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The article analyzes proverbs constituting the concept «family». The research was based on the semantic analysis, quantitative analysis, cognitive analysis and the descriptive method. Lak proverbs served as material for the study. Quantitative analysis revealed 16 lexemes representing the concept «family» the most representative of which is ninu. The proverbs were subdivided into the following lexico-semantic layers: (1) the choice of a spouse and creation of a family; (2) the relationship between the spouses; (3) the relationship between the siblings; (4) the relationship between the parents and their children. The proverbs revealed axiological aims of the Lak people in relation to the family. Laks are very responsible in the questions of forming a family. Family life is lauded, while solitude is condemned by the society. The man is the head of the family while the wife is the guardian of the hearth. A woman who has a husband is highly regarded by society. The relationship between siblings are in accordance with the general patriarchal traditions of the Lak way of life. Brothers support each other in everything and are the defenders of their sister. Parents rule the family and they instill the basic values in their children. Daughters tend to imitate their mother while the sons take after their father. As a rule, the daughter is judged based on her mother's image and the sun is judged based on his father's image. There are corresponding proverbs in the Lak language. Many of those proverbs are allegorical in their nature and include zoomorphisms and phytonyms. The aim of such proverbs is didactic. The concept «family» has not been studied as an autonomous topic earlier in the Lak language which renders this research relevant

The article analyzes proverbs constituting the concept 'friendship-enmity'. The research was based on the semantic analysis, syntactic analysis, cognitive analysis and the descriptive method. Lak proverbs served as material for the study. Lexical and semantic analysis revealed the following lexemes representing the concept 'friendship-enmity': dus 'friend', dushivu 'friendship', hala-hurttushivu 'friendship', dushman 'enemy'. The most representative lexeme in this row is dus while the least represented is hala-hurttushivu. The proverbs were subdivided into the following lexico-semantic layers: (1) friendship is a blessing; (2) a friend is known in hardship; (3) a bad friend is an evil; (4) a friend and an enemy are antipodes; (5) friendship with people equal in status; (6) a man is in need of a friend. According to the Lak worldview, friendship is one of the greatest blessings in a person's life. A true friend is sincere and reliable, unlike the enemy that does not lose an opportunity to do harm. Syntactic analysis has revealed the presence of proverbs with asyndetic structure within which there have been established comparative, adversative and concessive relations, as well as of proverbs with copulative and conditional conjunctions. The most widely represented are the proverbs with the copulative conjunction -gu. Some proverbs have a figurative meaning. There have also been singled out proverbs with zoomorphic code of culture in which positive and negative characteristics of a person are actualized, where bigger animals symbolize a person of high social status, while smaller ones symbolize a man standing at the bottom of the social ladder. Some of the proverbs are based on the principle of metaphoric transference. Certain proverbs are based on the principle of alogism stemming from a semantic conflict. The concept 'friendship-enmity' has not been studied earlier in the Lak language which renders this research relevant

The article analyzes Lak proverbs about money. The research was based on the descriptive method, quantitative analysis, semantic analysis, syntactic analysis and cognitive analysis. The proverbs collected from 2 books of Lak proverbs were analyzed from the point of view of vocabulary, semantics and syntax. Lexical and semantic analysis revealed the following lexemes representing the concept 'money': artsu 'silver', 'money', ashrapi 'golden coin', appasi 'twenty kopecks', kapik 'kopeck', qurush 'rouble', musi 'gold' shahi 'five kopecks', khazina 'trasure'. The most representative lexeme in this row is artsy, while the least represented is shahi. The proverbs have been subdivided into several layers: (1) money as a value; (2) money is evil; (3) money is intelligence; (4) money is labour; (5) money is not the most important thing. Syntactical analysis has revealed the presence of proverbs with asyndetic structure within which there have been established adversative, concessive and comparative relations, as well as of proverbs with copulative, disjunctive, adversative and conditional conjunctions. The most widely represented are the proverbs with copulative conjunctions, the most polysemantic of which is the conjunction -gu which depending on the context can render collective meaning in combination with numerals; the meaning 'although' and 'even if' with verbs; intensive meaning with the negative verb; and the meaning 'at least' in other expressions. Some of the proverbs are based on the principle of alogism. Some of the proverbs are based on the principle of metaphoric transference. The concept 'money' has not been studied earlier on the material of Lak proverbs which renders this research relevant.

The article analyzes Lak proverbs with the religious cultural code. The research was based on the descriptive method, syntactical analysis, morphological analysis and cognitive analysis. The proverbs collected from 3 books of Lak proverbs were analyzed from the point of view of semantics, axiological connotations, syntax and morphology. Semantic analysis revealed 6 groups of lexemes: (1) denominations of people; (2) words related to religious pillars and rituals; (3) words related to holy scriptures, religious attributes and terms; (4) words denoting death and afterlife; (5) words denoting commendable religious acts and notions; (6) words denoting sin and punishment. In the course of the axiological analysis there have been defined proverbs with positive evaluation of a person and proverbs with negative characteristics of a person. Positive traits include honesty, piety, decency, erudition and diligence, while negative ones include insulation, indecency, hypocrisy and negligence in the religious worship. Syntactical analysis of the Lak proverbs has revealed the presence of adverbs of asyndetic structure within which there have been established adversative, concessive and comparative relations, as well as of proverbs with copulative and disjunctive conjunctions. Some of the proverbs are based on the principle of alogism. Morphological analysis of the proverbs has revealed the most frequent grammatical tense, the Present Affirmative Tense, which is formed by means of adding the affix -r to the present participle. The Present Affirmative Tense in the Lak language denotes an action as an attribute of the subject which explains the fact of usage of this tense in proverbs that summarize the social experience of the native speakers. Lak proverbs with the given code have not been researched earlier that makes this study relevant.

The article analyses English and Lak proverbs describing a man. Proverbs have been chosen as a material of study due to the fact that they are the entities revealing the mentality of a certain ethnic group. The author was compelled to conduct this study owing to the current lack of research in the area of Lak proverbs. The novelty of the article lies in the fact that for the first time it has provided a psychological portrait of a man on the basis of the English and Lak languages. Isolated geographical position of Lak and English people was the cause of their inclination for conservative way of life which resulted in the formation of certain stereotypes of a Lak and an Englishman. The aim of the author was to discover those stereotypes by means of detecting universal and specific traits of Lak and English people.

To reach that aim the author grouped the proverbs in thematic layers and provided them with linguocultural commentary. The image of man consists of such characteristics as reliability or unreliability, reserve or verbosity, valiancy or cowardice, ability or inability to fight, patience or impatience and love of food. The analysis showed that the ideal man in both Lak and English culture is the one who is patient, restrained and able to defend himself and his family, including the situation on the battlefield. The difference between the Lak and the English appeared in the degree of man's readiness to fight. For the Laks whose life in the past was passing between wars the key factor was their ability to wage war while the English are more reserved and cautious in their actions.