The symbolic content of the ending of the fairy tale Little Tsakhes. “How does the fairy tale “Little Tsakhes, nicknamed Zinnober” differ from other fairy tales? Fiction is the other side of reality

LESSON 1

Topic: “Little Tsakhes, nicknamed Zinnober” - a romantic fairy tale - a short story with deep socio-psychological content

PLAN

Satirical and metaphorical meaning of the tale.

Good forces (fairy Rosabelverde, doctor Prosper Alpanos) and their role in the fairy tale.

The world of ordinary people is introduced (Fabian, Candida, Mosch Terpin, prince, barons).

The image of Prince Paphnutius.

Opposition creative person unspiritual philistine (Balthasar and Tsakhes).

Anti-Enlightenment motives in the work.

Specifics of Hoffmann's romanticism.

Assignments for the preparatory period

Think about what position the author takes in the story.

Review information on literary theory about travesty, parody, grotesque and romantic irony. The story is a fairy tale as a genre of romantic literature.

Give an interpretation to the words: Tsakhes, alraun, compendium, pumpernickel, referandary, linen monkey, Beelzebub, philister.

Make up DMs, puzzles, crosswords, poems, literary games.

Literature

Berkovsky N. Ya. Romanticism in Germany. - L, 1973

Story German literature, T.N. - M., 1966

The artistic world of Hoffmann: Sat. articles. - M., 1983

Loboda O. 20 class questions // Foreign literature. - 2003. - No. 46. - P. 2 - P

Seredyuk T. Comic in E. T. A. Hoffman’s fairy tale “Little Tsakhes” // Foreign literature. - 2001. - No. 40. - P. 40

Savchuk O. The fantastic story of the rise and fall of Tsakhes. E. T. A. Hoffman. "Little Tsakhes, nicknamed Zinnober." 8th grade // Foreign literature. - 2004. - No. 47. - P. 8 - 9

Ostapchuk V., E.T. A. Hoffman “Little Tsakhes nicknamed Zinnober.” The lesson is a mystery. // Foreign literature. - 2001. - No. 11. - S.S

Pokolodny L., Vechirko A. E. T. A. Hoffman “Little Tsakhes nicknamed Zinnober” (Materials for one of the lesson options) 8th grade. // World literature in secondary educational institutions Ukraine. - 2002. - No. 1. - P. 21 - 22

Instructional and methodological materials

Hoffmann's world is special art world, created by the powerful imagination of the author. Almost always, the focus of his attention was the confrontation between two worlds - the romantic and the ordinary, the illusory and the real. According to the writer’s definition, “Little Tsakhes, nicknamed Zinnober,” is a “tale of the real,” in which he presented his own philosophical vision of the meaning of human life. In the story - a fairy tale, the action unfolded in a fairy-tale country - the principality of Kerpes. Among the heroes were magicians and fairies who influenced life ordinary people(fairy Rosabelerde gave Tsakhes three magical hairs to protect the little monster). Hoffmann also resorted to magical things and magical transformations when depicting the main events in the work. The author used the technique of dual-plane action to highlight the problems real life Germany (“micro-princeliness”, German names of most characters, typical German food, etc.).

Characters works include the dwarf Tsakhes, the fairy Rosabelverde, students Balthazar and Fabian, professor Mosch Terpin and his daughter Candida, and the magician Prosper Alpanus. The story was told on behalf of the author. The story of the little monster exposed the life and customs of the dwarf principalities that still existed in Germany.

A satirical denunciation of ordinary society was introduced:

Leaders of the German principality;

The then politics and education;

Scientists and officials.

METAPHORICAL

Intervention fairy tale characters in the overall course of the plot.

Theme of the story: showing the spiritually limited world of ordinary people, in which there is no place for enthusiasts.

Idea: revelations negative traits personality (lust for power, cruelty, deceit); condemnation of the administrative system, glorification of the creative person.

Issues: - money and power;

6. class of moral and ethical problems;

7. love;

8. education;

9. good and evil;

10. a creative person, a soulless philistine.

Hoffmann's heroes are also divided into two camps - ordinary people and enthusiasts. Limited ordinary people are people who are quite happy with life and everything that surrounds them; they did not know and did not want to know any high impulses, the majority of them. They are the owners and inhabitants of the real world, in which they valued only the highest blessings of life, and everything else is worthless to them. All these heroes are quite prosaic, realistic, soulless and limited people, their life is boring and uninteresting. Such a “sick society” gave birth to “Tsakhesivs” who lost their spiritual and moral guidelines.

The world of ordinary people introduced by Hoffman exposed with the help of irony:

the “educational” activities of Paphnutius the Great had pseudo-educational consequences, disrupting the usual harmonious lives of people;

Prince Barzanuf loved awards; such hobbies testified to the limitations and vanity of the ruler;

Professor Mosch Terpin is a pathetic rationalist, his research and discoveries are meaningless and had nothing to do with science and education;

Candida (Balthazar's beloved) is a beautiful, rather ordinary and somewhat frivolous girl, not very educated, who only loved fun entertainment.

Hoffman contrasted the philistines with enthusiasts. They lived as if in another dimension, their world was much wider, more complex, but more beautiful. The values ​​that worried ordinary people had no power over them. Deep spirituality and a sincere sense of beauty are their hallmarks.

The main conflict of the work is the confrontation between the artist (Balthasar), who saw and appreciated beauty, lived and created according to the laws of higher spirituality, and the philistine (Zinnober), who worshiped gold, lost valuable guidelines, and lived according to the laws of bare practicality.

For the first time, Balthazar and Tsakhes unexpectedly crossed paths among the university people. Everyone admired the grace and dexterity of Zinnober (as Tsakhes was now called), he even charmed Candida, with whom Balthasar was most in love. Zinnober's spell affected all people, their state was similar to mass psychosis. If someone said something witty in the presence of Tsakhes, everyone believed that Zinnober said it, but if he meowed vilely, they blamed someone else rather than him. Only two students - Balthazar (according to the author, he jealously guarded fairy world nature and poetry from the invasion of vulgarity and everyday life) and Fabian - noticed that the dwarf is actually ugly and evil. The author's deep intention is embodied in the unusual fate of the freak Tsakhes, which is determined by that mysterious law for a romantic, according to which material and spiritual goods in a bourgeois society are not distributed equally: the one who had power appropriated for himself the fruits of the mind and hands of those who had nothing.

Philister	creative person
Tsakhes - a freak, a thief and a careerist (incarnation dark sides man, his greed). He brought misfortune to everyone who met him. He took credit for the merits of others.	Balthazar is a young man of 23 years old, a respectful, modest poet, who lived in harmony with nature. I saw people as they really were. He wrote poems about the beauty of nature.

CONCLUSION:

Tsakhesi and others like them appear and prosper, and the Balthazars go into exile, or even into prison, or are “tamed” thanks to:

To a blinded society that has lost spiritual values ​​and created an idol for itself;

The power of money (their symbol is 3 golden hairs in Tsakhes).

The author came to the conclusion: wealth and human deafness, the fact that people forgot the laws of nature and beauty - all this led to the dominance of absurdity and vulgarity. But Hoffmann believed in the great power of art - victory on the pages of his fairy tale is possible, but in the human world everything is much more complicated. This explained the ironic ending of the work. Thus, the decline of lack of spirituality led to an increase in the Philistine world, and its revival - on the contrary, to the prosperity of life in society.

“Little Tsakhes, nicknamed Zinnober” - a story by E.T.A. Hoffman. Written in 1819. As Hoffman's friends testify, the writer was interested in the opportunity to portray “a disgusting, stupid freak who does everything differently from people.” Later, this idea expanded: Tsakhes not only “does everything differently from people,” but, thanks to a magical gift, his absurd actions are perceived as completely reasonable and even wonderful, and, in addition, he has the ability to take credit for the merits of others. The poet reads poetry, and Tsakhes says that he wrote it, and everyone believes it; the freak appropriates to himself all the good and smart deeds of others and becomes the ruler in the principality of Kerepes, caricatured by the author.

Hoffmann borrowed the unusual names of the characters surrounding Tsakhes from a book by an 18th-century physician. Johann Georg Zimmermann "On Loneliness". The pedigree of the freak Tsakhes, a dwarf with a large head and short legs, “like a radish,” is even richer: researchers name first of all the magical little man Alraun, who often appeared on the pages of works of romantic literature. It is also important that Alraun, like Tsakhes, personifies the evil, destructive principle.

The fairy tale “Little Tsakhes, nicknamed Zinnober” by Hoffmann is built according to all the canons romantic story: here there is a wizard and a fairy, a dreamy poet in love and his friend, the poet’s beautiful beloved, there are stupid and funny courtiers and pseudoscientists. In Hoffmann's story, satirical features are also noticeable, but the narrative in its ironic coloring clearly does not boil down to ridicule of small princely courts, the absurd desire for the French version of absolutism in the dwarf monarchies of fragmented Germany. Tsakhes is not handsome, but he seems handsome, stupid, but he seems gifted with a brilliant mind, not talented, but everyone sees him as a poet, angry and greedy, but seems to be a wise and rightful ruler. As a result, the consequence of the fairy’s good, humane act turns out to be evil. Only the poet is not subject to it, which is consistent with the romantic tradition. His eyes are open, but he is powerless before evil: they don’t hear him, they laugh at him when Tsakhes steals his poems and seduces his bride. In the finale, the freak is exposed and dies, but the poet Balthazar also finds not sublime, not earthly happiness, but Biedermeier comfort, with pots, a garden and other household chores - all this in addition, like a gift from a wizard, to the bride he finally received. This Biedermeier coloring is often not noticed, because the ending of Hoffmann’s “Little Zaches, nicknamed Zinnober” is in most cases interpreted as the victory of good over evil. This is true, but the newfound happiness in the form in which it is shown does not evoke sympathy from the romantic Hoffmann. If at Balthazar's wedding magical trees grow out of the ground and unearthly music sounds, then it all ends in a magical kitchen where the soup never boils over.

In the 20th century, a number of works appeared where Tsakhes was identified with Hoffmann himself because of an incident that once occurred: Hoffmann appropriated someone else’s hunting prey. This episode could have served as some kind of impetus for the idea, but the meaning of the story is incomparably larger and deeper. The image of Tsakhes is one of the insights of E.T.A. Hoffman, it contains a prediction of the collision of later times: dictator - power - a crowd obsessed with mass psychosis.

The image and character of Tsakhes
At the center of the work is the story of a disgusting freak, endowed with the magical gift of taking credit for the merits of others. Thanks to his three golden hairs, this insignificant creature enjoys universal respect, arousing admiration, and even becomes an all-powerful minister. Tsakhes is disgusting, and the author spares no expense in instilling this in the reader. Comparing it either to a stump of a gnarled tree or to a forked radish. Tsakhes grumbles, meows, bites, scratches. He is both scary and funny. Scary because he tries ridiculously

He is reputed to be an excellent horseman and a virtuoso cellist, but he is terrible because, despite his imaginary talents, he has clear and undeniable power.
Details of the work
This tale was created in the second period of Hoffmann's work. For the last eight years of his life he lived in Berlin, serving in the state court. The unsuitability of existing judicial science brought him into conflict with the Prussian state machine, and changes occur in his work: he moves on to social criticism of reality and attacks the social order of Germany. His satire becomes sharper, more politically charged. This is the tragedy of Hoffmann's fate and his high destiny. This can be understood using the details of this work. Firstly, the grotesque-fantastic image of Tsakhes: in it he expressed his rejection of reality. In addition, in a fairy-tale form, the author reflected a world where life’s blessings and honor are awarded not according to work, not according to intelligence and not according to merit. The fairy tale takes place in a fairy-tale kingdom, where wizards and fairies exist on equal terms with people - in this Hoffmann depicted the real existence of small German principalities. The image of Balthazar is the opposite image of Chakhesu; he is a writer of a bright ideal. He alone reveals the insignificant essence of the little freak who took his bride and fame from him.
The essence of the finale of the work
At the end of the tale, Balthasar crowns his victory over Tsakhes by marrying the beautiful Kandina and receives as a gift from his patron a house with magnificent furniture, a kitchen where the food never boils over, and a garden where lettuce and asparagus ripen earlier than others. The ridicule extends not only to the hero himself, but also to fairy-tale fiction itself. Doubt arises about the possibility and necessity of escaping from actual reality into broad romantic dreams.

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It was the Feast of the Ascension, three o'clock in the afternoon. At the Black Gate in Dresden, student Anselm overturns a huge basket of apples, and hears terrible curses and threats from a merchant: “You will fall under glass...

"Little Tsakhes, nicknamed Zinnober"- fairy tale-grotesque German romantic E. T. A. Hoffmann.

“Little Tsakhes” analysis

Genre- fairy tale (the action takes place in a fairyland, among the heroes there are magicians, fairies who influence people’s lives, magical things, magical transformations.) “The Tale of the Real”; satirical history of then Germany

Subject. Showing the spiritually limited world of philistines, in which there is no place for enthusiasts.

Idea. Condemnation of a blinded society that has lost its value guidelines, which not only accepts, but also in some pathological self-forgetfulness creates an idol for itself.

Main idea fairy tales are embodied in the Tsakhes phenomenon. Its essence is that some people can appropriate other people's work, talents, achievements and also appear to be not who they really are. Tsakhes’s fault is that an inner voice awoke in his soul, which would say: “You are not who they take you for, but try to compare with those on whose wings you, weak, wingless, fly upward.”

Issues. “Little Tsakhes” is a satirical work. Here the entire state system is sharply ridiculed: spiritual and material life, worthless, but with great claims, attempts at reform, the system of ranks, social psychology, poverty of ordinary people, dogmatism of university science; money and power; moral and ethical problems; love; education; good and evil of a creative person and a soulless philistine.

Biplane: the world of poetic dreams (the perception of high poetry, music, beauty, nature, charm, dreaminess, the fabulous country of Dzhinistan) and the world of real everyday life (the principality of Barsanuf, Kerepes, the introduction of education, the expulsion from the country of enchantment, poetry, fairies)

Real and fantasy characters. Real - Balthazar (dreamer), Fabian (rationalist), Mosch Terpin (professor of natural sciences), Candida, residents of the principality, ruler Pafnutius, Prince Barnazuf; Fantastic - fairy Rosenschen, magician Prosper Alpanus.)

Individual characters live simultaneously in two worlds. The magician Prosper Alpanus is a doctor, the fairy Rosabelverde is the mother abbess of the orphanage.

Action magical powers: from whom beauty is alienated, from someone - talent and wisdom and are instantly transferred to Tsakhes. And the audience always applauds enthusiastically.

The plot of “Little Tsakhes”

The good fairy Rosabelverde, out of pity, bewitches the ugly man in body and soul little baby Tsakhes, similar to Alraun, so much so that most people, mainly philistines, stop noticing his ugliness. Now people are drawn to him. Any praiseworthy deed done in his presence is attributed to him, Tsakhes, who changed his former name to a new one - Zinnober. And vice versa, as soon as he does something disgusting or shameful (and he does nothing else) - in the eyes of those present, someone else seems to have done the abomination; most often the one who suffered the most from Zinnober's prank. Thanks to the gift of the good fairy, the dwarf enchants Professor Mosch Terpin (obsessed with a peculiar vision of the “German Spirit”) and his daughter Candida. Only in love with beautiful girl the melancholy student Balthazar sees the true face of the villain. True, Hoffmann endows this same ability with representatives of art (violinist Sbiocca, singer Bragazzi), as well as strangers. Later they are joined by Balthazar's friends: Fabian and Pulcher. Tsakhes-Zinnober does not waste time, and, taking advantage of other people's successes, quickly makes a career at the court of the local prince Paphnutius and is going to marry Candida.

The poet-student Balthasar, who turned to his friend the magician Prosper Alpanus for help, learns from him the secret of Zinnober's power: he pulls out three fiery hairs from the dwarf's head, from which all his magical power. People see what their minister really is like. Tsakhes has no choice but to hide in his beautiful palace, but he drowns there in a chamber pot with sewage.

Essay on the topic: Criticism and analysis of the work “Little Tsakhes” by Hoffmann

Little Tsakhes, the hero of Hoffmann's work of the same name, was born an ugly, crooked dwarf. But fate, in the form of a fairy, smiled at him. The fairy Rosabelverda (or Rosabelerde) gave Tsakhes three golden magical hairs. After this, Tsakhes began to seem better to people than he was. That is, handsome, smart, talented.

The spell affects almost all people, they admire Tsakhes: “Oh, Frau Lisa, what a sweet and handsome boy you have!” When someone around Tsakhes is glorified for something, it is immediately attributed to the dwarf, and others are blamed for his rude antics.

Thanks to his magical gift, little Tsakhes, nicknamed Zinnober, lives without worries in the palace and becomes an important person in the Ministry of Foreign Affairs.

The image of little Tsakhes is very clear. The poor dwarf does not get better from such great opportunities. On the contrary, he is happy when he takes credit for the achievements of others. Tsakhes behaves meanly towards those around him and goes over his head towards his goals. He is stupid, evil, cunning and insatiable for honors. At first, only the student Balthazar and his friend see the ugly essence of the dwarf.

Telling the story of Tsakhes, the writer contrasts two different human world. The first of them, more widespread, is the world of ordinary people, i.e. philistines. Philistine is the name given to narrow-minded people with primitive interests.

A prominent representative of this type in the work is Kroshka himself. This is a smug, selfish, hypocritical person, and also stupid. However, in society, Little Tsakhes is adored - after all, he has three golden hairs given to him by a fairy. These magical hairs in Hoffmann's work personify the power of gold. The whole world of philistines succumbs to the spell of this gold, all people are carried away by Tsakhes. Indeed, in the world of philistines, even the simplest human feelings - sympathy, love, goodwill - are most often subject to material calculation. Tsakhes lives with unjust wealth and shamelessly steals the achievements of others.

In contrast to the philistines are the enthusiasts. Their representative is student Balthazar. This is a romantic, a selfless servant of the ideals of beauty and justice. He is a man of boiling energy and a clear mind. Balthazar is interested in “beautiful dreams from some distant world, full of blissful joy,” “the lofty truths of the world,” and feels the harmony of beautiful and living nature. He is not blinded by the “golden hairs” of Tsakhes-Zinnober, he sees his ugly essence. However, none of the philistines believes Balthazar; they are persecuting him.

In the finale, Balthazar, with the help of the magician Prosper Alnanus, establishes justice. The spell dissipates, everyone sees an ugly dwarf. Hunted down by people, Tsakhes, out of shame, finds a shameful death in a pot of sewage. Now he is insignificant and arouses only pity. The last favor of the fairy is that people remember Zinnober as handsome, and not ugly.

Having received a magical gift, little Tsakhes could not stand the moral test, did not try to become worthy of it, to come closer internally to the ideal that people saw him as. As the fairy herself says: “I thought that the wonderful external gift that I endowed you with would illuminate your soul with a beneficial ray and awaken an inner voice that would tell you: “You are not who they take you for, so try to compare yourself with the person whose You, a wingless cripple, ascend on your wings!” But no inner voice awoke in you. Your calloused, dead spirit could not rise..."

In the finale, Balthazar marries his beloved Candida, the daughter of Professor Mosch Terpin, who was intended to be Tsakhes’s bride. However, there is some irony in the happy fairy tale ending. Candida's family are philistines. It is not for nothing that the magician Alnanus gives the newlyweds magic pots for their wedding, where food does not burn - a greater miracle is not needed here. And who knows, whether the enthusiast Balthazar will retain his poetic thinking and sober mind in a circle where calculation reigns?