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101 семь пятниц на неделе
( у кого)разг., шутл., ирон.smb. is always chopping and changing; smb. has two minds; smb. is < as changeable as> a weathercock (a shuttlecock); smb. never knows what he wants from one minute to the next"Что же, у тебя семь пятниц на неделе? Шумел-шумел, разорялся, отца расстроил - и вдруг на обратный курс?" (Л. Соболев, Зелёный луч) — 'Well, you are a shuttlecock. Making all that fuss, upsetting your dad and suddenly going full speed astern.'
- Поговори с ней серьёзно! - Но Сашка пьяно покачал головой: - Нет... Она сказала, что - всё... - Старик, брось, - попытался я его пристыдить. - У них же по семь пятниц на неделе! (Л. Жуховицкий, Остановиться, оглянуться...) — 'Have it out with her properly!' But Sashka shook his head blearily. 'It's no good. She said it's all over.' 'Give over,' I said in an effort to make him feel ashamed of himself for having acquiesced so weakly. 'Girls never know what they want from one minute to the next.'
Русско-английский фразеологический словарь > семь пятниц на неделе
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102 никогда
1. never more2. at no timeникогда ; ни за что — not for a moment
3. neverникогда не знаешь, что будет завтра — one never knows
Синонимический ряд:никогда в жизни (проч.) в жизни не; ни в жизнь; никогда в жизниАнтонимический ряд: -
103 Okikurumi
is name of Aynu cultural hero (Pilsudski thought that Okikurumi was closely connected with the area of Saru and other areas mythology knows another name: Mocarok, Kasunre, Ikoresuye, Sirakte). Okikurumi was the main hero of oyna, mythology poems. According to the evidence collected by B. Chamberlain Okikurumi had taught people to hunt and to fish and his younger sister and wife named Turesi Maci had taught people to sew and to weave. N. A. Nevski, considered Okikurumi as founder of each sphere of Aynu culture each their faith… Okikurumi was also named Oyna-kamuy that mean deity of oyna. Okikurumi was also named Aynu-rak-kur or A-e-oyna-kamuy (person smelling Aynu people or person about whom we compose poems). So, I think, that term god or deity isn’t correct in connection to such being as Okikurumi is. I believe that considering Okikurumi as superhuman being (in Nietzschean understanding) can be more usefull and correct. According to a legend Okikurumi was born by the following way: the highest deities ordered to Kotan kara kamuy (settlements made deity) to descend to the earth and to set it to right. Kotan kara kamuy had dug through rivers’ valleys and had driven his mattock into the ground, then he ascended to the heaven. This mattock took root and became elm-tree, more exactly the goddess of elm-tree – Cikisani. Pa kor kamuy (deity of year) was flying above the land, admiring about made work and sat at the elm-tree to have a rest. Due to this chance goddess Cikisani became pregnant and she bore son, late named Ookikurumi or Aynurakkur. Elm-tree was used by Aynu people in getting fire by friction. So Okikurumi is connected with fire. K. Kindaiti also studying this question paid attention to the semantics of word Ci-ki-sa-ni literally it means: ‘tree from which they get fire’. When Okikurumi become adult Cikisani made a present to him – magic sword. When Ookikurumi snatched it out around this sword immediately appeared flame annihilating ghosts of darkness and evil. Because of it sheath and hem of Okikurumi’s clothes (kosonte) were always singed. Культурный герой Айну (Пилсудский полагал, что имя Окикуруми тесно связано с местностью Сару и мифология других местностей знает другие имена: Моцарок, Касунрэ, Икорэсуйэ, Сирактэ). Окикуруми является главным героем ойна. Согласно Б. Чемберлену, Окикуруми научил людей охотиться и ловить рыбу, а его младшая сестра и жена – Трэси Маци ткать и шить. Н. А. Невский рассматривал Окикуруми как основателя всего айнского образа жизни. Окикуруми также называли Oyna-kamuy Божество юкар, Aynu-rak-kur Существо, пахнущее людьми, A-e-oyna-kamuy Бог, о котором мы слагаем ойна. Поэтому, я полагаю, что термин “бог”, “божество” не совсем корректен по отношению к Окикуруми, и предлагаю использовать термин “сверхчеловеческое существо” (возможно в ницшеанском понимании). Согласно одной легенде, Окикуруми родился следующим образом: высшие божества приказали Kotan kara kamuy (Божеству, устроившему поселения) спуститься на землю и привести ее в порядок. Он прорыл долины рек и перед тем, как вернуться обратно на небо, воткнул мотыгу в землю. Мотыга пустила корни и стала вязом, точнее божеством вяза – Цикисани, Pa kor kamuy (Бог, хранитель года) пролетал над землей, осматривая проделанную работу и присел отдохнуть на дерево Цикисани. Из-за этого Цикисани стала беременной и родила сына, которого позднее назвали Окикуруми. Вяз использовался Айну для добывания огня трением. Поэтому Окикуруми связан с огнем. Киндаити Кёсукэ интерпретировал имя Ci-ki-sa-ni как “дерево, из которого мы получаем огонь”. Когда Окикуруми стал взрослым его мать подарила ему магический меч, который вспыхивал как только Окикуруми вынимал его из ножен, и уничтожал духов тьмы и зла. Поэтому ножны и подол халата Окикуруми всегда были опалены.
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