These meanings might be distinguished in the idioms: public enemy number one, one-horse race, go one better than, put one over on somebody, be/get one up on somebody (get one over on somebody), first among equals, first past the post, of the first order (or magnitude), of the first water. Moreover, the majority of the English idioms which include the number one tend to be used to speak about drinking alcohol or drunk people, for example, down in one, have had one too many, one for the road, one over the eight. As was mentioned before, sometimes idioms might include two numbers at once, as in the case of one over the eight. The idiom one over the eight is used to describe a slightly drunk person. The idea behind this idiom is that a drinker can reasonably be expected to consume eight glasses of beer without becoming drunk. The expression was originally UK armed forces’ slang from the early 20 th century. Also, one can be used in the sense of being the same, for instance, one and the same. In addition, the number one (or first) in the English idioms might refer to first of all or before anything else, as in the examples: first thing early in the morning and first things first. Finally, idioms containing the number one can be used to describe personal qualities, for instance, (all) rolled into one (speaking about characteristics drawn from different people or things combined in one person or thing), take care of (or look after) number one (having

31 the sense of being selfishly absorbed in protecting your own person and interests), and there is one born every minute (something that you say about someone who you think has been very stupid).

One of the meanings of the number two, the destruction of unity, can be related to the fact that two may symbolise any contradiction. The analysed idioms show that the number two might be used in the sense of two (usually opposite) ways of action (situation) or two effects of the action (situation). For example, the idiom a two-edged sword communicates the meaning of a course of action or situation having both positive and negative effects; the idiom two-way street describes a situation or relationship between two people or groups in which action is required from both parties; something that works both ways; the expression two sides of the same coin is used in order to say that two problems or situations are so closely related that they are really just two parts of the same thing; and the idiom − two sides of a shield means two ways of looking at something, two sides to a question. The number two in the English idioms may communicate the similar to the previous meaning, namely, the meaning of two alternatives or two conflicting and opposing principles. For example, ride two horses (at the same time), have a second string to your bow, serve two masters, the lesser of two evils, fall between two stools. As it can be seen from Table 2 (see Appendix 1), the number two (or second) in the English idioms is frequently associated with thinking or hesitating. This number can be found in the idioms denoting the mental process of considering a course of action carefully, changing the mind, or hesitating and inability to decide between alternatives. These meanings can be seen in the following examples: on second thoughts, have second thoughts (about), be in (or of) two minds. Moreover, the number two may convey the meaning of drawing an obvious or incorrect conclusion from what is known or evident. The examples of idioms having this meaning are: put two and two together and put two and two together and make five. In the second mixed idiom the number five represents incorrect conclusion because as all the people know if we put two and two together, it will make four, but not five. Furthermore, the number two used together with the word ‘penny’ (a coin) or ‘pennies’ can be used to mean small or insignificant amount of something. For instance, the idiom containing a compound word with the number two: add (or put in) your twopenn'orth is used in the sense of contribution of the opinion often when it is not wanted, thus, the opinion is not important. ‘Twopenn'orth’ means amount of something that is worth or costs two pence. In the expression two (or ten) a penny, the number two also means something of little value; 32 similarly, the idiom not have two pennies to rub together communicates the meaning of lack of money and to be very poor. Also, the expression not have two — to rub together, meaning to have none or hardly any of the specified items, especially coins, has an implied meaning of ‘two pennies’. Besides, the expressions not care two straws and not care (or give) hoots (or two hoots) also, have the sense of something being not important to somebody, meaning a person does not care at all about something. Table 2 illustrates that the number two is used in the idioms to refer to a stupid or crazy person, for example, thick as two (short) planks and two sandwiches short of a picnic. The number two may also express the meaning of similarity between two things, people or people’s opinions, for instance, the idiom that makes two of us has the sense of being in the same position or hold the same opinion as the previous speaker, and the idiom like two peas in a pod (also as alike as two peas) used about two people or things that are exactly like each other. In addition, the same as the number one, the number two is used in the idiom referring to drinking alcohol. The old-fashioned idiom two (or three) sheets to (or in) the wind means to be drunk. The origins of this expression are nautical. Sheets here are the ropes attached to the corners of a ship’s sail, used for controlling the extent and direction of the sail; if they are hanging loose in the wind, the vessel is likely to be out of control or taking an erratic course; likewise a drunk person cannot control his actions and movements. It should be noted that three mixed type idioms (idioms containing the numbers one and two at once and the numbers two and three at once) were discovered. Such mixed type idioms kill two birds with one stone, two heads are better than one generally refer to more than one (i.e. two or more) time, action, opinion, or aim. For instance, the idiom kill two birds with one stone conveys the meaning of achieving two aims at once. The idiom two's company, three’s a crowd means that two is enough; it said when two people are relaxed and enjoying each other’s company but another person would make them feel less comfortable.

There is not any tendency for the number three to reveal a particular meaning in the English idioms. Although, it can be pointed out that the number three holds positive associations more frequently than negative ones. 10 idioms containing the number three were analysed; three of these idioms are of mixed type. The mixed type idiom two’s company, three’s a crowd is used to present the idea that two people, especially lovers, should be left alone together. Thus, it carries the negative connotation when this idiom refers to anyone, except for lovers. Also, as it was mentioned while analyzing the number two, the mixed type idiom two (or three) sheets to (or in) the wind is used, to describe a drunken person. 33

The positive connotation can be attached to the number three in the idiom three musketeers, where it means three close associates or inseparable friends. This number can also communicate the positive meaning of the third attempt which should be successful, as in the idiom: third time lucky. One more idiom expressing the positive meaning is three cheers for; it implies three successive hurrahs expressing appreciation or congratulation of someone or something. In this idiom the number three is used in its original meaning of counting things. Similarly, the number three is connected with counting in the idiom the big Three; it conveys the meaning of the dominant group of three. In addition, the number three in the compound word ‘threescore’ (being three times twenty; sixty) can have the meaning of age, namely it refers to the age of seventy, as in the mixed type idiom: threescore and ten. In the Bible, threescore and ten amounts to the allotted span of a person’s life: 'The days of our age are threescore years and ten' (Oxford Dictionary of Idioms, 2004) This number may be connected with education, for instance, the expression the three Rs means reading, (w)riting, and (a)rithmetic, regarded as the fundamentals of elementary education. The idiom give somebody the third degree is partially associated with education. This idiom has the sense of asking someone a lot of questions in a serious or threatening way, in order to get information from them. The modern meaning originates from the process for getting into the third level (degree) in the Masonic Lodge which involves an interrogation.

The number four is also not frequently used in the English idioms. There were found 8 idioms with the number four. Very few idioms share common shades of meaning. The idiom on all fours with is used in the sense of being equal with and presenting an exact analogy with. The idioms to the four winds, be scattered to the four winds and the four (or far) corners of the world (or earth) have similar meaning of all four directions; the first idiom communicates the meanings: in all four directions and so as to be abandoned or neglected; the second idiom means to be broken up and lost, or spread over a wide area (in the two mentioned examples four is associated with omnipresent wind, which cannot be seen); and the third expression conveys the meaning of remote regions of the earth, far away from each other. The idiom the fourth estate is closely related to the British culture. It refers to the press or the profession of journalism. The three traditional Estates of the Realm (the Crown, the House of Lords, and the House of Commons) are now viewed as having been joined by the press, which is regarded as having equal power.

The idiom the big Four has almost the same meaning as the idiom the big Three, only the number of people is different; it is used in the sense of the dominant group of four. There is also the idiom firing on all (four) cylinders, which means working or functioning at a peak level. This expression is a metaphor from an internal-combustion engine: a cylinder is said to be firing when the fuel inside it is ignited. In addition, the number four in the idiom four eyes refers to two eyes and the glasses. This is a rude expression used about someone who wears glasses (used especially by children).

The number five in the English idioms is associated with the part of the body, namely, with a hand. The idiom give me five is used when you want to hit someones hand with your hand in order to show that you are very pleased. This phrase is assigned to slang and it communicates possitive meaning; while the idiom a bunch of fives is used in the opposite sense. In this idiom the number five implies a fist or a punch. One more idiom containing the number five and conveying negative meaning is fifth column. It is used in the sense of an organized group of people sympathizing with and working for the enemy within a country at war or otherwise under attack. Moreover, the number five is associated with time. The idiom take five is a short form of 'a five-minute break' and it means to take a short break in order to relax (in this idiom number five is associated with five minutes). The expression nine to five refers to typical office hours (in this idiom number five is associated with five o’clock). Furthermore, the number five is also connected with counting. The number five, as in the cases with the numbers three and four, goes together with the word ‘big’, but it refers not to counting people, but animals. The idiom the big five is a name given by hunters to the five largest and most dangerous African mammals: rhinoceros, elephant, buffalo, lion, and leopard. The idiom know how many beans make five describes an intelligent person; such a person has to know how to count, i.e. to know how many beans make five; this idiom is used to say that someone is sensible, especially about money.

The number six holds mainly negative associations. The instances with negative meaning include the idioms: at sixes and sevens, hit (or knock) someone for six, six of the best and six feet under. The idiom at sixes and sevens communicates the meaning of being in a state of total confusion or disarray. This phrase originated as gambling slang and may be an alteration or corruption of Old French cinque (five) and sice (six), these being the highest numbers on dice. The idea of risking all your goods on the two highest numbers led to the 35 idea of carelessness and neglect of your possessions and eventually to the development of the phrase’s current meaning. The idiom hit (or knock) someone for six conveys the following meaning: to affect someone very severely, in other words, utterly overwhelm someone. In this expression, six stands for six runs, referring to a hit in cricket which sends the ball clear over the boundary of the ground for a score of six runs. The last idiom, containing number six, which evokes negative associations is six feet under. This expression bears the meaning of dead and buried. The idiom six feet under can be explained from the cultural point of view. Six feet is the traditional depth of a grave. One more idiom with negative meaning is six of the best. But, now this idiom is used mainly in a figurative way. It refers to a caning as a punishment, traditionally with six strokes of the cane. Six of the best was formerly a common punishment in boys’ schools, but it is now chiefly historical in its literal sense and tends to be used figuratively or humorously. Two idioms with the number six can be described as having neutral meaning. The idiom six of one and half a dozen of the other is used to convey that there is no real difference between two alternatives. The idiom containing a compound word with the number six, that is, on a sixpence (of a stop or turn) means within a small area or short distance. It is similar to the idiom containing the number two: add (or put in) your twopenn'orth, where twopenn’orth, as was mentioned before, means amount of something that is worth or costs two pence or it can mean a small or insignificant amount of something. Thus, the idioms containing the word ‘pence’ usually have the sense of something insignificant or small.

The number seven is not used very frequently to form number idioms in the English language. Originally, the number seven might be associated with something magical. For example, although now the idiom seven-league boots means the ability to travel very fast on foot, but originally this phrase comes from the French fairy story of Hop-o'-My-Thumb, in which magic boots enable the wearer to travel seven leagues at each stride. Also, the idiom in seventh heaven, meaning in a state of ecstasy, came from the late Jewish and Muslim theology. There were considered to be seven heavens, and the seventh of these was the highest, where a state of eternal bliss was to be enjoyed.

Only 1 idiom containing the number eight was found. This idiom is one over the eight. It was discussed together with the number one.

From the semantic point of view the number nine does not have the established pattern of usage. It can express time, as in the examples: a nine days’ wonder and mixed type idiom 36 nine to five. The idiom a nine days’ wonder means something that attracts enthusiastic interest for a short while but is then ignored or forgotten; thus, here the number nine conveys short time. In the idiom nine to five the number nine expresses nine o’clock and the number five – five o’clock, while the whole idiom is used in the sense of typical office hours. The number nine in the English idioms is also used with the word ‘cloud’. The idiom on cloud nine is interchangeable with the expression in seventh heaven, communicating the meaning of being extremely happy. On cloud nine refers to a ten-part classification of clouds in which nine was second highest. A dated variant of the expression is on cloud seven. One more idiom with the number nine having positive meaning is: be as right as ninepence. It is an old-fashioned British idiom which is used in the sense of being completely healthy. As was mentioned before numbers in the idioms can go together with the word ‘pence’ meaning something insignificant or small. Thus, the idiom containing the number nine, that is, no more than ninepence in the shilling describes a person of low intelligence. However, since the decimalization of the British coinage, this phrase has gradually fallen out of use, but there are numerous other humorous variations on the theme of someone not possessing their proper share of brains or intelligence, but new variants do not include the number nine. One more idiom containing the numbers nine ant ten should be mentioned. The expression nine times out of ten means: on nearly every occasion. In this case the number nine may have the sense of something incomplete and the number ten expresses completion.

The number ten was found in the idiom two (or ten) a penny, where it is used interchangeably with the number two. Ten is used as a part of the following mixed idioms: threescore and ten and nine times out of ten. These idioms were described above. Also, the number ten is used in the original sense of counting something. The expression count to ten implies counting to ten under your breath in order to prevent yourself from reacting angrily to something. The idiom it’s handbags at ten paces is a humorous expression used about a fight or argument in which neither side is very effective. This idiom comes from the old custom fighting duels, in which a man was insulted or angered by another man arranged to fight him with guns or swords. In a duel with pistols, the men stood ten steps or ‘paces’ from each other when they fired. And the last idiom with the number ten is ten to one; it is used in order to emphasize that something is very likely. It cannot be assigned to any of the described above meanings of the number ten.

To summarise, the number one (or first) in the English idioms refers to something or somebody superior to all the others. This meaning can include such meanings as: the most important, notorious, excellent, and of the highest quality (e.g. public enemy number one, one- horse race, first among equals, first past the post, of the first order (or magnitude), of the first water, etc.) The number two is commonly used in the sense of two (usually opposite) ways of action (situation) or two effects of the action (situation) (e.g. a two-edged sword, two-way street, two sides of the same coin, two sides of a shield). This number is also used in the meaning of two alternatives or two conflicting and opposing principles (e.g. ride two horses (at the same time), serve two masters, the lesser of two evils, fall between two stools). Besides, number two (or second) in the English idioms is frequently associated with thinking or hesitating (e.g. on second thoughts, have second thoughts (about), be in (or of) two minds.) As for the number three, it does not communicate any particular meaning in the English idioms. Although, it can be pointed out that the number three holds positive associations more frequently than negative ones (e.g. positive: three musketeers, third time lucky, three cheers for; negative: three sheets to (or in) the wind). The meaning of four directions is typical of the number four in the idioms (e.g. to the four winds, be scattered to the four winds and the four (or far) corners of the world (or earth). The number five in the English idioms is associated the part of the body, namely, with a hand e.g. give me five, a bunch of fives). In addition, the number five is frequently used to refer to time (e.g. take five, nine to five). The number six evokes mainly negative associations. For instance, this number may communicate the following meanings: the total confusion or disarray (at sixes and sevens), to affect someone very severely (hit (or knock) someone for six), someone dead and buried (six feet under) etc. Even though the number seven is very symbolic in the British culture, it is not frequent in the English idioms. The number seven is associated with something magical (e.g. seven- league boots, in seventh heaven). The number eight is active in the English idioms. Only one idiom one over the eight (meaning slightly drunk) was found. The number nine in the English idioms does not have any established pattern of usage. It can express time (e.g.a nine days’ wonder, nine to five), happiness (on cloud nine), and good health (be as right as ninepence). The number ten is sometimes used in the sense of counting something (e.g. count to ten, it’s handbags at ten paces). Other meanings of this number do not reveal any pattern of usage. 38

It should be noted that in the English idioms numbers tend to be used with the words ‘penny’ and ‘pence’, for instance, the numbers two or ten in the idioms add (or put in) your twopenn'orth and two (or ten) a penny, the number six in the expression on a sixpence (of a stop or turn), and number nine in the idiom no more than ninepence in the shilling. It can be noticed that in the idioms in which the numbers go together with the words ‘penny’ or ‘pence’, the meaning of numbers is something of little value. In addition, English number idioms do not display a tendency for being interchangeable. There were found only two cases of such idioms. They are the idioms which have almost the same meanings: on cloud nine (extremely happy) and in seventh heaven (in a state of ecstasy), and two (or ten) a penny (plentiful or easily obtained and consequently of little value). Numbers in the English idioms can express quantity, but it is usually associated with the original meaning of the numbers (e.g. number two refers to two things etc.) The small number of something is described by the number one (e.g. count something on the fingers of one hand); the number two expresses the amount of two (e.g. kill two birds with one stone, it takes two to tango) and lack of something (e.g. not have two pennies to rub together, not have two — to rub together); the number three refers to three people or three times (e.g. three musketeers, the big Three, three cheers for), the number four is also used to describe the number of people (e.g. The big Four); large numbers of people are described by the number nine (e.g. go down (or drop or fall) like ninepins); and the numbers two and ten may have the meaning of plentiful of something (e.g. two (or ten) a penny). It can be stated that numbers in the English idioms do not tend to be used in the sense of quantity. Twelve somatic idioms (e.g. the idioms which contain the names of parts of the body) were discovered in the English idioms (e.g. sleep with one eye open). There were found fifteen English natural idioms i.e. the idioms which contain as a headword the names of living or non-living objects of nature. Natural idioms may include the names of animals (8 instances, e.g. ride two horses (at the same time)) or natural phenomenon i.e. water, wind, earth, cloud (heaven) (7 instances, e.g. to the four winds). The common semantic groups in the English idioms are: 1) Quantity (9 instances); 2) Not intelligent person (6 instances); 3) Drinking alcohol or drunken people (5 instances); 4) Happiness (4 instances); 5) Death (3 instances); 6) Work (2 instances).

6.2. Semantics of Lithuanian number idioms

The data on the Lithuanian idioms was collected from Lietuvių kalbos frazeologijos žodynas (2003), Frazeologijos žodynas (2001), and Sisteminis lietuvių kalbos frazeologijos žodynas (1995). 212 randomly chosen Lithuanian idioms were analyzed. There were distinguished 18 mixed type number idioms. According to Figure1 the most frequent numbers used in the Lithuanian idioms include: one (99 instances), two (35 instances), and nine (39 instances). The frequency of occurrence of the numbers one and two cannot be explained from symbolic point view, while the number nine can be regarded as deeply symbolic. As was described in the previous chapter, the number nine is closely connected with the Lithuanian culture. The least frequent numbers within Lithuanian idioms are numbers: six (1 instance), seven (4 instances), eight (0 instances), and ten (4 instances).

Figure1. The frequency of occurrence of numbers in Lithuanian idioms

ten nine eight seven six

five Numbers four three two one

0 20 40 60 80 100 120 Frequency of occurrence

The first number to be analysed is one. It is the most popular number in the Lithuanian idioms which may express several meanings. However, the usage of this number can be explained by logic and reality and is not directly related to the symbolic meaning of the number. From Table 1 it can be deduced that in the Lithuanian idioms the number one has three most frequent meanings, they are the following: 1) to get along, to have a friendly relationship or to have the same opinion. The examples of this use of the number one include: vienas už vieną, vienas o vienas, vienas eina 40 už vieną (these three idioms literally mean: one follows the other), iš vieno eiti (to go together), kaip vienas (as one), viena giesmė (one song), vienu kąsniu misti (to eat one mouthful of something); 2) to do something together, to be in accord, for instance, iš vieno, per vieną, per vienas kitą, į vieną daiktą; 3) the same, identical or similar, for instance, vienas į vieną, vienas iš vieno (similar), kaip vienas (as one). Moreover, as Table 1 shows, the number one can express quantity in the Lithuanian idioms. The analysed idioms reveal that one might have the meaning of the whole, when we speak about all people or things, for example, ant vienam, be vieno, be vienojo, iki vieno, ligi vienam. The number one may express the meaning of not many as in the idiom vienas kitas (one or two), or it might have the meaning of doing something individually as in the idiom po vieną. Furthermore, the number one may express time which is not clearly indicated and means once/ once upon a time, for example, vieną kartą (once), vieną dieną (one day), vieną gražią dieną (one fine day), vieną sykį (once), iš pirmagalių (from ancient times), or to do something constantly, as in the idiom vienų vien. Besides, as it can be seen from Table 1, one when used with parts of the body might mean age, as in the idioms: pirma galva ant karkužės, pirmutinė galva ant pečių (‘the first head on the shoulders’ means not old). It is also used in the meaning of getting along: vieną bambą čiūpoti, kaip iš vienos burnos (‘as if from one mouth’ means in unison). If only one part of the body is mentioned in the idioms while people have two parts (e.g. two eyes, two legs, two arms), then one means to do something superficially, for example, viena akimi (‘with one eye’), to be going to leave soon, as in the idioms: viena koja (‘one leg’), ant vienos kojos stovėti (‘to stand on one leg’), viena koja karste, viena koja grabe (have one foot in the grave) (in some of the examples we can associate death with a journey) or it may mean to be in accord, for instance, viena ranka (‘one hand’), vieną ranką laikyti (‘to hold one hand’), vieną ranką turėti (‘to have one hand’). In a couple of the idioms associations, related to human behaviour, can be noticed, for example, when a person is happy he/she jumps on one foot. The examples of this usage of the number one are: ant vienos kojos suktis (‘to spin around on one leg’), ant vienos kojos šokti (‘to jump on one leg’). Table 1 demonstrates that one can be used in idioms describing personal characteristics. For instance, one is used to describe a chatterbox, as in the idiom vienas kala, kitas auksina (dailina), a spendthrift person, as in the idiom vienos dienos, a slightly stupid person, for instance, vieno balkio trūksta, vieno balkio trūksta į galvą, be vieno balkio, or this number can 41 be used to show that one person is better than the other in something, for instance, vienas už kitą (koks) (one is better than the other). Also, one might be used to speak about marital status, as in the idiom with negative connotation vienu kąsniu užspringti (‘to choke on one mouthful’ - a person who had been married once and decided not to marry again), or in the idiom viena galva (‘one head’) meaning single. The number one can represent the beginning of something, for instance, iš pirmo, nuo pirmo, pirmoje rankoje, nuo pirmo gaidžio (‘from the first, from the first rooster’ - very early, the beginning of the day), su pirmaisiais gaidžiais (‘with the first roosters’ - early in the morning), pirmąjį kirminą maldyti (‘to soothe the first warm’ - the beginning of eating or drinking). In the idioms vienas ir tas pats, vis viena we can distinguish the meaning of something unimportant. In this case English language speakers would say: “It does not matter”. As it can be deduced from Table 1, the number one might sometimes convey the meaning of refusal to compromise and can describe an unyielding person, for instance, vienas pro vieną and už vienas kito. In the Lithuanian idioms one may be used with natural phenomena, namely, with the wind and thunderstorm. When it is used in the idiom with the word ‘thunderstorm’ it means a person who is not very intelligent, as in the example pirmos perkūnijos trenktas (‘hit by the first thunderstorm’), while in the idiom vienu vėju (with one wind) wind is associated with speed and it signifies the action which is done very quickly and within a short period of time. One more group of idioms should be mentioned. This group includes idioms which have two numbers (the numbers one and two) at once in their structure. As Table 1 indicates there is not any tendency in meaning of idioms containing two numbers at once. These idioms may communicate the meaning of doing something very quickly or happening suddenly, as in the example vienas du (one two). The idioms might express a not coherent speech, for instance, nei vienas nei du (neither one nor two). They can also mean two people doing something together, for example, du vien (two together), etc. As we can see from the examples above, it is difficult to divide idioms containing two numbers into groups according some particular meaning because all of them tend to be used in different senses.

Lithuanian idioms do not display clear tendency in meaning towards the usage of the number two. It might be associated with the lack of unity, separation, and confrontation. The number two may have both positive and negative meanings. However, it usually expresses

42 some contrary notions, one (positive, right) or another (negative, left) side of something. But it may also be used in the positive sense of joining together these opposite poles. As was stated above, idioms containing the number one are used with parts of the body. Similarly, idioms containing the number two can go together with particular part of the body. Very frequently used Lithuanian idioms antra ranka (‘the second hand’) and antromis rankomis (‘with second hands’) mean an assistant. Table 2 demonstrates that the number two may communicate the union of two. This number is associated with love, affection or the state of being in accord. As the examples kaip du balandžiai show, two evokes positive emotions related to a special treatment of other people. The examples antra pusė (the second side (of me)), antras kelis (the second knee), antri keliai (the second knees) illustrate that the number two in idioms may refer to family members, namely, a wife (antra pusė), brother’s children (antras kelis) or distant relatives (antri keliai). This number is sometimes used in the same sense as the phrases ‘on the other hand’ or ‘otherwise’. The examples with this usage of two are: antra apsukus and antrą pusę vertus. The number two may express quantity, as in the examples: du grybai barščiuose (two mashrooms in soup‘- more than necessary) and dviem petnyčiomis (a little), and antra tiek (double or the same quantity), du vienu (two together).

As was mentioned before, the number three decomposes into two identical and one different image. For example, in the tale of the three brothers, two of them are clever and the third - a fool or in the Bible two of the Three Kings bring gold and frankincense to Bethlehem, and the third - myrrh (Adomonis, article on-line). In these examples the first and second elements serve as an antipode to the third element which can be negative. Confirmation of this statement can be found in the Lithuanian idioms: du tuščius trečią nepilną (two empty and a third incomplete) and du baltus, trečią kaip sniegą (two white, a third like the snow). The idioms show that the number two used together with the number three in the idioms represents nothingness (e.g. du tuščius trečią nepilną - not to give (pay) anything at all; du baltus, trečią kaip sniegą - not to receive (find) anything). As Table 3 indicates, in the Lithuanian idioms the number three is mostly used to express time. This number may communicate something what happened long ago, for instance, treti (trečia) pernai, treti propernai (long ago), something what happened or was done too late, for example, po trečio (‘after third’ – too late), and something what lasted (or lasts) for a short time, as in the example tris dienas su pakaičiu (very briefly). 43

The number three can go together with the word ‘grašis’ (name for a coin) as a part of a compound word, for example, savo trejoką kišti, savo trigrašį pridėti, savo trigrašį prikišti, and su savo trigrašiu kištis (add (or put in) your twopenn'orth). These idioms have the senses: to interfere, to intervene or to interrupt somebody when they are speaking. Like the English word ‘twopenn'orth’, the Lithuanian word ‘trigrašis’ means something of little value, (something that is worth or costs three pence (tris grašius)). Thus, the idiom už trigrašį expresses the quantity meaning a little. The analyzed examples show, that the number three like the number two is used to speak about relatives: trečias kelis (about cousin’s children), treti keliai (not very distant relatives). Besides, the examples of idioms with the number three: trečia į vieną, į trečią vieną (carelessly) show that three might convey the meanings of approximately, not all or to do something in a careless way, anyhow. Similar to the number two, three is used with the word ranka (arm), but the meaning is slightly different. The example of an idiom with the number three, trečios rankos, does not represent the notion of a simple assistant (as in the case with the number two), but it is associated with a backup assistant, somebody additional, besides the two. This number is also associated with counting. The idiom ne trijų nenuskaito refers to not clever, unintelligent person who, if we translate the idiom word by word, cannot count to three. The number three together with the number nine may also mean a lot of something or countless, as in the following examples: trejos devynerios/treja devynelia/ treja devyneria/ treji devyneri/ treji devyni.

As for the symbolism of the number four, it represents (as was mentioned in the previous chapter) four parts of the world as well as the world and the universe. This symbolic meaning can be distinguished in the Lithuanian idioms. Table 4 shows, that the number four is generally used in the sense of everywhere or anywhere. This number frequently goes with the word ‘vėjas/vėjai’ (the wind(s)), meaning in all directions or from everywhere, as in the examples: iš keturių vėjų, nuo keturių vėjų (‘from four winds’). This number, used with the word ‘wind’, has also the meanings of kicking somebody out or making someone to leave a place, for example: keturiems vėjams, į keturis vejus paleisti, į visus keturis vėjus paleisti and the meaning of going anywhere, in all four direction, for instance į keturis vėjus (to the four winds).

As it was mentioned before, the numbers two and three in the idioms may refer to relatives. Likewise, the number four in the idiom ketvirti keliai (‘the fourth knees’) represents a member of a family. Noteworthy that the numbers two, three, and four in the idioms antras kelis, antri keliai, trečias kelis, treti keliai, and ketvirti keliai usually go together with the word ‘kelis/keliai‘ (knee/knees) and refer to distant relatives. Thus, they can be used interchangeably.

As was described in Chapter 2, the numeral system starts from five: there are five fingers on one hand, and when we count the fingers of the both hands, we get the sacred number ten. This is reflected in the idioms. The collected data includes fifteen idioms with the number five. Some of the idioms evoke negative associations, others have neutral connotation, while several idioms express a positive meaning. As it can be seen from Table 5, in the majority of the examples the number five carries negative connotation connected with unintelligent, crazy person. As most of the cases of idioms with the number five show, five is connected with five fingers having the word-for- word meaning: a person is not clever enough to count to five. The examples are the following: penkių neišmano, penkių nepaskaito, penkių nesuskaito, iki penkių nesuskaito. This meaning can be interpreted in the way that a person does not see or understand evident and simple things. Also, the idiom penkto balkio trūksta conveys similar to the mentioned above meaning. Moreover, two more examples with five fingers having negative connotation can be distinguished, namely, penki pirštai (‘five fingers’), penkiais pirštais nupirkti (‘to buy with five fingers’). The preceding examples are used in the sense of stealing something. Furthermore, negative meaning is expressed by mixed type number idioms. These idioms are presented in Table 5, they are: iš penkto iš dešimto (‘from five from ten’) meaning to do something hastily, disorderly, regardless of how and nei penki nei devyni (‘neither five nor nine’) meaning nonsense. Besides, two instances with five, te penkis (give five), te penkis, bus dešimt (‘give five and get ten’), communicate neutral meaning. The examples have associations with five fingers or a hand and are used to say goodbye while extending a hand. This meaning is different from the meaning of English expression give me five which is said, when someone wants to hit your open hand against theirs as a way of congratulation or greeting. One more example of an idiom carrying neutral meaning includes the idiom savo penkis daiktus (‘your five things’) which means the entire property taken with you while leaving a place. 45

Table 5 presents two idioms which evoke positive associations. One of the idioms is penki juokai (‘five jokes’), which communicates the idea of something not difficult or troublesome. English equivalent of this idiom would be: It’s no big deal. Another idiom with positive connotation is kaip penkis pirštus (‘as five fingers’) – to know something/ somebody very well, perfectly.

It was discovered that the number six is not typical of Lithuanian idioms. There were found only 1 idiom with this number, namely, kad (tave...) šeši which is used to express surprise.

It can be deduced from Table 6, that the number seven is also not very frequently used in idioms. It can be associated with positive feeling of happiness, as in the example: septintame danguje (in seventh heaven). Something inaccessible or difficult to reach is communicated by the idiom po septyniais užraktais (‘under seven locks’). The idiom septyni prakaitai išpila has the meaning: when you do something and it becomes very hard. English idioms with the similar meanings are: sweat blood or sweat your guts out. Finally, the idiom containing number seven, iki septinto vainiko, describes the illness diarrhoea.

No idioms with the number eight were found.

The number nine is one of the most frequent numbers in the Lithuanian idioms. In the Lithuanian folklore, the number nine is used in the meaning of “much or many” or “abundance of something”. This meaning is transferred into idioms in a form of an intensifier. As the examples of Lithuanian idioms demonstrate, the number nine in idioms is often used as an intensifier, it makes the utterance stronger. This number is used to express strong feelings (e.g. very happy) or to show the intensity of an action (to work very hard). The number nine may intensify positive as well as negative feelings, emotions or actions. As was described in the previous chapter, once the number nine was the "last" number and it served as a kind of boundary separating the known from the unknown, the mysterious. It was regarded as a kind of limit, the highest of all numbers. Therefore, it is not surprising that in the idioms nine expresses the state of being happy or extremely happy, as in the examples: devintame danguje (on cloud nine), kaip devintame danguje (like on cloud nine), kaip ant devyniu arklių (‘like on nine horses’). However, as it can be deduced from Table 7, this number is mostly used with idioms expressing negative meaning. For instance, it can communicate the idea of ruthlessly 46 exploiting somebody, as it might be seen in the idioms: devynis kailius dyžti (lupti), devintą kailį nudirti (‘to remove nine skins’). These idioms can be used interchangeably with the idiom containing the number two, that is du kailius nulupti (‘to remove two skins’). The above mentioned three idioms have similar forms; they include the word ‘kailis/kailiai’ (the skin). But, the use of numbers differs. In the first two idioms we use the number nine, while in the third idiom we have the number two. Similar case of negative meaning of the number nine is noticed in the idioms devynis kailius nulupti, devintą kailį nulupti (nuplėšti) (‘to remove nine skins’). Here nine demonstrates person’s dissatisfaction with the fact that he/she has to pay too much for work or a purchase. The number nine can also be associated with troubles, miseries or worries, as in the examples: devynios bėdos (‘nine troubles’) and devynios bažnyčios (‘nine churches’). In Table 7 there are presented more examples of idioms, containing the number nine, which express not a pleasant feeling. This number may be used to describe a deeply troubled person who does not know what to do, as in the idioms: devyni avinai daužosi po galvą, devyni avinai mušasi po galvą (‘nine rams are fighting in the head). Moreover, nine can show the feeling of exhaustion, for instance, devyniais prakaitais apsipilti, devyni prakaitai išmušė (‘to break into a heavy (nine) sweat’). These examples are similar to the idiom containing the number seven, namely, septyni prakaitai išpila (‘to break into a heavy (seven) sweat’). Thus, these three idioms can be used interchangeably. Furthermore, this number is sometimes preferred by people while speaking about work. Work is associated with something negative, something what people are unwilling to do or it is hard for them to do it. The instances with this meaning of nine include the idioms: devintą prakatą lieti, devintas prakaitas pila, su devintu prakaitu. This case of the use of the number nine is almost the same as the previously described meaning of feeling of exhaustion and can be translated into English as to work hard, to take pains or try very hard to do something. Two more idioms, which are connected with work, might be mentioned. These idioms communicate two opposite meanings: one is used to describe a workaholic − barbė devyndarbė (tridarbė) (‘a Barbie who has nine or three jobs’), while the other conveys the idea of bad workmen − gaidį pjauna devyniese (‘nine people cut one rooster’). Besides, the number nine might be used to describe a deeply dissatisfied person or a frowning and sullen man, for example, kaip devynios pėdnyčios and kaip devyni penktadieniai (‘like nine Fridays’). As Table 7 shows, there are also neutral idioms, containing the number nine, which do not carry any positive or negative meaning. They might express wonder, for instance, nerenka (jo...) devynios, kad (tave...) devynios or they may be used while speaking about a big secret, something concealed, for example, po devyniais užraktais, už devynių užraktų (‘under nine 47 locks’). These expressions convey the same meaning as the idiom po septyniais užraktais (‘under nine locks’). It should be mentioned, that, like the numbers two, three, four, the number nine is used to speak about distant relatives. The example of the idiom with this meaning is: kaip devintas vanduo nuo kisieliaus.

Table 8 demonstrates that there are only 4 idioms with the number ten. One of the idioms, namely, iš penkto iš dešimto (‘from fifth from tenth’) was described above. All the other idioms can be used interchangeably with idioms containing other numbers. For example, the idiom ant dešimto vainiko means diarrhea and can be changed into ant trečio vainiko, į devintą vainiką, į trečią vainiką, iki devinto vainiko, iki septinto vainiko or the idiom dešimto balkio trūksta conveys the same meaning of a slightly stupid person as the idioms containing the numbers nine, five, and one, as in the examples: devynių balkių trūksta, devinto balkio trūksta, denkto balkio trūksta, dieno balkio trūksta, dieno balkio trūksta į galvą, be vieno balkio. There is also the idiom kaip ant dešimt arklių sėdos (‘as if to be mounted on ten horses’) which carries the meaning of a very cheerful and happy person and is similar to the expression: kaip ant devyniu arklių (‘like on nine horses’).

To summarise, the use of the number one in the Lithuanian idioms is determined by logic and reality. This number within idioms has three most frequent meanings: 1) to get along, to have a friendly relationship or to have the same opinion (e.g iš vieno eiti (to go together), kaip vienas (as one), viena giesmė (one song), vienu kąsniu misti (to eat one mouthful of something); 2) to do something together, to be in accord ( e.g. iš vieno, per vieną, per vienas kitą, į vieną daiktą); 3) the same, identical or similar (e.g. vienas į vieną, vienas iš vieno (similar), kaip vienas (as one)). In the Lithuanian number idioms two usually expresses the lack of unity and separation; it implies some contrary notions, i.e. one (positive, right) or another (negative, left) side of something (e.g. antra ranka (‘the second hand)’ and antromis rankomis (‘with second hands’), antra pusė (the second side (of me)), antras kelis (the second knee), antri keliai (the second knees). However, the number two may also be associated with love and affection (e.g. kaip du balandžiai) As for the number three, it is often used to express time (e.g. treti (trečia) pernai, treti propernai (long ago), po trečio (‘after the third’ – too late), tris dienas su pakaičiu (very briefly)). Also, the number three can go together with the word ‘grašis’ (name for a coin) as a part of a compound word in the sense of something of little value or unimportant (e.g. savo 48 trejoką kišti, savo trigrašį pridėti, savo trigrašį prikišti, su savo trigrašiu kištis (add (or put in) your twopenn'orth) and už trigrašį (for three pence)). Besides, the number three may be associated with two identical and one different image (e.g. du tuščius trečią nepilną (‘two empty and a third incomplete’- not to give (pay) anything at all) and du baltus, trečią kaip sniegą (‘two white, a third like the snow’ - not to receive (find) anything)). The idioms show that the numbers two and three used in one idiom represent nothingness. The number four in the Lithuanian idioms frequently goes with the word ‘vėjas/vėjai’ (the wind(s)), meaning in all directions, from everywhere, going anywhere or kicking somebody out making them to leave a place (e.g. iš keturių vėjų, nuo keturių vėjų (‘from four winds’), keturiems vėjams, į keturis vejus paleisti, į visus keturis vėjus paleisti, į keturis vėjus (to the four winds)). In addition, the number four may refer to distant relatives (e.g. ketvirti keliai (‘the fourth knees’)). The number five in idioms usually carries negative connotation and is mostly associated with five fingers. It may refer to unintelligent, crazy person, a person who is not clever enough to count to five (e.g. penkių neišmano, penkių nepaskaito, penkių nesuskaito, iki penkių nesuskaito. Moreover, the number five is connected with the process of stealing something using five fingers of one hand (penki pirštai (‘five fingers’), penkiais pirštais nupirkti (‘to buy with five fingers’)). Furthermore, negative meaning is expressed by mixed type number idioms (e.g. iš penkto iš dešimto (‘from five from ten’) meaning to do something hastily, disorderly, regardless of how; nei penki nei devyni (‘neither five nor nine’) meaning nonsense). But, the number five (also implying five fingers) may be used to communicate neutral and positive meanings as well, although they are not so frequent (e.g. the idioms te penkis (give five), te penkis, bus dešimt (‘give five and get ten’) are used to say goodbye while extending a hand; kaip penkis pirštus (‘as five fingers’) – to know something/ somebody very well). It was discovered that the number six is not typical of Lithuanian idioms. Only one idiom which is used to express surprise was found (e.g. kad (tave...) šeši). The number seven is also not very frequently used in the Lithuanian idioms. It does not reveal any tendency towards particular meaning. It can be associated with the feeling of happiness (e.g. septintame danguje (in seventh heaven), something inaccessible or difficult to reach (e.g. po septyniais užraktais (‘under seven locks’), the feeling of exhaustion (e.g. septyni prakaitai išpila (sweat blood or sweat your guts out), and the illness diarrhoea (iki septinto vainiko). The number eight is not productive in the Lithuanian idioms. On the contrary, the number nine is one of the most frequently used numbers in the Lithuanian culture and it is 49 reflected in the Lithuanian number idioms. The number nine in idioms is often used as an intensifier, it makes the utterance stronger. The number nine may intensify positive as well as negative feelings, emotions or actions (e.g. positive - the state of being happy or extremely happy: devintame danguje (on cloud nine), kaip devintame danguje (like on cloud nine), kaip ant devyniu arklių (‘like on nine horses’); negative - troubles, miseries or worries: devynios bėdos (‘nine troubles’) and devynios bažnyčios (‘nine churches’)). Only four idioms with the number ten were found. It was discovered that most of the idioms containing the number ten can be used interchangeably with idioms containing other numbers (e.g. ant dešimto vainiko (diarrhea) is interchangeable with ant trečio vainiko, į devintą vainiką, į trečią vainiką, iki devinto vainiko, iki septinto vainiko). It should be pointed out that numbers in the Lithuanian idioms might be used in their original meaning, i.e. to express quantity, for example, the meaning of everyone is expressed by the number one (e.g. ant vienam, be vieno, iki vieno, ligi vienam); the numbers one, two and three may carry the meaning of a very small quantity of something (e.g. vienas kitas, už trigrašį, dviem petnyčiomis, vienas antras); the meanings of the same amount of something, double quantity and more than necessary are conveyed by the number two (e.g. antra tiek, du grybai barščiuose); the meaning of large indefinite quantity is communicated by the numbers three and nine (e.g. trejos devynerios, treja devynelia); the numbers one, two and four can refer to two people (e.g. ant keturių akių, du vienu, vienas ant vieno). It is interesting to note that basically all the numbers appearing in the Lithuanian idioms show a tendency to be used interchangeably. Thus, the idioms containing different numbers may communicate the same meaning. The examples are: Two – antras kelis, antri keliai; Three – trečias kelis, treti keliai; Four – ketvirti keliai; Nine – kaip devintas vanduo nuo kisieliaus (‘like the ninth water from pap’). The numbers two, three, and four in the idioms antras kelis (brother’s children) antri keliai (not the closest relatives), trečias kelis (cousin’s children), treti keliai (not very distant relatives), and ketvirti keliai (distant relatives) usually go together with the word ‘kelis/keliai‘(knee/knees) and refer to distant relatives with a slightly different shade of meaning. Thus, almost all the idioms can be used interchangeably. However, it can be distinguished that the singular form of the word kelis (knee) refers to brother’s children (antras kelis) and cousin’s children (trečias kelis); therefore these idioms cannot be changed one into another, while idioms containing plural forms keliai (knees) have similar meanings. Besides, there is one idiom containing the number nine which refers to distant relatives as 50 well; therefore, it can be used interchangeably with the above described idioms (e.g. kaip devintas vanduo nuo kisieliaus (‘like the ninth water from pap’)). When people describe a slightly stupid person, they can use the numbers one, five, nine, and ten: One – be vieno balkio, vieno balkio trūksta, vieno balkio trūksta į galvą; Five – penkto balkio trūksta; Nine – devynių balkių trūksta, devinto balkio trūksta; Ten – dešimto balkio trūksta. The numbers three, seven, nine, and ten can be chosen while describing an illness diarrhea. Three – ant trečio vainiko, į trečią vainiką; Seven – iki septinto vainiko; Nine – į devintą vainiką, iki devinto vainiko; Ten – ant dešimto vainiko. Moreover, nine and seven are used interchangeably in the idioms that express the feeling of exhaustion, for instance, devyniais prakaitais apsipilti, devyni prakaitai išmušė, septyni prakaitai išpila. Furthermore, the following idioms, containing the numbers two and nine, devynis kailius dyžti (lupti), devintą kailį nudirti and du kailius nulupti, convey the same meaning of ruthlessly exploiting somebody. Sometimes one and the same idiom might have different case endings or prefixes, for instance: vienai (vienui, vienų, vienut, vienum) vienas; treti pernai, treti propernai. There is also the case when two idioms have similar meanings and almost the same word structure and differ only in prepositions, for example, iš keturių vėjų, nuo keturių vėjų. A number of Lithuanian number idioms (37 instances) are somatic i.e. contain the names of the parts of the body. It is probably because our body is the closest and easily reachable ‘thing’ which can help people to count and it is related to our feelings and senses. The numbers one, two, three, and four are found to be used together with parts of the body, for instance, pirma galva ant karkužės, abiem ausimis gaudyti, trečios rankos, ketvirti keliai, etc. There are also many natural idioms which contain the names of living or non-living objects of nature as a headword i.e. animals (11 instances; e.g. kaip ant devyniu arklių); natural phenomenon i.e. thunderstorm, wind, the sky (or heaven), etc. (16 instances; e.g. pirmos perkūnijos trenktas). It can be distinguished six most typical semantic groups in the Lithuanian idioms: 1) Quantity (17 instances); 51

2) Not intelligent person (13 instances); 3) Time (13 instances); 4) Death and illness (10 instances); 5) Work and exhaustion (8 instances); 6) Relatives (7 instances); 7) Happiness (7 instances).

3.3. English and Lithuanian number idioms from a contrastive perspective

1) The frequency of occurrence The results of the analysis show that the most frequent numbers used in the English idioms include one (70 instances) and two (47 instances), while in the Lithuanian idioms numbers one (99 instances), two (35 instances), and nine (39 instances) are the most frequent. The frequency of occurrence of the numbers one and two in idioms of the two languages cannot be explained from symbolic point of view; the use of these numbers is mostly determined by logic and reality. However, the frequent use of the number nine in the Lithuanian idioms proves the close connection of this number with the Lithuanian culture; thus, the number nine is regarded as deeply symbolic. In the analysis 5 instances of occurrence of numbers in the idioms are considered being a border line of number productivity in idioms i.e. if there are five or less than five idioms containing a particular number, then such a number is considered to be unproductive and vice versa. According to this, the numbers seven (3 instances) and eight (1 instance) are unproductive in the English idioms; and the numbers six (1 instance), seven (4 instances), eight (0 instances), and ten (4 instances) can be considered as unproductive in the Lithuanian idioms. The research also revealed that the number eight is not productive in the formation of idioms both in the English and Lithuanian languages; there was found only 1 instance of the number eight in the English idioms and no instances of this number in the Lithuanian idioms. The tendency towards not using the number eight in the idioms of both languages can be explained by the fact that this number does not bear any symbolic meaning in the English and Lithuanian cultures. Also, the number seven is not frequent both in the English and Lithuanian number idioms (3 instances in the English idioms and 4 instances in the Lithuanian idioms). It is not surprising that this number is not common to the Lithuanian idioms; but, it was difficult to predict that the number seven (being one the most symbolic numbers in the English culture) is not frequently used in the English idioms. Besides, the numbers six (1 instance) and ten (4 52 instances) are not typical of Lithuanian idioms, while these numbers are relatively frequent (six - 6 instances; ten - 6 instances) in the English idioms. In addition, idioms which include two numbers at once are called mixed type number idioms in the analysis. There were distinguished 10 English mixed type number idioms (e.g. ten to one (something is very likely) and 18 Lithuanian mixed type number idioms (e.g. nei penki nei devyni (nonsense)). 2) The meanings of numbers in the idioms The results of data analysis demonstrated that English and Lithuanian number idioms can evoke similar as well as different associations. As was mentioned before the usage of the number one can be explained by logic and reality; therefore, it is not directly related to the symbolic meaning of the number. The number one (or first) in the English idioms refers to something or somebody superior to all the others. This meaning can include such meanings as: the most important, notorious, excellent, and of the highest quality (e.g. public enemy number one, one-horse race, first among equals, first past the post, of the first order (or magnitude), of the first water, etc.). On the contrary, this number within Lithuanian idioms has three most frequent meanings: 1) to get along, to have a friendly relationship or to have the same opinion (e.g iš vieno eiti (to go together), kaip vienas (as one), viena giesmė (one song), vienu kąsniu misti (to eat one mouthful of something); 2) to do something together, to be in accord ( e.g. iš vieno, per vieną, per vienas kitą, į vieną daiktą); 3) the same, identical or similar (e.g. vienas į vieną, vienas iš vieno (similar), kaip vienas (as one)). Both in the Lithuanian and English number idioms two is associated with the lack of unity and separation. This number implies some contrary notions, i.e. one (positive, right) or another (negative, left) side of something. Besides, the number two (or second) in the English idioms is frequently associated with thinking or hesitating (when you need more time to think about something; it may also include inability to chose between two alternatives) (e.g. on second thoughts, have second thoughts (about), be in (or of) two minds). However, the number two in the Lithuanian idioms can be used in the positive senses in order to refer to love and affection (e.g. kaip du balandžiai (‘like two doves’)), two people doing something together (e.g. du vienu (‘two together’)) or an assistant (e.g. antra ranka (‘the second hand)’ and antromis rankomis (‘with second hands’)). As for the number three, it is not used frequently in the English idioms (10 instances); thus, this number does not communicate any particular meaning in the English idioms. Although, it can be pointed out that the number three holds positive associations more frequently than negative ones (e.g. positive: three musketeers, third time lucky, three cheers 53 for; negative: three sheets to (or in) the wind). While in the Lithuanian culture the number three plays an extremely important role. Therefore, it is more frequent in the Lithuanian idioms (22 instances), than in English ones. In idioms the number three is often used to express time (e.g. treti (trečia) pernai, treti propernai (long ago), po trečio (‘after the third’ – too late), tris dienas su pakaičiu (very briefly)). Also, the number three can go together with the word ‘grašis’ (name for a coin) as a part of a compound word in the sense of something of little value or unimportant (e.g savo trejoką kišti, savo trigrašį pridėti, savo trigrašį prikišti, su savo trigrašiu kištis (add (or put in) your twopenn'orth) and už trigrašį (for three pence)). Besides, the number three may be associated with two identical and one different image (e.g. du tuščius trečią nepilną (‘two empty and a third incomplete’- not to give (pay) anything at all) and du baltus, trečią kaip sniegą (‘two white, a third like the snow’ - not to receive (find) anything)). The idioms show that the numbers two and three used in one idiom represent nothingness. In the English idioms as well as in the Lithuanian idioms the meaning of four directions is typical of the number four. In both languages the number four frequently goes with the word the wind(s) (‘vėjas/vėjai’) (e.g. to the four winds, be scattered to the four winds; iš keturių vėjų, nuo keturių vėjų (‘from four winds’)). The analysis showed that both in the English and Lithuanian idioms the number five is associated with the part of the body, namely, with five fingers of a hand (e.g. give me five, a bunch of fives; penkiais pirštais nupirkti (‘to buy with five fingers’)). The number five may communicate positive and negative meanings. Positive meaning is expressed by such idioms as give me five (said when you want to hit someone‘s hand with your hand in order to show that you are very pleased about something you have achieved together, or that you are pleased to see them); kaip penkis pirštus (‘as five fingers’) – to know something/ somebody very well). However, in the Lithuanian idioms five more often refers to something negative (e.g. penkių neišmano, penkių nepaskaito, penkių nesuskaito, iki penkių nesuskaito − unintelligent, crazy person, a person who is not clever enough to count to five; penki pirštai (‘five fingers’), penkiais pirštais nupirkti (‘to buy with five fingers’) − the process of stealing something). In the English idioms one idiom communicate a negative meaning e.g. bunch of fives (a fist or a punch). In addition, the number five is used to refer to time in the English idioms (e.g. take five, nine to five); while Lithuanian idioms do not communicate such meaning. It was discovered that the number six is not typical of Lithuanian idioms. Only one idiom which is used to express surprise was found (e.g. kad (tave...) šeši); while in the English idioms the number six evokes mainly negative associations For instance, this number may communicate the following meanings: the total confusion or disarray (at sixes and 54 sevens), to affect someone very severely (hit (or knock) someone for six), someone dead and buried (six feet under) etc. The number seven is also not very frequently used in the English as well as Lithuanian idioms. Even though the number seven is very symbolic in the British culture, it is not frequent in the idioms. The number seven is usually associated with something magical in the English idioms (e.g. seven-league boots, in seventh heaven). In the Lithuanian idioms the number seven does not reveal any tendency towards particular meaning. It can be associated feeling of happiness (e.g. septintame danguje (in seventh heaven), something inaccessible or difficult to reach (e.g. po septyniais užraktais (‘under seven locks’), the feeling of exhaustion (e.g. septyni prakaitai išpila (sweat blood or sweat your guts out), and the illness diarrhoea (iki septinto vainiko)). Like in the Lithuanian idioms, in the English idioms the number eight is not productive. The number nine in the English idioms is not frequently used (8 instances) and it does not have any established pattern of usage. It can express time (e.g. a nine days’ wonder, nine to five), happiness (on cloud nine), and good health (be as right as ninepence). Contrary to English idioms, Lithuanian idioms contain the number nine more frequently. It is one of the symbolic numbers in the Lithuanian culture and it is reflected in the Lithuanian number idioms. The number nine in idioms is often used as an intensifier, it makes the utterance stronger. The number nine may intensify positive as well as negative feelings, emotions or actions (e.g. positive - the state of being happy or extremely happy: devintame danguje (on cloud nine), kaip devintame danguje (like on cloud nine), kaip ant devyniu arklių (‘like on nine horses’); negative - troubles, miseries or worries: devynios bėdos (‘nine troubles’) and devynios bažnyčios (‘nine churches’)). The meanings of the number ten do not reveal any pattern of usage both in the English and Lithuanian number idioms. It can be noted that, the number ten is sometimes used in the sense of counting something (e.g. count to ten, it’s handbags at ten paces) in the English idioms. Besides, most of the Lithuanian idioms containing the number ten can be used interchangeably with idioms containing other numbers (e.g. ant dešimto vainiko (diarrhea) is interchangeable with ant trečio vainiko, į devintą vainiką, į trečią vainiką, iki devinto vainiko, iki septinto vainiko). 3) The meaning of quantity It should be pointed out that numbers in the English idioms the same as in the Lithuanian idioms might be used in their original meaning, i.e. expressing quantity. However, numbers in the English idioms do not tend to be used in this sense (9 instances); whereas, Lithuanian number idioms convey the meaning of quantity more often (17 instances). Both in 55 the English and Lithuanian idioms the number one is used to refer to a very small quantity of something (e.g. vienas kitas; count something on the fingers of one hand); yet, in the Lithuanian number idioms one may also communicate the meaning of everyone (e.g. ligi vienam) or two people (vienas ant vieno). Two refers to the amount of two of something in the English as well as in the Lithuanian idioms (e.g. du vienu; it takes two to tango). But, in the English idioms this number has an additional meaning i.e. lack of something (e.g. not have two pennies to rub together); while, the meanings of the same amount of something, double quantity and more than necessary are conveyed by the Lithuanian idioms containing the number two. The number three refers to three people or three times (e.g. three musketeers, the big Three, three cheers for) in the English idioms; whereas, a large indefinite quantity is communicated by this number in the Lithuanian idioms (e.g. trejos devynerios). The number four is used to describe the number of people (e.g. The big Four) in the English idioms; however this number is not used to convey quantity in the Lithuanian idioms. Also, the numbers six, seven and eight do not imply an amount of something. The meaning of large (indefinite) quantity is expressed by the number nine in the idioms of both languages (e.g. treja devynelia; go down (or drop or fall) like ninepins). Finally, the number ten (or two) having the meaning of plentiful of something is used only in the English idioms (e.g. ten (or two) a penny)). It should be noted that in the English idioms numbers tend to be used with the words ‘penny’ and ‘pence’, for instance, the numbers two or ten in the idioms add (or put in) your twopenn'orth and two (or ten) a penny, the number six in the expression on a sixpence (of a stop or turn), and the number nine in the idiom no more than ninepence in the shilling. It can be noticed that in the idioms in which the numbers go together with the words ‘penny’ or ‘pence’, the meaning of numbers is something of little value. 4) Interchangeability In addition, English number idioms do not display a tendency for being interchangeable. There were found only two cases of such idioms e.g. two (or ten) a penny (plentiful or easily obtained and consequently of little value) and two (or three) sheets to (or in) the wind (drunk). On the contrary, basically all the numbers appearing in the Lithuanian idioms show a tendency to be used interchangeably. Thus, the idioms containing different numbers may communicate the same meaning. For instance, the numbers two, three, and four in the idioms antras kelis (brother’s children) antri keliai (not the closest relatives), trečias kelis (cousin’s children), treti keliai (not very distant relatives), and ketvirti keliai (distant relatives) usually go together with the word ‘kelis/keliai‘ (knee/knees) and refer to distant relatives with a 56 slightly different shade of meaning. Thus, almost all the idioms can be used interchangeably. However, it can be distinguished that the singular form of the word kelis (knee) refers to brother’s children (antras kelis) and cousin’s children (trečias kelis); therefore these idioms cannot be changed one into another, while idioms containing plural forms keliai (knees) have similar meanings. Besides, there is one idiom containing the number nine which refers to distant relatives as well; therefore, it can be used interchangeably with the above described idioms (e.g. kaip devintas vanduo nuo kisieliaus (‘like the ninth water from pap’)). Sometimes one and the same Lithuanian number idiom might have different case endings or prefixes, for instance: vienai (vienui, vienų, vienut, vienum) vienas; treti pernai, treti propernai. There is also the case when two idioms have similar meanings and almost the same word structure and differ only in prepositions, for example, iš keturių vėjų, nuo keturių vėjų. 5) Somatic and natural number idioms Only 12 somatic idioms (according to Kalinauskas’ classification they are the idioms which contain the names of parts of the body) were discovered in the English idioms (e.g. sleep with one eye open); whereas, 37 instances of somatic idioms can be distinguished in the Lithuanian number idioms. Somatic idioms are so common to the Lithuanian idioms probably because our body is the closest and easily reachable ‘thing’ which can help people to count and it is related to our feelings and senses. The numbers one, two, three, and four are found to be used together with parts of the body, for instance, pirma galva ant karkužės, abiem ausimis gaudyti, trečios rankos, ketvirti keliai, etc. Natural idioms (the same classification) might be also distinguished both in the English (15 instances) and Lithuanian (27 instances) number idioms. Natural idioms are those which contain the names of living or non-living objects of nature as a headword, for instance, animals (8 instances in the English number idioms, e.g. ride two horses (at the same time); 11 instances in the Lithuanian number idioms e.g. kaip ant devyniu arklių;) or natural phenomena i.e. a thunderstorm, water, the wind, the earth, and the sky (heaven or cloud) (7 English number idioms, e.g. to the four winds 16 Lithuanian number idioms, e.g. pirmos perkūnijos trenktas). 6) Semantic groups Six most typical semantic groups of number idioms can be distinguished both in the English and Lithuanian languages, they are the following: 1) Quantity (English - 9 instances; Lithuanian - 17 instances); 2) Not intelligent person (English - 6 instances; Lithuanian - 13 instances); 3) Time (English -5 instances; Lithuanian - 13 instances); 57

4) Death and/or illness (English - 3 instances; Lithuanian - 10 instances); 5) Happiness (English - 4 instances; Lithuanian - 7 instances); 6) Work and exhaustion (English - 2 instances; Lithuanian - 8 instances). Semantic group of number idioms which is common only to the English language is: 1) Drinking alcohol or drunk people (5 instances; e.g. down in one, have one too many, one for the road, one over the eight, two (or three) sheets to (or in) the wind) Semantic group of number idioms which is common only to the Lithuanian language is 1) Relatives (7 instances; examples were mentioned above) 7) Equivalents As can be noticed from the following examples number idioms in the two comparable languages share equivalence, e.g.: have one foot in the grave − viena koja karste, viena koja grabe (be near death through old age or illness) in seventh heaven − septintame danguje (in a state of ecstasy) on cloud nine − devintame danguje (extremely happy) one fine day − vieną gražią dieną (at some unspecified or unknown time) kill two birds with one stone − vienu šūviu du zuikius nušauti (achieve two aims at once) with one eye on − viena akimi (giving some but not all your attention to) in two shakes (of a lamb's tail) − vienas du (very quickly) add (or put in) your twopenn'orth − savo trejoką kišti, su savo trigrašiu kištis (contribute your opinion, intervene)

CONCLUSIONS

156 randomly chosen English number idioms and 212 randomly chosen Lithuanian number idioms were analysed. The results of the analysis showed that the numbers one (70 instances) and two (47 instances) are the most productive numbers in the English idioms; whereas, in the Lithuanian idioms besides the same numbers one (99 instances) and two (35 instances), the number nine (39 instances) is common. The frequency of occurrence of the numbers one and two in idioms of the two languages cannot be explained from symbolic point view; the use of these numbers is mostly determined by logic and reality. However, the frequent use of the number nine in the Lithuanian idioms proves the close connection of this number with the Lithuanian culture; thus, the number nine is regarded as deeply symbolic. The results of data analysis demonstrated that numbers within English and Lithuanian idioms can evoke similar as well as different associations for the two nations. As was mentioned before the usage of the number one can be explained by logic and reality; therefore, it is not directly related to the symbolic meaning of the number. The number one (or first) in the English idioms refers to something or somebody superior to all the others. By contrast, this number within Lithuanian idioms has three most frequent meanings: 1) to get along, to have a friendly relationship or to have the same opinion; 2) to do something together, to be in accord; 3) the same, identical or similar. Both in the Lithuanian and English number idioms two is associated with the lack of unity and separation. This number implies some contrary notions, i.e. one (positive, right) or another (negative, left) side of something. The number three is not used frequently in the English idioms (10 instances); thus, this number does not communicate any particular meaning in the English idioms. Although, it can be pointed out that the number three holds positive associations more frequently than negative ones. On the contrary, in the Lithuanian culture the number three plays an extremely important role. Therefore, it is more frequent in the Lithuanian idioms (22 instances), than in English ones. In the English idioms the meaning of four directions is typical of the number four as well as in the Lithuanian idioms. In both languages the number four frequently goes with the word the wind(s) (‘vėjas/vėjai’). The analysis showed that both in the English and Lithuanian idioms the number five is associated with the part of the body, namely, with five fingers of a hand. Number five may communicate positive and negative meanings.

It was discovered that the number six is not typical of Lithuanian idioms. Only one idiom which is used to express surprise was found; while in the English idioms the number six evokes mainly negative associations. For instance, this number may communicate the following meanings: 1) the total confusion or disarray; 2) to affect someone very severely; 3) someone dead and buried, etc. The number seven is also not very frequently used in the English as well as Lithuanian idioms. Even though the number seven is very symbolic in the British culture, it is not frequent in the idioms. The number seven is usually associated with something magical and unreal in the English idioms. In the Lithuanian idioms the number seven does not reveal any tendency towards particular meaning. Like in the Lithuanian idioms, in the English idioms the number eight is not productive. The number nine in the English idioms is not frequently used (8 instances) and it does not have any established pattern of usage. Contrary to English idioms, Lithuanian idioms contain the number nine more frequently. It is one of the symbolic numbers in the Lithuanian culture and it is reflected in the Lithuanian number idioms. The number nine in the Lithuanian culture means abundance of something and in the idioms it is often used as an intensifier, it makes the utterance stronger. The number nine may intensify positive as well as negative feelings, emotions or actions. The meanings of the number ten do not reveal any pattern of usage both in the English and Lithuanian number idioms. It can be noted that, the number ten is sometimes used in the sense of counting something in the English idioms. Besides, most of the Lithuanian idioms containing the number ten can be used interchangeably with idioms containing other numbers. 6 semantic groups of idiomatic expressions communicating different meanings were distinguished in the English and Lithuanian languages: 1) quantity; 2) not intelligent person; 3) time; 4) death and/or illness; 5) happiness; 6) work and exhaustion. The most common semantic groups are: 1) quantity (English - 9 instances; Lithuanian - 17 instances); 2) not intelligent person (English - 6 instances; Lithuanian - 13 instances); 3) time (English -5 instances; Lithuanian - 13 instances); the preference for the semantic groups of quantity and time by the two cultures might be explained by the fact that the original meaning of numbers is associated with counting things; while, the semantic group of not intelligent person can be treated as a group of euphemisms, because it is not polite to say directly that a person is stupid. Besides, it was discovered that English people tend to use idiomatic expressions speaking about drinking alcohol or drunken people (5 instances). In some of such cases numbers may refer to glasses of beer. By contrast, this tendency on the part of Lithuanians is

60 not conspicuous. However, Lithuanian people prefer number idioms in order to speak about relatives (7 instances). The analysis indicated that only 12 somatic idioms were discovered in the English idioms; whereas, 37 instances of somatic idioms can be distinguished in the Lithuanian number idioms. Somatic idioms are so common to the Lithuanian idioms probably because our body is the closest and easily reachable ‘thing’ which can help people to count and it is related to our feelings and senses. The numbers one, two, three, and four are found to be used together with parts of the body. Natural idioms (the same classification) might be also distinguished both in the English (15 instances) and Lithuanian (27 instances) number idioms. Natural idioms may contain as a headword the names of animals (8 instances in the English number idioms; 11 instances in the Lithuanian number) or natural phenomena i.e. a thunderstorm, water, the wind, the earth, and the sky (heaven or cloud) (7 English number idioms; 16 Lithuanian number idioms). Both English and Lithuanian people display a tendency towards the use of natural idioms because animals and nature are universal phenomena, and they are closely connected with people’s everyday life. In addition, numbers in the English idioms are not usually interchangeable. On the contrary, basically all the numbers appearing in the Lithuanian idioms can be used interchangeably. Thus, the idioms containing different numbers may communicate the same meaning.

SANTRAUKA

Šio darbo tikslas – ištirti lietuviškų ir angliškų idiomų su skaičiais ypatumus ir reikšmes (vadovaujamasi anglų-amerikiečių tradicija terminas „idioma“ yra vartojamas vietoj lietuviško termino „frazeologizmas“); nustatyti panašumus ir skirtumus tarp skaičių simbolinių reikšmių dviejose kultūrose ir pamėginti juos paaiškinti. Tyrimui atlikti buvo naudojamasi kiekybine ir kokybine analizė, bei teorine medžiaga, susijusi su idiomų ir skaičių simbolinėmis rekšmėmis. Šiame darbe aptariami tokie teoriniai aspektai, kaip idiomos apibrėžimo problema, kriterijai naudojami atskirti idiomas nuo laisvųjų žodžių junginių, idiomų semantinė klasifikacija, ir idiomų ir kultūros ryšiai. Pagrindiniams dviejų kalbų idiomų panašumams ir skirtumams pagrįsti buvo surinktos 156 anglų ir 212 lietuvių kalbų idiomos. Analizės rezultatai parodė, kad skaičiai vienas (70 idiomos) ir du (47 idiomos) yra dažniausiai pasitaikaintys skaičiai anglų kalbos idiomose, tuo tarpu lietuvių kalbos idiomose apart tų pačių skaičių, vienas (99 idiomos) ir du (35 idiomos), yra paplytęs skaičius devyni (39 idiomos). Skaičių vienas is du dažnumas idiomose negali būti paaiškintas iš simbolinės pusės. Šių skaičių vartojimą daugiausia lemia logika ir realybė. Tačiau skaičiaus devyni dažnas vartojimas lietuviškose idiomose parodo šio skaičiaus glaudų ryšį su Lietuvos kultūra. Analizė atskleidė, kad skaičiai anglų ir lietuvių kalbų idiomose gali sukelti abiems tautoms panašias ir skirtingas asociacijas. Analizė parodė, kad skaičiai vienas, trys, šeši, devyni ir dešimt abiejų kalbų idiomose vartojami skirtingoms reikšmėms atskleisiti. Skaičių du, keturi ir penki vartojamas gali būti pagrįstas panašiomis asociacijomis. Tuo tarpu, skaičiai septyni ir aštuoni yra neproduktyvūs abiejose kalbose. Be to, atlikta analizė parodė, kad abiejų kalbų idiomos su skaičiais gali priklausyti toms pačioms semantinėms grupėms. Buvo išsiskirtos 6 semantinės grupės, kurios išreiškia skirtingas idiomų reikšmes anglų ir lietuvių kalbose, tai yra: 1) kiekis; 2) ne protingas žmogus; 3) laikas; 4) mirtis ir/ar ligos; 5) laimė; 6) darbas ir išsekimas. Dažniausiai pasitaikančios semantinės grupės yra: 1) kiekis (anglų kalboje - 9 idiomos; lietuvių kalboje – 17 idiomų); 2) ne protingas žmogus (anglų - 6 idiomos; lietuvių - 13 idiomų); 3) laikas (anglų -5 idiomos; lietuvių - 13 idiomų). Semantinių grupių „kiekis“ ir „laikas“ dažnumą abiejose kultūrose lemia skaičių pagrindinė funkcija – skaičiavimas, o semantinė grupė „ne protingas žmogus“ gali būti traktuojama, kaip grupė eufemizmų. Taip pat duomenų analizės rezultatai atskleidė, kad yra dar dvi skirtingos semantinės grupės, kurios yra būdingos tik vienai iš kalbų, t.y. semantinė grupė „alkoholio vartojimas“ − būdinga anglų idiomoms ir semantinė grupė „giminės“ − būdinga lietuvių idiomoms. 62

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APPENDICES Appendix 1 Table 1. English idioms containing the number ‘one’ or ‘first’ Public enemy number one 1. a notorious wanted criminal 2. a person or thing regarded as the greatest threat to a group or community Take care of (or look after) informal, be selfishly absorbed in protecting your own number one person and interests One-horse race a contest in which one candidate or competitor is clearly superior to all the others and seems certain to win One-horse town informal, a small town with few and poor facilities; used about a town that you think is small and boring Be one in the eye for if something that someone does is one in the eye for someone somebody else, it will annoy that person because they did not want it to happen or did not think it could happen; a disappointment or setback for someone or something, especially one that is perceived as being well deserved To have a one-track mind to think entirely or almost entirely about one subject, mind set on one idea We're back to square one back to the beginning, to start again Be all one to make no difference to someone A one-hit wonder used about a singer, musical group etc that has only one successful song and then is never very successful again, or about the song that was successful A one-night stand 1. an occasion when two people have sex, but do not intend to see each other again; 2. a person someone has sex with once but does not intend to see again. There’s more than one way used in order to say that there is more than one way of to skin a cat achieving something In more ways than one used in order to emphasize that something happens or is true in many ways or for many reasons Be a one-way ticket to used in order to say that what someone is doing will have a something result especially a bad one, that cannot be changed

For one thing spoken, used in order to give a reason for what you are saying when there are other reasons but it is an important one Not know the first thing spoken, used in order to say that someone does not know about anything about something or someone One thing led to another used in order to say that a situation developed, when you are not going to give details because everything happened in a way that everyone understands What with one thing and spoken, used in order to say that there are several reasons another why something happened, especially when you are explaining why you have not done something Be/keep/stay one step ahead to have an advantage in a situation because you are better (of) prepared for what is going to happen, or know more than other people. Go one better 1. narrowly surpass a previous effort or achievement; 2. narrowly outdo another person Count something on the used to emphasize the small number of a particular thing fingers of one hand From day one from the very beginning One of those days a day when several things go wrong As one door closes, another proverb, you shouldn’t be discouraged by failure, as other opens opportunities will soon present themselves In one ear and out the other heard but disregarded or quickly forgotten Don’t put all your eggs in proverb, don’t risk everything on the success of one venture one basket With one eye on giving some but not all your attention to In (or at) one fell swoop all in one go (This expression comes from Macduff’s appalled reaction to the murder of his wife and children in Shakespeare’s Macbeth: ‘Oh hell-kite! ...All my pretty chickens, and their dam At one fell swoop?’) One fine day at some unspecified or unknown time Have one foot in the grave informal, often humorous, be near death through old age or illness

(You may hear people say that someone has ‘one foot in the grave and the other on a banana peel’ or ‘…and the other on a bar of soap’ to show that they are in a bad situation that is quickly getting worse.) One good turn deserves if someone does you a favour, you should take the chance to another repay it Do something with one do something easily hand (tied) behind your back Pull one out of the hat bring off an unexpected trick in an apparently desperate situation (The image here is of a rabbit pulled out of a magician’s hat.) Have one too many become slightly drunk One hell of a used to emphasize something very bad or great, informal Like a hen with one chick absurdly fussy and overanxious (or chicken)

One jump ahead one step or stage ahead of someone else and so having the advantage over them Be too (or one too) many outwit or baffle for One minute to midnight informal, the last moment or opportunity One nation a nation not divided by social inequality (One nation was a political slogan of the 1990s, associated especially with the debate between the right and left wings of the British Conservative Party.) In one piece unharmed or undamaged, especially after a dangerous journey or experience Sleep with one eye open sleep very lightly so as to be aware of what is happening around you One swallow doesn’t make proverb, a single fortunate event does not mean that what a summer follows will also be good In words of one syllable using very simple language; expressed plainly

In the first flush in a state of freshness and vigour (The exact origins of flush as a noun are unknown; early senses share the idea of a sudden rush or abundance of something (e.g. water, growth of grass, or emotion).) Cast (or throw) the first be the first to accuse or criticize stone (The phrase comes from an incident recorded in St John’s Gospel. A group of men preparing to stone an adulterous woman to death were addressed by Jesus with the words: ’He that is without sin among you, let him first cast a stone at her’ (John 8:7).) Make the first move to be a person who tries to start a romantic or sexual relationship, when two people who like each other are together Get something in one British informal, understand or succeed in guessing something immediately One on one (or one to one) denoting or referring to a situation in which two parties come into direct contact, opposition, or correspondence The one that got away something desirable that has eluded capture; used in order to say that someone did not get the thing that they most wanted (all) Rolled into one (of characteristics drawn from different people or things) combined in one person or thing Down in one British spoken, used in order to tell someone to drink something in one mouthful Go one better than to do something that is more advanced or more generous than someone else Ten to one informal, used in order to emphasize that something is very likely Put one over on somebody informal, if you put one over on an appointment or rival, or get one over on them, you gain a victory or advantage over them; deceive someone into accepting something false There is one born every humorous, something that you say about someone who you minute think has been very stupid One for the road spoken, a last alcoholic drink before leaving a place

One and the same used in order to emphasize that two things or people are exactly the alike Be/get one up on somebody to do something better than someone you are competing (get one over on somebody) with, or get an advantage over them Kill two birds with one achieve two aims at once stone Two heads are better than proverb, it’s helpful to have the advice or opinion of a one second person One over the eight British informal, slightly drunk (The idea behind this idiom is that a drinker can reasonably be expected to consume eight glasses of beer without becoming drunk. The expression was originally armed forces’ slang from the early 20th century.) Owe someone one informal, feel indebted to someone; said to thank someone for helping you and as a way of saying that you will do something for them in the future First among equals the person or thing having the highest status in a group (This expression is a translation of the Latin phrase primus inter pares, which is also used in English.) First blood the first point or advantage gained in a contest (First blood is literally 'the first shedding of blood', especially in a boxing match or formerly in duelling with swords.) First come, first served used to indicate that people will be dealt with strictly in the order in which they arrive or apply First past the post 1. (of a contestant, especially a horse, in a race) winning a race by being the first to reach the finishing line 2. British, denoting an electoral system whereby a candidate or party is selected by achievement of a simple majority First thing early in the before anything else morning First things first spoken, used in order to say that you have to deal with the most important parts of a plan or situation before you can start thinking about the less important parts

(First Things First was the title of a book by George Jackson, subtitled 'Addresses to young men' (1894)) Of the first order (or used to denote something that is excellent or considerable of magnitude) its kind (In astronomy, magnitude is a measure of the degree of brightness of a star. Stars of the first magnitude are the most brilliant.) Of the first water old-fashioned, extreme or unsurpassed of kind; of the highest quality (The sense of water referred to in this expression is 'the quality of brilliance and transparency of a diamond or other gem': if a diamond or pearl is of the first water it possesses the greatest possible degree of brilliance and transparency. In its transferred use, however, the phrase often refers to: someone or something regarded as undesirable, e.g. a bore of the first water)

Table 2. English idioms containing the number ‘two’ or ‘second’ Second to none better than anything or anyone else In two shakes (of a lamb's very quickly tail) For two pins I'd, she'd, etc. used to indicate that you are very tempted to do something, — especially out of annoyance Put two and two together draw an obvious conclusion from what is known or evident That makes two of us you are in the same position or hold the same opinion as the previous speaker Two can play at that game used to assert that one person's bad behaviour can be copied to that person's disadvantage Two (or ten) a penny chiefly British, plentiful or easily obtained and consequently of little value A two-edged sword a course of action or situation having both positive and negative effects Add (or put in) your informal, contribute your opinion twopenn'orth (The literal meaning of twopenn'orth is an amount of

something that is worth or costs two pence; by extension it can also be used to mean ‘fallen out of use '.) Two-way street a situation or relationship between two people or groups in which action is required from both parties; something that works both ways Play second fiddle to take a subordinate role to someone or something (The expression derives from the respective roles of the fiddles or violins in an orchestra. Both play first fiddle and play third fiddle are much less common. The implication of playing second fiddle is often that it is somewhat demeaning.) Second childhood a state of childishness that sometimes occurs in old age On second thoughts spoken, used in order to say that you have changed your mind Have second thoughts to change your mind about something you have decided to (about) do A second thought a moment’s further consideration; any worry or concern Be in (or of) two minds be unable to decide between alternatives Put two and two together draw a plausible but incorrect conclusion from what is and make five known or evident Kill two birds with one achieve two aims at once stone Two heads are better than proverb, it's helpful to have the advice or opinion of a one second person Two's company, three’s a said when two people are relaxed and enjoying each other's crowd company but another person would make them feel less comfortable Know a thing or two about used in order to say that someone has a lot of knowledge something gained from experience of something; be experienced or shrewd Teach (or tell) someone a informal, impart useful information or experience thing or two It takes two to tango used in order to say that if a problem, situation, or argument involves two people, they are both equally responsible for it

Get your/a second wind to find energy or strength to continue to do something or to (also catch/find your second develop further, after a period of being weak or tired wind) Not care two straws care little or not at all Cross as two sticks British informal, very annoyed or grumpy (This expression is a play on the two senses of cross, firstly ‘bad-tempered’ and secondly 'intersecting'.) Like a dog with two tails showing great pleasure; delighted (The image here is of a dog wagging its tail as an expression of happiness.) Not care (or give) a hoot (or informal , not care at all two hoots) Have two left feet be clumsy or awkward No two ways about it spoken, used to convey that there can be no doubt about something; used in order to emphasize that something is true Like two peas in a pod (also so similar as to be indistinguishable or nearly so; used as alike as two peas) about two people or things that are exactly like each other Take someone down a peg make someone realize that they are less talented or or two important than they think they are Not have two pennies to British spoken, lack money; be very poor. rub together Not have two — to rub informal, have none or hardly any of the specified items, together especially coins Two sandwiches short of a informal, (of a person) stupid or crazy picnic Ride two horses (at the British, to be supporting two opposite ideas or opposing same time) groups, or trying to achieve two very different things at the same time Have a second string to British, have an alternative resource that you can make use your bow of if the first one fails (This is a metaphor from archery; related expressions include have several strings to your bow and add another string to your bow. Second string can also be used on its own to mean simply ‘an alternative resource or course of

action’.) Serve two masters take orders from two superiors or follow two conflicting or opposing principles or policies at the same time. (This phrase alludes to the warning given in the Bible against trying to serve both God and Mammon (Matthew 6:24).) The lesser of two evils the less harmful or unpleasant of two bad choices or possibilities Fall between two stools British, fail to be or to take one of two satisfactory alternatives (This phrase comes from the proverb between two stools one falls to the ground, first referred to in English by the medieval writer John Gower in Confessio Amantis (c.1390).) Two (or three) sheets to (or old-fashioned, to be drunk in) the wind (The origins of this expression are nautical. Sheets here are the ropes attached to the corners of a ship’s sail, used for controlling the extent and direction of the sail; if they are hanging loose in the wind, the vessel is likely to be out of control or taking an erratic course.) Two sides of the same coin used in order to say that two problems or situations are so closely related that they are really just two parts of the same thing Two sides of a shield two ways of looking at something; two sides to a question Thick as two (short) planks informal, very stupid (Variants of this expression include thick as a plank and thick as a brick. There is a play on thick in its basic sense ‘of relatively great depth from side to side’ and its colloquial sense 'stupid'.) A trick worth two of that informal, a much better plan or expedient (This phrase is from Shakespeare’s Henry the Fourth, Part1: ‘I know a trick worth two of that 'faith'.) Make the beast with two slang., to have sex backs (The idiom comes from Shakespeare’s play Othello.)

Put two fingers up to British spoken, to do something to show that you do not

respect someone or something, usually someone in authority or something traditional or official (In Britain putting two fingers up with the back of your hand towards someone is a very rude way of showing you are angry with them or do not like them.)

Table 3. English idioms containing the number ‘three’ or ‘third’ Three musketeers three close associates or inseparable friends (The Three Musketeers is a translation of Les Trois Mousquetaires, the title of a novel by the 19th-century French writer Alexandre Dumas père.) Threescore and ten the age of seventy (In the Bible, threescore and ten amounts to the allotted span of a person's life: 'The days of our age are threescore years and ten' (Psalm 90:10).) Third time lucky after twice failing to accomplish something, the third attempt may be successful (Third time lucky has been proverbial since the mid 19th century; a US variant is third time is the charm.) Two's company, three’s a said when two people are relaxed and enjoying each other's crowd company but another person would make them feel less comfortable the big Three, Four, etc. informal, the dominant group of three, four, etc Three cheers for three successive hurrahs expressing appreciation or congratulation of someone or something (Qualified approval or mild enthusiasm is sometimes expressed by two cheers for—, as in the title of E. M. Forster’s book Two Cheers for Democracy (1951).) Clogs to clogs in three the return of a family to poverty after one generation of generations prosperity The three Rs reading, (w)riting, and (a)rithmetic, regarded as the fundamentals of elementary education Give somebody the third to ask someone a lot of questions, in a serious or threatening degree way, in order to get information from them

Two (or three) sheets to (or informal, drunk in) the wind (The origins of this expression are nautical. Sheets here are the ropes attached to the corners of a ship’s sail, used for controlling the extent and direction of the sail; if they are hanging loose in the wind, the vessel is likely to be out of control or taking an erratic course.)

Table 4. English idioms containing the number ‘four’ or ‘fourth’ On all fours with equal with; presenting an exact analogy with To the four winds 1. in all directions 2. so as to be abandoned or neglected Be scattered to the four British, to be broken up and lost, or spread over a wide area winds The fourth estate the press; the profession of journalism (The three traditional Estates of the Realm (the Crown, the House of Lords, and the House of Commons) are now viewed as having been joined by the press, which is regarded as having equal power. As early as 1843 Lord Macaulay stated: The gallery in which the reporters sit has become a fourth estate of the realm'.) The big Three, Four, etc. informal, the dominant group of three, four, etc. The four (or far) corners of remote regions of the earth, far away from each other the world (or earth) Firing on all (four) working or functioning at a peak level cylinders (This expression is a metaphor from an internal-combustion engine: a cylinder is said to be firing when the fuel inside it is ignited.) Four eyes (four-eyes) spoken, a rude expression used about someone who wears glasses (used especially by children).

Table 5. English idioms containing the number ‘five’ or ‘fifth’ Give me five slang, said when you want to hit someone‘s hand with your hand in order to show that you are very pleased about something you have achieved together, or that you are

pleased to see them Take five spoken, to stop what you are doing in order to rest (take a short break; relax) (Five here is short for 'a five-minute break') A bunch of fives 1. a fist 2. British informal, a punch Fifth column an organized group of people sympathizing with and working for the enemy within a country at war or otherwise under attack ( Fifth column is a translation of the Spanish phrase quinta columna: during the Spanish Civil War, an extra body of supporters was claimed by General Mola as being within Madrid when he besieged the city with four columns of Nationalist forces in 1936.) Nine to five typical office hours Put two and two together draw a plausible but incorrect conclusion from what is and make five known or evident Know how many beans British informal, be intelligent; have your wits about you; make five used to say that someone is sensible, especially about money The big five a name given by hunters to the five largest and most dangerous African mammals: rhinoceros, elephant, buffalo, lion, and leopard.

Table 6. English idioms containing the number ‘six’ Hit (or knock) someone for British informal, affect someone very severely; utterly six overwhelm someone (In this expression, six stands for six runs, referring to a hit in cricket which sends the ball clear over the boundary of the ground for a score of six runs.) Six feet under informal, dead and buried (Six feet is the traditional depth of a grave.) On a sixpence (of a stop or British informal, within a small area or short distance turn) (The old sixpenny coin was one of the smallest in circulation prior to decimalization in 1971.)

At sixes and sevens in a state of total confusion or disarray (This phrase originated as gambling slang and may be an alteration or corruption of Old French cinque (five) and sice (six), these being the highest numbers on dice. The idea of risking all your goods on the two highest numbers led to the idea of carelessness and neglect of your possessions and eventually to the development of the phrase's current meaning.) Six of one and half a dozen used to convey that there is no real difference between two of the other alternatives Six of the best a caning as a punishment, traditionally with six strokes of the cane (Six of the best was formerly a common punishment in boys' schools, but it is now chiefly historical in its literal sense and tends to be used figuratively or humorously.)

Table 7. English idioms containing the number ‘seven’ or ‘seventh’ Seven-league boots the ability to travel very fast on foot (This phrase comes from the French fairy story of Hop-o'- My-Thumb, in which magic boots enable the wearer to travel seven leagues at each stride.) In seventh heaven in a state of ecstasy (In late Jewish and Muslim theology, there were considered to be seven heavens, and the seventh of these was the highest, where a state of eternal bliss was to be enjoyed.) At sixes and sevens in a state of total confusion or disarray

Table 8. English idiom containing the number ‘eight’ One over the eight British informal, slightly drunk (The idea behind this idiom is that a drinker can reasonably be expected to consume eight glasses of beer without becoming drunk. The expression was originally armed forces' slang from the early 20th century.)

Table 9. English idioms containing the number ‘nine’ Dressed (up) to the nines dressed very smartly or elaborately (This expression may come from the 99th Wiltshire Regiment, a military unit who were noted for their smart appearance.) A nine days’ wonder something that attracts enthusiastic interest for a short while but is then ignored or forgotten On cloud nine extremely happy (On cloud nine refers to a ten-part classification of clouds in which nine was second highest. A dated variant of the expression is on cloud seven.) No more than ninepence in of low intelligence, dated the shilling (Since the decimalization of the British coinage, this phrase has gradually fallen out of use, but there are numerous other humorous variations on the theme of someone not possessing their proper share of brains or intelligence, for example) Go down (or drop or fall) topple or succumb in large numbers like ninepins Nine to five typical office hours

Nine times out of ten on nearly every occasion

Be as right as ninepence old-fashioned British, to be completely healthy

Table 10. English idioms containing the number ‘ten’ Two (or ten) a penny chiefly British, plentiful or easily obtained and consequently of little value; Threescore and ten the age of seventy Nine times out of ten on nearly every occasion Count to ten count to ten under your breath in order to prevent yourself from reacting angrily to something. It’s handbags at ten paces British, a humorous expression used about a fight or argument in which neither side is very effective (This idiom comes from the old custom fighting duels, in which a man was insulted or angered by another man

arranged to fight him with guns or swords. In a duel with pistols (=guns), the men stood ten steps or ‘paces’ from each other when they fired.) Ten to one informal, used in order to emphasize that something is very likely

Appendix 2 Table 1. Lithuanian idioms containing the number ‘one’ or ‘first’ Vienas vienoj visiškai Vienas eina už vieną sutaria Vienas kitas labai nedaug Vienai (vienui, vienų, vienut, vienum) vičvienaitis vienas Vienas kala, kitas auksina (dailina) apie daug kalbančius, pliauškančius, įtikinėjančius, niekus pliauškančius Ant vieno (vienos) rizikuojant

Ant vieno (vienos, viena) eiti rizikuojant Vienas ant vieno tik esant dviese, prie keturių akių Ant vienos atsiduoti pasiryžti Ant vienam visiškai visi Be vieno visiškai visi Be vienojo visiškai visus Vieno balkio trūksta pusprotis, kvailokas Vieno balkio trūksta į galvą pusprotis, kvailokas Be vieno balkio pusprotis, kvailokas Vienas į vieną apie visus vienodus, grynus, rinktinius, be priemaišų Iki vieno visiškai (visi) Iki vienam Iki be vienam Iš vieno 1. nuolat, be sustojimo 2. ištisai 3. sutartinai, kartu, drauge

Iš vieno eiti sutarti Vienas iš vieno 1. apie visus vienodus, grynus, rinktinius, be priemaišų 2. sutartinai Ligi vienam visiškai visi Per vieną 1. kartu, drauge 2. vienodai Vienas už kitą (koks) apie labai pasižyminčius kokia ypatybe Vienas už vieną vieningi Vienas ir tas pats 1. vienodai 2. nesvarbu Vienas o vienas 1. apie labai draugaujančius 2. labai panašūs Vienas per kitą 1. gausiai 2. smarkiai 3. skubiai 4. mėgdžiojant, nenusileidžiant Vienas per vieną 1. būriais 2. mėgdžiojant, sekant Per vienas kitą kartu Po vieną pavieniui Pro vienas kitą galvotrūkčiais Vienas pro vieną nenusileidžiant Už vienas kito nenusileisdami Už vienas vieno nenusileidiant, lenktyniaujant Kaip vienas labai panašūs Vienų vien nuolatos Vis viena nesvarbu Iš pirmagalių nuo senų senovės Ne pirmutinis ne paskutinis sakoma teisinant kokį dažną veiksmą Iš pirmo iš pradžių Nuo pirmo iš pradžių Kaip vienas 1. labai panašūs 2. sutartinai

3. vienodai Vienu vėju labai greitai, per trumpą laiką Viena akimi apgraibomis, paviršutiniškai Nors viena akimi sakoma trokštant ką pamatyti Nė viena ausimi visai nesiklauso Vieną bambą čiūpoti sugyventi, sutarti Pirmajam biesui žadėtas labai blogas Kaip iš vienos burnos sutartinai Į vieną daiktą kartu Vieną dieną kartą Vieną gražią dieną kartą Vienos dienos išlaidus Nuo pirmo gaidžio labai anksti ryte Su pirmaisiais gaidžiais paryčiais, anksti Be vieno galo 1. ištisai, be pertraukos 2. labai, nepaprastai 3. visai ne Į vieną galą prastai (baigė) Pirma galva ant karkužės juok., nėra senas Viena galva viengungis, nevedęs, netekėjusi Pirmutinė galva ant pečių juok., nėra senas Viena giesmė tos pat nuomonės Vieną kartą kadaise Vienas kartas nemeluoja įkliūva (po daugelių išsisukinėjimų, įvyksta tai, kas turi įvykti, neįmanoma išsisukti) Vienu kąsniu misti gerai sugyventi Vienu kąsniu užspringti apsiriboti vienomis vedybomis Pirmąjį kirminą maldyti sakoma apie valgymo ar gėrimo pradžią Viena koja beveik (būti kur) Viena koja karste arti mirties Viena koja grabe arti mirties Viena koja stovėti (kur) būti arti kokios grėsmės Ant vienos kojos stovėti būti pasiruošusiam greitai išvykti Ant vienos kojos 1. trumpai (būti kur)

2. apie svaigalų gėrimą Ant vienos kojos suktis 1. džiaugtis 2. būti judriam, vikriam Ant vienos kojos šokti labai džiaugtis Pirmos perkūnijos trenktas apie nevisai protingą Nė vienas plaukas nenukris nuo galvos nieko blogo neatsitiks Pirma ranka patikimas padėjėjas, pagalbininkas Pirmoje rankoje pačioje pradžioje Viena ranka sutartinai, apie sutartinai veikiančius Vieną ranką laikyti sutartinai veikti Vieną ranką turėti sutartinai veikti Vieno raugo apie vienodai besielgenčius Vieną riešutą krimsti draugauti, sutarti Vieną sykį 1. kadaise, seniau 2. galų gale, pagaliau Vienu sykiu 1. staiga 2. iš karto Su vienu sykiu 1. staiga 2. iš karto Vienas sykis nemeluos įvykis, kas turi įvykti Ant vieno siūlo suverti rišliai pateikti, sujungti Vienas du 1. greitai, akimirksniu 2. staiga, netikėtai Nei vienas nei du 1. apie nenuoseklią kalbą, nenuoseklus 2. prastas netikęs Du vienu dviese Nei du nei vienas niekai Vienas antras labai nedaug kas Už vienas antro nenusileisdami Kur vienas kur du retai Vienas kaip antras visi iš eilės Vienu šūviu du zuikius nušauti vienu kartu atlikti du reikalus Trečia į vieną 1. apytikriai, ne viską 2. bet kaip, nerūpestingai, atmestinai

Į trečią vieną 1. bet kaip, nerūpestingai, atmestinai 2. apytikriai, ne viską

Table 2. Lithuanian idioms containing the number ‘two’ or ‘second’ Antroji vėl atsirado (priešgyniaujant) Ant dvejas abejojant Antra apsukus kitu popožiūriu, objektyviai žiūrint Antra atvertus ką bekalbėtum Antra vertus Antra tiek 1. dvigubai 2. tiek pat Antroji vėl atsirado mat (priešgyniaujant) Kaip du balandžiai sutariant Du kailius nulupti išnaudoti Antrieji namai pamėgtoji vieta Vienu šūviu du zuikius nušauti vienu kartu atlikti du reikalus Apie antrus galus šnekėti blevyzgoti Į antrą galą eiti senti Du grybai barščiuose daugiau negu reikia Dviejų kąsniu nekanda valgo, ką turi, o ne ką nori Antras kelis apie brolių vaikus Antri keliai ne patys artimiausi giminės Ant antros kojos sakoma raginant išgerti Du metrus žemės duoti apie žadamą mirtį Dviem petnyčiomis tik truputį Antra pusė 1. žmona 2. jaunojo arba jaunosios svečiai Antrą pusę vertus; kitu požiūriu Antra puse vertus Į antrą pusę labai (pvz. išsigandau) Į antrą pusę nuvaryti; numarinti Į antrą pusę išvaryti Antra ranka padėjėjas Antromis rankomis turint patikimą padėjėją

Dviejų skatikų nevertas labai menkas, prastas Du baltus, trečią kaip sniegą nieko (nerasti, negauti) Du tuščius trečią nepilną visai nieko (neduoti, neužmokėti) Vienas du 3. greitai, akimirksniu 4. staiga, netikėtai Nei vienas nei du 3. apie nenuoseklią kalbą, nenuoseklus 4. prastas netikęs Du vienu dviese Nei du nei vienas niekai Vienas antras labai nedaug kas Už vienas antro nenusileisdami Kur vienas kur du retai Vienas kaip antras visi iš eilės

Table 3. Lithuanian idioms containing the number ‘three’ or ‘third’ Ne trijų nenuskaito neišprusęs Treti (trečia)pernai labai seniai Treti propernai Trečia į vieną 3. apytikriai, ne viską 4. bet kaip, nerūpestingai, atmestinai Į trečią vieną 3. bet kaip, nerūpestingai, atmestinai 4. apytikriai, ne viską Po trečio per vėlu Trejos devynerios 1. daugybė, begalė 2. ant žolelių mišinio užpilta degtinė, vartojama vaistams Savo trejoką kišti į svetimą kalbą įsiterpti Ant trečio vainiko apie smarkų viduriavimą Į trečią vainiką apie smarkų viduriavimą Savo trigrašį pridėti papildyti, įkišti Savo trigrašį prikišti ne į savo reikalus lįsti Su savo trigrašiu kištis lįsti į kito kalbą Už trigrašį truputį Tris dienas su pakaičiu labai trumpai

Trečias kelis apie pusbrolių vaikus Treti keliai ne visai tolimi giminės Į tris linkas susimetęs apie susirietusį Trečios rankos atsarginis padėjėjas Treja devynelia daugybė, begalė Treja devyneria Treji devyneri Treji devyni Du baltus, trečią kaip sniegą nieko (nerasti, negauti) Du tuščius trečią nepilną visai nieko (neduoti, neužmokėti) Barbė devyndarbė (tridarbė) neig., apie daug dirbantį

Table 4. Lithuanian idioms containing the number ‘four’ or ‘fourth’ Visas keturias ištiesti mirti Ant keturiu pasegtas (segtas) labai gudrus Ketvertu važiuoti labai girtis Keturiems vėjams bet kur, į visas puses (išvaryti) Keturiais vėjais išeiti neduoti naudos Į keturis vėjus 1. bet kur (eiti) 2. visaip (išblaškyti) Į keturis vejus paleisti išvaryti Į visus keturis vėjus paleisti išvaryti, priversti išsidanginti Iš keturių vėjų iš visur Nuo keturių vėjų iš visur Ant keturių akių tik dviese Ketvirti keliai tolimi giminės

Table 5. Lithuanian idioms containing the number ‘five’ or ‘fifth’ Penkių neišmano apie apkiautusį, užaušusį Penkių nepaskaito neišprusęs, neprakutę Penkių nesuskaito nieko neišmano Trūksta penkių nuo šimto (kam) apie ne visai protingą žmogų Iki penkių nesuskaito nieko neišmano Te penkis sakoma atsisveikinant ir paduodant ranką

Te penkis, bus dešimt sakoma atsisveikinant ir paduodant ranką Penki pirštai apie tai, kas įsigyjama vagiant Penki juokai menkniekis Penkiais pirštais nupirkti pavogti Savo penkis daiktus visą turtą, kuris pasiimamas išeinant ar išvarant Kaip penkis pirštus puikiai (pažinti, mokėti) Penkto balkio trūksta pusprotis, kvailokas Nei penki nei devyni nei šis nei tas, nesąmonė Iš penkto iš dešimto kaip pakliuvo, padrikai, be sąryšio

Table 6. Lithuanian idioms containing the number ‘seven’ or ‘seventh’ Septintame danguje laimingas Po septyniais užraktais apie ką neprieinamą Septyni prakaitai išpila labai sunku pasidaro Iki septinto vainiko apie smarkų viduriavimą

Table 7. Lithuanian idioms containing the number ‘nine’ or ‘ninth’ Devintame danguje laimingas Kaip devintame danguje laimingas Devyni dangūs pasidarė susitrenkė Devynios nematė tiek to Devinto balkio trūksta pusprotis, kvailokas Devynių balkių trūksta Į devintą vainiką apie smarkų viduriavimą Iki devinto vainiko apie smarkų viduriavimą Nerenka (jo...) devynios stebėjimuisi nusakyti Trauk (tave...) devyni tiek to (sakoma nusileidžiant, sutinkant); Trauk (tave...) devynios tiek to Devyniais važiuoti labai pataikauti Kad (tave...) devynios švelnus keiksmas, sakomas nustebus Devynis kailius dyžti (lupti) labai išnaudoti Devynis kailius nulupti 1. brangiai pareikalauti (už darbą ar pirkinį) 2. smarkiai pagrasinti

Devintą kailį nulupti (nuplėšti) brangiai pareikalauti (už darbą ar pirkinį) Devintą kailį nudirti išnaudoti, nuskriausti Po devyniais užraktais apie ką slepiamą Už devynių užraktų apie ką slepiamą Kaip devintas vanduo nuo kisieliaus apie tolimus giminaičius Devyni vėjai pučia galvoje labai išsiblaškęs Kaip ant devyniu arklių labai džiaugtis Devyni avinai daužosi po galvą ima rūpestis, nežinant ką veikti (daryti) Devyni avinai mušasi po galvą ima rūpestis, nežinant ką veikti (daryti) Devyni avinai mušasi (galva) svaigsta Devintoji banga veiklos, jausmų proveržos Barbė devyndarbė (tridarbė) neig., apie daug dirbantį Devynios bėdos rūpesčiai, vargas Devynios bažnyčios rūpesčiai, vargas Gaidį pjauna devyniese prastai dirba Kaip devynios pėdnyčios apie labai nepatenkintą Devyniais prakaitais apsipilti labai sušilti, pavargti Devyni prakaitai išmušė 1. labai pavargo 2. labai išsigando Devintą prakatą lieti sunkiai dirbti, vargti Devintas prakaitas pila labai sunku (dirbti) Su devintu prakaitu sunkiai Devynios rankos mokėjimas burti Kaip devyni penktadieniai apie labai susiraukusį, suniurusį žmogų Nei penki nei devyni nei šis nei tas, nesąmonė Treja devynelia daugybė, begalė Treja devyneria Treji devyneri Treji devyni Trejos devynerios 3. daugybė, begalė 4. ant žolelių mišinio užpilta degtinė, vartojama vaistams

Table 8. Lithuanian idioms containing the number ‘ten’ or ‘tenth’ Kaip ant dešimt arklių sėdos labai linksmas, laimingas Kaip ant devyniu arklių Ant dešimto vainiko apie smarkų viduriavimą Ant trečio vainiko; Į trečią vainiką; Į devintą vainiką; Iki devinto vainiko; Iki septinto vainiko. Dešimto balkio trūksta; pusprotis, kvailokas Devynių balkių trūksta; Devinto balkio trūksta; Penkto balkio trūksta; Vieno balkio trūksta; Vieno balkio trūksta į galvą; Be vieno balkio. Iš penkto iš dešimto kaip pakliuvo, padrikai, be sąryšio