Looking back at the end of the 20th century and the past century of Russian history, it is impossible to ignore such a tragic page as emigration. It was the political events that shook up the whole country that were among the main reasons that caused a complex and interesting history of the word in the Russian language, both from a semantic and pragmatic point of view. Dictionaries give the following definition of the concept: "emigration is a forced or voluntary relocation from one's homeland to another country for economic, political or religious reasons" (Bolshoy Tolkovyi slovar russkogo yazyka, SPb., 1998). However, one should not think that emigration is a fairly new phenomenon: it has been going on for hundreds of years in history. Perhaps, the Slavs first got acquainted with this concept with the adoption of Christianity:its counterpart in Old Slavonic and Old Russian was the word exodus.

Exodus is a Church Slavonic word; in church literature, it accurately calculated the Greek eksodos (Latin exodus): eks(ek) "from, with, from", odos "road, way". As you know, in the Bible (Old Testament) this word is called the second book of the Mosaic pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy); in Judaism, this collection of books of Moses is called "Torah" (law). The book of Exodus describes a biblical historical event: after the beginning of the oppression by the Pharaohs, the Jews left Egypt under the leadership of Moses and their miraculous salvation (the parting of the sea) before the Pharaoh's soldiers caught up with the fugitives. Obviously, this is one of the first historical references to forced mass displacement of people.

The word exodus remained high, being used mainly in the church-book type of the Old Russian language; its equivalent in the Old Russian language was exit. And if the biblical meaning of the term exodus needs to be interpreted now, then even before the revolution of 1917, when religion was part of the life of society, there was no need for this: "Chronology [chronicler] leads from the flood, indicating how many years passed from the flood to the exodus of the Jews from Egypt" (Klyuchevsky V. O. Course of Russian history. Part I. Lecture 5). The pragmatic meaning of the term exodus in the Old Russian language was formed,

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undoubtedly, it is due to reference (background knowledge) to the relevant text of the Bible: forced eviction (relocation) due to religious persecution and oppression and economic disadvantage. Later, this pragmatic potential was "transferred" (in a transformed form) to another term of this conceptual series - emigration.

The formation of its political meaning, as well as many other concepts that have taken root in the Russian language, is associated with the French Revolution of 1789. In French, the synonyms of the verb emigrer "emigrate" are s'exiler "exile, expel", s'expatrier "leave your homeland, go abroad". The etymological source of the French verb emigrer is Latin. emigrare "change residence, place of residence "(Lat. ex - "out, out", migro - "evict, relocate"). The development of a group of words related to the verb emigrer in French was due to social reasons. Already in 1781, its new, then not yet political meaning was noted - "to leave, to leave the country in order to settle in another". A little earlier, in 1770, in the correspondence of Voltaire, the present participle derived from this verb emigrant (emigrante) "leaving the country"is found.

After the revolution of 1789, the political meanings of derived words developed rapidly. In 1791, the social context is already clearly visible: "(a person) who left France during the revolution", or even more prominently- "(a nobleman) who left France and escaped from the revolution"; note that the verbality of the sign in this word is still dominant. However, the participle emigrant has become so widely used in the language that it is now moving into the category of adjectives: at least one of its first uses in a new morphological form (adjective) dates back to 1798. A noun with an abstract meaning of emigration is recorded in French as early as 1752 - "an action related to going abroad". There were also no political nuances in this meaning yet:

the French word inherited the Latin emigratio with the same meaning (Tresor de la langue francaise. Paris, 1979. Vol. 7). It is clear that the political meaning of terms in French is directly related to social factors.

In German, there is also a word derived from the Latin participle emigrans (born, emigrantis) Emigrant, which was borrowed into German at the beginning of the XVII century and was originally used in connection with the persecution (expulsion) of Protestants. This German word shows associative traces of the biblical texts about the exodus of the Jews from Egypt (Latin exodus). In the middle of the 18th century, the word Emigration (Etymologisches Worterbuch des Deutschen. Berlin, 1989. A-G). Exactly-the word emigrant was borrowed from German into the Russian language at the beginning of the XVIII century. Cf. use of the word y

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one of the most educated people of the XVIII century A. T. Bolotov: "These places happened the very ones that (...) newly populated by Bavarian residents or so-called Salzburg emigrants who (...) for the Protestant confession of their faith, they were expelled from their homeland... "(Notes). The word has not yet been mastered in the language, so Bolotov follows the graphic German form with the initial b-Emigrant: emigrant.

The true history of the word in Russian began only with the French trends of the late XVIII century; the first traces of this are visible, for example, in the progressive magazine "Vestnik Evropy". A little later, you could find out about this concept in the encyclopedic dictionary of N. A. Tolstoy. Yanovsky: "An emigrant. The one who left his homeland and settled in another. This name is especially given to those who left France during its revolutionary rule, having been dissatisfied with the new constitution, both the first Royal and republican, after the destruction of the Royal Dignity established" (New word-interpreter, arranged alphabetically ... St. Petersburg, 1806, Vol. 3). The word emigrant was actively picked up by Pushkin, Herzen, Vigel. It is characteristic that Herzen still feels historical echoes of the ancient biblical concept of exodus and the new, political emigration: "The Jew - this primordial exile, this antediluvian emigrant-has a nod on which his faith will rest, in the name of which he is reconciled to his life" (Letter from France and Italy).

The concept of emigration in the public consciousness of the late XVIII-early XIX centuries is strongly associated primarily with France: "From the very beginning of its revolution, France handed over to Russia a whole crowd of emigrants" (Samarin. The Jesuits); "At the beginning of 1689, Sophia called in a special manifesto to Russia the French emigrants, Protestant confessors who were expelled by Louis XIV" (Dobrolyubov. The first years of the reign of Peter the Great).

A derived noun appears-emigrant. Cf. characteristic passage: in Pushkin's "Count Nulin" (1825) there are such lines about Natalia Pavlovna: "What is not in the father's law / She was brought up in a noble boarding school / The emigrant Falbala." The expression emigrant Falbala became a household word and even became a literary term, so that a little later Dostoevsky, mocking this upbringing, wrote: "What would keep her at home when she was young, they put her in a boarding school, to a French madame, to an emigrant Falbala there, and she learns all sorts of good things there, from an emigrant"that's Falbala..."(Double).

However, the attitude towards emigrant educators and emigration in general, associated with France, in Russia from some circles was quite negative: "From the bowels of France, whole streams of ignorant nobility [after the revolution of 1789] poured into the country.

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neighboring countries, such as England, Germany, and Italy. This has become the glory of the highest French classes, and how these gentlemen know how to clothe everything with sumptuous 4:)At times and in dapper forms, the escape was called emigration "(Vigel. Notes). Here the political meaning of the concept of emigration is reduced to a domestic level, such a method of carnivalization (according to Bakhtin) gave the term irony and sarcasm.

On the periphery of linguistic usage was the scientific meaning of the term emigration, devoid of any associative and political elements and performing only a nominative function: "Colonies:

1) Or are the result of too large a population of the state; then emigration occurs voluntarily... " (Pestel. Practical principles of political economy); "If a country were really threatened by an excess of population, it can eliminate this constraint by emigration" (Chernyshevsky. Foundations of political economy).

Already quite early in the Russian language (40-60 years of the XIX century), the first experiences of using the word emigration, emigrants in a shifted meaning that is not related to the political context were noted: "The city of Penza became more crowded every day. From the middle of September [1812], Moscow emigrants began to arrive, and in the following month, in great numbers, they began, as the people said, to bring prisoners" (Vigel. Notes); "Why is everyone sneaking out the door from this room little by little? What kind of living room emigration is this? " (Vyazemsky. Old notebook). Here, emigration is understood quite broadly: people who leave a place.

In the 70s and 90s, such uses became even more active: "We [the association of peredvizhniki artists] will emigrate from St. Petersburg and organize traveling exhibitions first in Moscow and only come to St. Petersburg as one of the stations" (Kramskoy. Letter to Tretyakov April 15, 1878); "The Chekhov family emigrated from Taganrog in 1876, and Anton Pavlovich remained there alone until 1879 to finish the gymnasium course and get a certificate of maturity" (M. Chekhov. Anton Chekhov on vacation). Political connotations are no longer felt in these quotations, but such meanings in the language remained at the occasional (individual) level and did not fall into general use, being only a fact of literature.

New derivatives also belong to the 60s and 70s - the verb emigrate (apparently borrowed from the German emigrieren) and the noun with the collective meaning emigrancy (in Shelgunov, who lived abroad for a long time).

At the beginning of the XX century, the obsolete and individually authored collective noun emigrantstvo was replaced by the word emigrantschina (without negative coloring; the suffix-shchina had a purely grammatical meaning of collectivity): "Thanks to the forced

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In the second half of the nineteenth century, revolutionary Russia possessed such a wealth of international relations as no other country in the world" (Lenin. Infantile disease of "leftism" in communism). However, this usage did not survive in the Russian language; this word "won" is still not a word-forming, but a semantic and stylistic element associated with the negative coloring of the suffix-shchina: "Adventurers from the White Guard emigrant community have already broken up into two fighting camps "(Pravda. 1932. 5 Apr.).

The words emigration and emigrant were given new life by the revolutionary events of 1917, when many people were forced to leave Russia after the victory of the Bolsheviks and the civil war. In the word emigrant. The pragmatic element of meaning prevailed: "Emigration, probably numbering from 1.5 to 2 million people, this emigration is working to destroy the Soviet power "(Lenin. III Congress of the Communist International). Very often, emigrants fell into the same "political camp" as the White Guards: "Now there is no country in Europe where there is no White Guard element. Russian emigrants count up to seven hundred thousand people. These are the former capitalists and the mass of employees who could not adapt themselves to the Soviet regime "(Lenin. Speech at the All-Russian Congress of Transport Workers). All emigrants were clearly regarded as enemies of the Soviet people: "The Russian emigration, with the help of the European bourgeoisie, is waging a partisan struggle against its people, educating and sending spies and hired killers to Russia "(Gorky. Ten years). In the journalism of the first years of Soviet power, the epithets used for the concept of emigrant were the most derogatory: "Impassable fool, stupid lady, scolding emigrant, snide pest-as if on selection! "(Evening Red Newspaper. 1933. March 8).

Journalism formed the image of the emigrant as an embittered, feral, forgotten Russian language, slandering his country:

"I don't like it; I despise these politicking emigrants, but-all the same, it becomes terrible when you see how the Russian people have become wild, savage, stupid, being torn from their land" (Gorky. Letter from M. F. Andreeva, February 4, 1924).

The evaluative components in the semantic structure of the word emigrant were directly related to the public assessment of this concept. A person who did not share a common belief, doubter, seeker, was also often subjected to such attacks (this language harassment was far from harmless). The word emigrant entered into semantic and semantic interaction with the concept of fellow traveler; as a result, a refinement of the term is formed - internal emigrant, meaning the same as the term fellow traveler - "one who does not take an active part in socialist construction".

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An unambiguously negative attitude towards emigration contributed to the development of an additional semantic connotation in this word- "escape from reality": "The writer of the modern West also lost his shadow, emigrating from reality to the nihilism of despair, as it is clear from the book" Journey to the Edge of the Night" by Louis Sedin " (Literary Leningrad. 1934. Aug 20).

To denote Russian emigrants in the Soviet language, the following designations were used: the phrase white emigration, the word emigrantschina with a bright negative evaluation. It is interesting that the latter designation has even received an extended metonymic use - "emigrant literature": "This store regularly hosts Days, Decades of Soviet books (on the occasion of various holidays common to our countries [Finland and the USSR]). Then emigrantism and Sovietology are taken out of sight" (Ogonyok. 1987 N 27).

However, in Soviet publications there was sometimes a timid appeal not to evaluate all emigrants unequivocally negatively: "When we think about Russian emigrants here in our country, they often seem the same to us, but this is not the case at all. There, in Canada, the Doukhobor emigrants are still preserved "(Obraztsov. My profession). Of course, we are not yet talking about the "rehabilitation" of emigration in public opinion, but the very fact of "loosening" the stable stereotype of emigration (even at the expense of pre-revolutionary immigrants from Russia) already indicative.

A synonym (although quite rare) for the word emigration in Russian is the designation scattering. However, this name is more typical for the emigrants themselves than for the Soviet language. However, we still recorded one case of this word "breaking" into the pages of the Soviet press. M. Shaginyan, who often visited Paris and, obviously, took this designation from there, used it in a historical context: "From the eleventh century, Armenians poured out of Ani [ the ancient capital of Armenia] - all who were able to escape from someone else's dominion. The great dispersion of Ani Armenians began, which threw them across the face of almost the entire earth - to European capitals, to Fresno in America, to the countries of Asia Minor, to Kiev - the "mother of Russian cities", to the Giray Crimea, and to Ishmael in Turkey" (Shaginyan. Person and time). In the language of emigration, all the units of this word formation series (scattering, scattering, scattered, etc.) were used very widely. The explanation for this is rooted in the text of the Bible, from which the concept was borrowed by emigrants to denote their social and cultural status. In the Slavic translations of the Bible, scattering is a tracing paper of the Greek diaspora (scattering). So in the minds of emigrants, a "roll call" of times was created.

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The Perestroika years radically changed the attitude towards emigration and filled this concept with a new meaning, and exactly the opposite: from enemies of the people, emigrants "turned" into patriots. Emigration began to be viewed as a saving force in the spiritual revival of the country, since it was she who managed to preserve the traditions of old, pre-Bolshevik Russia in her soul and life: "And what else was a joy - it was unforgettable meetings with "Russian Americans", venerable elders of the first wave of emigration, with their children, emigrants of the "second wave" - all those Russian patriots who were forced to find themselves overseas during the hard years and still cherish the concept of Russia, the purity of the Russian language and Russian culture... "(Lit. Russia. 1990. N21).

There were attempts to view emigration not as a monolithic entity, but as a complex and multi-temporal phenomenon; hence the new designations: the first wave of emigration - after the 1917 revolution and the civil war, the second wave of emigration-in the 20s, representatives of the scientific, technical and humanitarian intelligentsia, the third wave of emigration - in the 70s, representatives of mostly of Jewish nationality, and even the fourth wave of emigration - in the late 80's-early 90's due to free travel abroad.

It is interesting that during the period of mass emigration and migration of the population within the collapsed USSR, the old word "exodus" reappears. "The state policy aimed at solving the problem of the forced exodus of Russians from neighboring countries does not take into account, as always. the most "trifle": a person " (SPb. Vedomosti. 1994. December 9). Undoubtedly, in our time, in the previously abstract and abstract word exodus, additional pragmatic elements, already forgotten by the mass consciousness, associated with forced or forced relocation and associated with suffering and pain, have become more active. Thus, the biblical concept was once again filled with living content and experience.

However, not only this process of returning an old concept is characteristic of modern language. Mass travel to Israel contributed to the introduction of a new word into the Russian language - aliyah. Etymologically, the word comes from the Hebrew alija "ascent" and means "return to the land of the ancestors; repatriation". At first, in the late 80's, this concept was still unknown to the Russian language, and it was transmitted using the traditional designation-emigrants. At first, the new concept often had to be explained to a journalist or publicist: "In our country, work has recently been carried out on organizing "khoja" - the pilgrimage of Muslims to Mecca; there is no need to even talk about" aliyah" (the return of Jews to the land of their ancestors) - everything is set at the highest level here " (Komeh. truth. 1994. 29 Jan.).

Since the departure of Jews to Israel from the USSR (Russia) was the most

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if it is large, then there was even such a designation - great aliyah. This also led to the fact that the phrase Russian aliyah (that is, people who came from Russia, the former USSR) appeared in the Russian language of Israeli residents: "Leading parties (...) they now refrain from attacking the Russian party, realizing that this can only further rally the Russian aliyah around it "(Segodnya. 1996. May 28).

The life of this concept and word did not end there. It forms a new meaning (based on metonymic transfer) - " part, district of an Israeli city where people from the former USSR and Russia live." In some cases, there is even an unjustified expansion of the meaning of the word Aliyah and convergence with the word colony ("settlement of immigrants from another country, region"): "In order for the Falashi, who rarely live in cities in Ethiopia, to better adapt to a civilized life, the state gave them apartments. This continued until last year, when the functionaries of the Russian aliyah, that is, the newly arrived "Russians", were not outraged by what they thought was an "injustice" (...) Now the state pays both" Russians "and" Ethiopians "about a third of the cost of the purchased apartment" (Nezavisimaya Gazeta). newspaper. 1996. June 18).

Since the word aliyah is new in Russian, it is difficult to find it in explanatory dictionaries. At least, it is not found either in the " Explanatory Dictionary of the Russian Language "(edited by S. I. Ozhegov and N. Yu.Shvedova), or in the " Explanatory Dictionary of the Russian Language of the late XX century. Language Changes" (St. Petersburg, 1998), nor in the "Big Explanatory Dictionary of the Russian Language" (St. Petersburg, 1998), nor even in the special "Big Explanatory Dictionary of Foreign Words" (Rostov-on-Don, 1995). We managed to find it only in the Dictionary of New Foreign Words, which was published in a small edition (N. G. Komleva, Moscow State University, 1995).

Considered in a continuous and sequential change of designations (exodus-emigration-dispersion - aliyah) this concept appears to us in its interesting and complex semantic, socio-historical and pragmatic history.

Saint-Petersburg

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