"Research work" Comparative analysis of "The Tale of the Dead Princess and the Seven Bogatyrs" by A. Pushkin and "The Sleeping Princess"
On the example of the analysis of one "The Tale of the Dead Princess and the Seven Bogatyrs", one can see with the help of what stylistic devices Pushkin makes his fairy tale truly folk.
In his fairy tales, Pushkin combines paganism and Orthodoxy. "The Tale of the Dead Princess and the Seven Bogatyrs" is full of symbols from the very first lines:
The king and queen said goodbye,
On the way, the road was equipped ... Pushkin A.S. Poems. Poems. Drama. Tales.--M.: Eksmo Publishing House, 2002. (p. 582)
The road in the minds of the Russian people was associated with grief and suffering. So the queen dies after 9 months (like 9 circles of hell), but:
Here on Christmas Eve, on the very night
God gives the queen a daughter. Pushkin A.S. Poems. Poems. Drama. Tales.--M.: Eksmo Publishing House, 2002. (p. 582)
A daughter is born, as it were, in exchange for the queen and as a consolation to the king. A year later, the king married another. The new queen is presented in the tale as a witch:
tall, thin, white,
And she took it with her mind and everything;
But proud, broken,
Selfish and jealous. Pushkin A.S. Poems. Poems. Drama. Tales.--M.: Eksmo Publishing House, 2002. (p. 582-583)
And the main attribute of witches is a magical talking mirror, which was inherited. In many cultures, the mirror was associated with a passage to the other world, and there are still many signs and superstitions associated with the mirror.
Over the years, beauty - the main value of the new queen goes away, and the princess, on the contrary, “blooms”. And the bridegroom Elisha was found. In this tale, only the groom of the princess has a name. The name Elisha - Hebrew, meaning "God helped" is mentioned in the New Testament as a famous prophet in Israel. Throughout the tale, the author calls the princess “my soul”, i.e. The fairy tale describes the path of the soul. For Christianity, the soul is something amazing and bright, created by God, it is believed that every person has a soul, and how to dispose of it: sell it to the devil and serve the darkness or remain faithful to the Light, the person decides. "The soul is a great thing, God's and wonderful. When creating it, God created it in such a way that no vice was put into its nature, on the contrary, He created it in the image of the virtue of the Spirit, put into it the laws of virtues, prudence, knowledge, prudence, faith love and other virtues, in the image of the Spirit." Christ: Macarius of Egypt. 1998. (p. 296) And the queen wants to destroy her soul and orders Chernavka to take her to the "backwoods of the forest ... to be devoured by wolves."
... the princess guessed
And scared to death
And she prayed: "My life"!
For the princess Chernavka is life, and for the queen a hay girl. Chernavka, releases her captive with a blessing: “Don’t - twist, God bless you” Pushkin A.S. Poems. Poems. Drama. Tales.--M.: Eksmo Publishing House, 2002. (p. 585). And Elisha soon sets off "on the road for a beautiful soul." Good always defeats Evil, because it is impossible to defeat the image of God, and the princess is the personification of everything beautiful, divine in a fairy tale. In a dark forest, the princess finds a tower, where a dog meets her “caressing”. Animals feel anger, hatred, fear of people, and the princess radiated pure goodness, which the dog immediately felt and calmed down. Terem immediately liked the girl:
... benches covered with carpet,
Under the saints is an oak table,
Stove with tiled bench
The girl understands that she came to good people, the saints in this context are icons that evil people would not bring to their house. The princess cleaned the house, prayed, lit the stove and lay down. Seven heroes arrived for dinner. The Russian word "bogatyr" goes back to the pra-Aryan origin. Philologists Shchepkin and Buslaev directly deduced "bogatyr" from the word "God" through the medium of "rich". Heroes are often mentioned in epics as defenders of the Russian land; they were perceived by the people as knights of light, endowed with unknown physical and spiritual strength. The number "Seven" is a sacred number in Christianity. The heroes from Pushkin's fairy tale combine seven Christian virtues: chastity, moderation, justice, generosity, hope, humility and faith. The heroes fell in love with the girl and became named brothers for her. They lived like a family: the girl was engaged in housekeeping, and the heroes hunted and defended their territory. But according to Christian customs, a young girl cannot just live with men if there are no family ties between them. Therefore, soon the heroes came to woo the princess as husbands:
The elder said to her: “Girl,
You know: you are our sister to all of us,
There are seven of us, you
We all love for ourselves
We'd all love to have you..
But the girl is engaged and loves her fiancé very much, so she refuses to marry the hero. A woman is considered the guardian of the family hearth and love, and love is a sacred feeling - the basis and goal of all religions. It is not known how long the princess lived with the heroes, but her loyalty to the groom remains unchanged. So, resigned to fate, the heroes continue to live with the princess, as before.
Meanwhile, the stepmother learns about the surviving princess, because any deception sooner or later pops up. This time, the witch decides to get rid of the girl on her own with the help of a poisoned apple. In the Christian religion, the apple represents temptation, the Fall of man and his Salvation. Since the Middle Ages, the apple has symbolized the forbidden fruit. The apple led to sin. It was obviously a forbidden fruit, but Eve dared and not only plucked it and tasted it herself, but also passed on her “knowledge” to Adam. The result was the expulsion from paradise to earth and the whole long and difficult path of mankind. In ancient Greek mythology, the golden apple thrown by Eris at the wedding of Peleus and Thetis caused a quarrel between Hera, Athena and Aphrodite and indirectly led to the Trojan War.
Pretending to be an old woman, the stepmother came to the tower, the dog recognized the real essence of the old woman and tried to protect the princess, but the girl, the most innocent and pure being, could not even imagine that the “grandmother” could wish her harm. They exchanged gifts and the girl:
Didn't last until lunch
I took an apple in my hands
She brought it to scarlet lips,
Slowly bit through
And swallowed a piece...
The poison worked, but was not able to kill the "soul" to the end. The princess remained, "as if under the wing of a dream."
After three days of waiting, the Bogatyrs performed a ceremony and carried the bride to an empty mountain. The queen, meanwhile, rejoiced at her victory. But Elisha, not losing hope, was looking for his princess. No one heard about her finding, Elisha had only one hope: to seek help from the forces of nature. The image of Prince Elisha was taken by Pushkin from epics. The hero is close to nature. Elisha's lyrical appeals to the sun and the month and, finally, to the wind poetically color his image, give it a special charm, romanticism:
Elisha, not discouraged,
Rushed to the wind, calling:
“Wind, wind! You are powerful
You drive flocks of clouds
You excite the blue sea
Everywhere you fly in the open,
Don't be afraid of anyone
Except God alone.
Al will you refuse me an answer?
Have you seen anywhere in the world
Are you a young princess?
I am her fiancé." Pushkin A.S. Poems. Poems. Drama. Tales.--M.: Eksmo Publishing House, 2002 (p. 593)
In appeals to the forces of nature, a combination of poetic elements of a fairy tale and oral folk art is felt. The ancient Slavs often turned to the Gods: the wind (Stribog), the sun (Khors) and the moon. But in this address, Elisha appeals to the wind not as a god, but as a friend and helper. Throughout history, the Russian people have depended on nature: after all, if there is bad weather, there will be a bad harvest and people will have to starve. Therefore, the cult of nature is still alive. We are also, with joy, celebrating Shrove Tuesday, burning an effigy in honor of spring and fertility. By transforming folk incantations into a poetic picture, Pushkin acted as an innovator in the very composition of the tale.
The wind helped find the bride's crystal coffin:
And about the coffin of the bride dear
He hit with all his might.
The coffin was broken. Virgo suddenly
Revived. Looking around...
Crystal, that is, ice. And the phrase "in that crystal coffin" means in the realm of death, darkness and winter. And the prince Elisha, like a ray of the spring sun that broke the ice, with the power of his love, and freed the bride from the captivity of death:
He takes her in his hands
And brings it into the light from darkness.
Returning to your world means a new birth of the heroine. New birth of life. After a long sleep, the princess returned home, where the evil stepmother communicated with her mirror, but the queen could not bear the meeting with the resurrected girl and died. The defeat of the stepmother means the end of the cold winter and the restoration of family life, to which the stepmother is alien. The death of the stepmother is depicted by the poet ironically:
Ran straight through the door
And I met the princess.
Here longing took her
And the queen died.
Envy and anger towards everything bright and good leads the stepmother to death from “longing”. As soon as the witch was buried, everyone immediately forgot about her and immediately "made a wedding." The story ends with the words in the first person:
I was there, honey, drinking beer,
Yes, he just wet his mustache.
Such endings of fairy tales are very popular in world folklore.
Pushkin's work on folk tales shows the methods of combining the simplicity of folk style and literary-bookish and oral-poetic creativity. Pushkin uses the techniques of the literary language to reflect the spirit and style of the folk tale. Pushkin finds in folklore images and techniques a powerful means of national renewal and democratization of literary and poetic styles. Fairy tales are the history of our people, sung in images and passed from mouth to mouth. Pushkin sought to preserve that incredible magical world that had been created by generations. Many scientists are inclined to believe that fairy tales in Rus' arose precisely because with their help they prepared the uninitiated for the rite of initiation, telling about what unknown power a person will be endowed with, about what and why it is necessary to pass tests, etc. A lot of archaeological excavations confirm the guesses of scientists. Therefore, it would not be correct to separate Russian folk tales from literary ones. No matter how the authors try to come up with something new, folk tales will still serve as the basis for them. Fairy-tale images would not have been preserved if they did not express the basic, undying values of human life. From generation to generation, only that which is somehow dear to mankind is transmitted. The stability of fairy tale tradition proves that a fairy tale contains something important and necessary for all peoples and for all times, and therefore unforgettable.
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"The Tale of the Dead Princess and the Seven Bogatyrs" A.S. Pushkin relies on the traditional fairy tale story about an evil stepmother and a beautiful kind stepdaughter. Suffice it to recall folk tales: Russian - "Morozko", "Vasilisa the Beautiful", "Tiny-havroshechka", German - "Lady Metelitsa" and "Snow Maiden", French "Cinderella" and others. But Pushkin managed to fill the traditional plot with a special depth, permeated with the light of goodness. Like everything Pushkin's, this fairy tale is like a precious stone, sparkling with thousands of facets of meaning, striking us with the multicoloredness of the word and the clear, even radiance emanating from the author - not blinding, but enlightening our unseeing eyes and spiritually sleeping hearts.
Pushkin's fairy tale opens its treasures to any reader, whether he is ten or fifty years old - there would only be a desire to open it. But the young reader should be led by an adult. Well, if it's mom, dad, grandma, grandpa...
After reading the fairy tale “About the dead princess and the seven heroes”, we will try to analyze it by answering a number of questions.
What impression did the story make on you? What did you especially like and remember?
Why?
Children like fairy tales primarily because good triumphs over evil. They are very attracted by the image of a young princess with kindness and fidelity. With pleasure they talk about a wonderful mirror: a magical one is always close to a child's heart. From the episodes I liked, Elisha's wanderings in search of a bride, the return of the princess to life, the courtship of the heroes stand out. They pity the devoted Sokolko. They also admire melodic verses, which is especially pleasing.
From a conversation about first impressions, let's move on to an attempt at a compositional analysis of a fairy tale:
Who in the fairy tale is in the center of attention of the author? Why?
The focus is on the queen-stepmother and the princess, because they represent the two poles of life: good and evil.
Are there characters in the fairy tale who are close to the young princess and embody the forces of good?
Eat. This is the Queen Mother, Prince Elisha, heroes, Sokolko, the sun, the moon, the wind.
And who embodies the forces of evil?
There is only one frankly evil character in the fairy tale - the stepmother. But if she were completely alone, she could not do evil deeds and achieve success at least for a while.
Who helped her to do evil? Chernavka.
Chernavka is evil in itself or not? Then why does she become a performer
ill will?
No, she loves the young princess, it is said about Chernavka: “She, loving her in her soul ...” She does not want to follow the order of the queen at all, but ...
Does the devil cope With an angry woman?
Nothing to argue...
The fear of punishment turns out to be stronger than mercy, and Chernavka leads the princess into the thicket of the forest ... And after a while she brings her a poisoned apple. It turns out that fear and lack of will help evil to come true, and in this case even a good person changes in his essence.
Where does the hatred for the princess come from in the queen?
The mirror told her the truth that the princess was more beautiful than she was, and aroused the wrath of her stepmother. She cannot live without constant confirmation of her excellence. Although, most likely, the beauty of the stepdaughter would sooner or later become obvious to everyone, and, therefore, the young princess would not get away from trouble. And evil can even make the truth a pretext for a crime - after all, it is evil in order to achieve its goals ... The most terrible property of evil is that it can not be seen and, therefore, not recognized. We see good heroes right away, but evil, like microbes, is scattered everywhere and for the time being unnoticed.
Remember: when did the princess have a stepmother?
One year after the death of his own mother:
A year has passed like an empty dream
The king married another.
Is it possible to learn from the tale about the relationship of the new wife of the king to his daughter?
We don't know anything about it. But we can guess that the queen did not even notice her. the princess grew up "quietly" - that means, without attention, on her own.
When did the stepmother remember her stepdaughter?
When the time came to marry the princess, the stepmother, “going to a bachelorette party,” asked her favorite question to the mirror and received an answer to it:
You are beautiful, no doubt;
But the princess is sweeter than all,
All blush and whiter.
So, the girl grew up without a mother, her stepmother was not interested in her, and her father, apparently, was more busy with his young wife than with his daughter. It is no coincidence that the year after the death of his wife is designated precisely as a “year” (it dragged on for such a long time for the king!), And the rest of the time (that’s right, no less than 16-17 years) flashed by quickly, so that the daughter had already grown up and became a bride. However, despite all this, the princess "rose and blossomed."
Find its description and highlight the keywords in it.
Fifth-graders name the words: the temper of such a meek one. Explain what is meant by “a meek disposition”? (Quiet, calm, modest, friendly.). The princess did not demand special attention to herself, she lived and grew up "quietly". When, by the will of the evil stepmother, she ended up in the forest, and then in the tower of the heroes, she accepted it with humility, did not hold a grudge against anyone, remained just as kind and friendly (remember her behavior in an unfamiliar house, her attitude towards the “poor blueberry”) , loving, faithful to her fiancé.
Where did these wonderful qualities in the princess come from?
From own mother. Reread the beginning of the tale and see what it was like.
Waiting, waiting from morning to night,
Looks in the field, indus eyes
Get sick looking
From the white dawn to the night;
Don't see my dear friend!
He only sees: a blizzard is winding,
Snow falls on the fields
All white land.
Nine months go by
She does not take her eyes off the field.
She spent all the time of separation at the window, waiting for her "dear friend." Love and loyalty are the main qualities of her character.
Why did the queen die?
From happiness that finally sees her husband:
She looked at him
She sighed heavily
Admiration did not take away
And died by noon.
So great was her love ... The ability to love, to be faithful, patient, was passed on to her daughter from her mother. Let's draw the children's attention to when the girl was born:
Here on Christmas Eve, on the very night
God gives the queen a daughter.
Can you name the date of birth of the princess?
Yes - January 6, the eve of Christmas.
From ancient times, people born on the eve of major religious holidays or on the most festive days were considered marked by God, loved by him.
Let us remember when meekness, humility, patience came to the aid of the princess, rescued her from trouble, helped her overcome difficulties.
When the princess found herself in a dense forest with Chernavka and realized what was threatening her, she
... prayed: “My life!
What, tell me, am I guilty,
Don't kill me girl!
And how will I be a queen,
I pity you."
and Chernavka took pity on the poor girl:
Didn't kill, didn't bind
She let go and said:
"Don't worry, God is with you."
Bogatyrs, captivated by her modesty and
beauty, sheltered in their home:
and the princess came down to them,
Honored the owners
She bowed low to the waist;
Blushing, I apologized
Something went to visit them,
Even though she wasn't called.
In an instant, by speech, they recognized
That the princess was accepted;
seated in a corner,
They brought a pie;
Pour a glass full
Served on a tray.
From green wine
She denied;
The pie just broke
Yes, I took a bite
And from the road to rest
She asked to go to bed.
Even the dog accepted the princess with joy:
A dog is meeting her, barking,
He ran and was silent, playing;
She entered the gate
Silence in the backyard.
The dog runs after her, caressing ...
And when trouble threatened the princess, Sokolko tried to prevent it. The heroes did not dare to bury the princess, and this helped Elisha bring her back to life. For her sake, he was ready for anything and without
tired of looking for his bride - it means that she deserved such selfless love for her
gentle temper...
Think about why only “one mirror” was given as a dowry to the queen (whereasfor the princess they gave “seven trading cities / yes one hundred and forty towers”)?
The queen believed that the main thing in her is beauty, she is her main dowry. Didn't she get cities and towers? They got it, of course, but for some reason the poet emphasized the mirror. Why? Probably because she saw herself in the mirror, admired her beauty, and this was the most important thing for her. To be the most beautiful of all has become the goal of her life, which is why she does not see anything around except herself ...
Can outer beauty become a life goal? And is it possible to judge a person only by external beauty? Does she tell him everything?
No, external beauty in itself cannot be the only value of a person. Although this was exactly the case with the queen: beauty is her only virtue. External beauty must be complemented by internal beauty of the soul. The way it was combined in a young princess who loved everyone and was kind to everyone. And the queen was kind only with a mirror.
What was this mirror to her? Why?
It became, in fact, her only interlocutor, “She was alone with him; Good-natured, cheerful,; Joking with him affably ... ". It turns out that it was in vain for others to wait for a friendly word from the queen ...
Why was the queen only with a mirror “good-natured, cheerful”?
She was dependent on him. She wanted to hear only about her beauty, everything else did not interest her.
Can an object (even such an unusual, talking!), For example, a TV, computer,
replace living people?
Of course not: after all, this is just an object, without a soul and a heart ...
What involuntarily strengthened and developed the mirror in the queen?
Pride, confidence in their incomparability and beauty, narcissism. It is interesting that, speaking of the queen, the children remembered Narcissus: after all, he looked into the water, as in a mirror, and admired himself.
Consider and compare the illustrations for this episode by different artists.
In the first illustration by Zvorykin, the queen seems impregnable in her pride, she is like a monument to selfishness and pride. On the second, her fragility and willfulness are emphasized.
What qualities can pride produce in a person? Why?
Pride breeds arrogance, jealousy, envy, selfishness, malice, anger, selfishness.
All this becomes a natural manifestation of it, because a person possessed by pride feels himself the center of the Universe ... That is why the message of the mirror that “the princess is still nicer, / Still blusher and whiter ...” caused such a storm of anger from the stepmother.
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The French writer George Sand collected French folk tales and wrote works based on them. The Russian poet, genius Alexander Pushkin was also fond of rethinking Russian fairy tales. "The Tale of the Dead Princess" was written on the basis of materials from the folk work "Magic Mirror".
Fairy tale plot lines
The writer turns to the motif traditional for Russian folk tales: the tsar leaves, and at this time the tsarina gives birth to a daughter. However, the wife dies before the arrival of her husband. A year later, the king marries again: the new queen is good-looking, but external beauty is combined with internal, moral ugliness. A woman is distinguished by cruelty, willfulness and envy. An admirer of fairy tales can easily guess in this plot the similarity with the famous story of Snow White.
Like Snow White's stepmother, the queen from Pushkin's fairy tale also has a magic mirror. The thing talks to its mistress, confirming that she is “more rosy and whiter” from all other girls. Years pass, but the mirror confirms that there is no girl more beautiful than the queen. However, time is merciless in relation to people: once the mirror answered the queen that she was still beautiful, but the young princess, the growing daughter of the king, surpasses the queen in beauty.
The queen was overcome with anger and rage. The envious woman called the servant, ordering her to take the young princess to a dark forest thicket and leave her to die there, to be torn to pieces by animals. The princess realized that she was in danger. The maid took pity on the girl, took pity on the princess and let her go. The maid told the cruel queen that the girl was dead.
The princess had a fiancé - Elisha. The king, who was informed of the death of his daughter, is seized with sadness and despair, but Elisha does not believe the words about the death of the princess. The girl herself, having wandered through the forest, finds a house located in the depths of the thicket. The house is large and spacious, and the guard dog clearly sympathizes with the guest. The owners were not at home. The princess decided to clean up the house. In the evening, when the owners returned, they noticed that the house was clean and tidy.
Dear readers! We bring to your attention Alexander Sergeevich Pushkin.
The owners were seven brothers-heroes. In gratitude for the order, the heroes promise hospitality to the uninvited traveler. The princess emerges from her hiding place. The speech betrayed a person of royal blood in the girl. The heroes received the guest well, allowing them to find shelter in their house. The brothers like the girl. The heroes suggested that the princess could find a husband among them, but she replied that her heart belonged to the groom - Elisha. Then the heroes offered the princess to be their sister.
The queen again asks the mirror the usual question, but the answer remains unchanged: the queen is good, but the beauty of the princess overshadows her. The truth is revealed and the maid says that the princess is not really dead. Then the queen conceived a new plan to kill the king's daughter. The queen sent a beggar woman to the house of the heroes. The dog met her with barking, not letting her near the girl. The kind-hearted princess took pity on the poor woman and threw that bread. The return gift from the beggar is an apple. As soon as the princess tasted the apple, she fell down dead.
Upon their return, the brothers-heroes were met by a faithful dog. The dog showed the brothers the body of the princess: in longing for the girl, the dog swallowed the remains of the apple and also died. The heroes are sorry to bury their newly found sister. The girl does not look like a corpse: the feeling that the princess is only sleeping. Then the heroes built a crystal coffin for the beauty, which was placed in one of the mountain caves.
The queen, again asking the mirror about her beauty, finally receives a positive answer: there is no woman more beautiful than her. Elisha is looking for the princess in all corners of the world. Nobody heard anything about the beloved young man. The wind shows Elisha the way to the tomb of the girl. Grieving, Elisha "hit" the princess's haven: the crystal broke, and the girl suddenly regained life.
Elisha and his bride are about to get married, and the queen again asks the mirror the same question. Hearing that the princess is alive, the evil woman dies, smitten with malice and envious feelings.
The idea of the fairy tale is in the victory of good over evil, in the triumph of justice. Tales of Alexander Pushkin are full of magic and miracles. However, researcher Vladimir Propp believes that the kind tale of the dead princess hides the cruel tradition of initiation. Fairy tales of the world are distinguished by similar plots. This led the scientist to the idea that in fact all works preserve the legend of one event - the moment of growing up. Death is a symbol of transition from one state to another.
Culturological interpretation of "The Tale of the Dead Princess"
In this case, the reader is faced with an artistic description of the "men's house". These houses are an institution of the tribal system, which in the Middle Ages turned into unions of knights. Young men who reached puberty settled here. From that moment until marriage, the life of young men took place in men's homes. Such communes were sometimes called bachelor communities. Women were not allowed into men's houses, but there were exceptions, which the reader observes in the tale of the dead princess.
Men's houses are large in size, as depicted in Pushkin's fairy tale. Sometimes the house is depicted surrounded by a hedge of plants or bushes. Such a "living" fence is formed only around the beauty's place of sleep - not dead, but sleeping. Large houses are inhabited by hunters or brothers. The number of inhabitants of the house varies, but usually their number is from two to twelve people. As you can see, in a fairy tale, seven brothers-heroes live in a forest house, which fits into the framework of the "men's house". Girls do not live in the house, the only exception is a sister or an old woman. One cannot marry a sister or an old woman, and in this case incest is excluded.
Life in the men's house goes on as usual, until the "sister" settles here. The dead princess in the fairy tale plays the role of such a sister, bringing new dynamics into the measured existence of the community. The sister girl looks after order in the house, “lives”, “hosts”, and for this she has a “blessing” from God. However, a girl cannot be "simple", death is a special quality of a sister, drawing a line between her and the worlds outside the men's home.
sister traits
- The girl comes to the men's house of her own free will, but she can also be kidnapped.
- The sister is engaged in household chores, and the young men from the men's house respect the girl and take care of her as if they were their own sister.
- However, the time of serving the brothers ends one day, the girls get married and stop being “sisters”.
The central characters of the fairy tale by Alexander Pushkin
The main character of the work is the king's daughter. The stepmother of the princess, whom the girl's father married after the death of his wife - the mother of the princess, is angry and envious. The stepmother could not stand the superiority of her stepdaughter over her own beauty, and therefore decided to get rid of the princess from the world.
Chernavka - the queen's maid - received an order to take the princess to a dense forest and leave her there to be killed by wild animals or bad weather. Chernavka should tie the princess to a tree, but she took pity on the innocent girl and simply left her in the forest. In a similar fairy tale about Snow White, the servant was ordered to cut out the heart of the princess - as proof of the death of the heroine. He provided the evil queen with the insides of an animal instead of Snow White's heart.
The princess wandered through the forest, but then she found a large house that was empty. It turned out that 7 brothers live in the tower, who later adopted the girl as a sister. The only thing that paints the life of the princess here in sad colors is longing for her betrothed, Prince Elisha.
Elisha
The young prince is the beloved of the princess. The young man has a beautiful appearance, Elisha has a piercing and sharp mind. Perseverance and courage push the prince to go in search of his betrothed. The prince is looking for a bride for a long time: he asks questions to heavenly bodies, but they did not see the princess. Finally, the wind told Elisha that the princess had died, and the girl's coffin was hanging in one of the caves.
Having gone to the mountain, where the princess found her last refuge, Elisha, in a fit of grief, hit the coffin. Looking into the crystal bedchamber, the prince saw that life had returned to the princess: surprised at the unusual dream, the girl came to life.
stepmother, queen
When the first wife died in childbirth, the king married a second time. The new queen is beautiful, but does not differ in moral superiority. The stepmother of the princess is distinguished by a tendency to cunning and envy. The character is not easy, embodied in anger and rage.
A woman likes to constantly ask the mirror (given by the queen) about who in the world is "the sweetest of all." For the time being, the mirror answers that the world knows no one more beautiful than the queen. But the royal daughter grows up and is good, so one day the mirror calls the princess the first beauty.
The queen was seized with terrifying anger. The tale describes the queen's numerous attempts to get rid of her rival. Realizing the futility of trying to get rid of her stepdaughter, the queen dies from "longing".
Brothers-heroes
Young boys living in a large house located in the thicket of the forest. The princess, who accidentally got into their home, the brothers receive cordially and hospitably, allowing the girl to stay here to live. In return, as a token of gratitude, the princess hosted in the house of the heroes.
The beauty and kindness of the girl arouses sympathy among the brothers. Each of them wants to achieve reciprocity from the guest. Competing, the heroes quarrel, so they decide to speak honestly with the princess, inviting the girl to choose a husband from among them.
The princess replies that her heart has already been given to Elisha, the girl's betrothed. Then the heroes offer the guest to stay in the house as a sister.
Dear readers! We offer you to get acquainted with the hero of the story by A. S. Pushkin "Dubrovsky"
The brothers are hunting. Returning home one evening, the heroes become witnesses to the death of the princess. But the "sister" looked like she was alive, only her breath was gone. Therefore, the brothers built a crystal tomb for the girl, placing her on a mountain, in a cave.
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Yu. A. Chaplygina
THE MYTHOLOGICAL SUBTEXT OF A. S. PUSHKIN'S TALES ABOUT THE DEAD PRINCESS AND THE SEVEN BOGATYRS: THE EXPERIENCE OF SCHOOL ANALYSIS
The article proposes a new approach to the study of "The Tale of the Dead Princess and the Seven Bogatyrs" by A. S. Pushkin at a literature lesson, based on identifying motifs in the text that have their roots in Slavic paganism. The analysis of the images of the fairy tale, taking into account the mythological overtones, contributes to a deeper comprehension of the text by students, increasing the level of their reading culture.
Key words: Slavic mythology, mythological image, teaching literature.
Mythological Connotation of A.S. Pushkin's "Fairy Tale of the Dead Princess and the Seven Knights": An analysis of school experience
The article suggests a new approach to the study of the "Fairy Tale of the Dead Princess and the Seven Knights" written by A. S. Pushkin. This approach is based on the identification of the motives in the text, originating in the Slavic paganism. The analysis of images offairy-tales with the mythological connotations contributes to a better comprehension of the text, increasing the level of their readers " culture.
Keywords: Slavic mythology, the mythological image, methods of teaching literature.
"The Tale of the Dead Princess and the Seven Bogatyrs" by A. S. Pushkin has firmly entered the educational process. The authors of school programs in literature (V. Ya. Korovina, V. G. Marantsman, A. B. Esin, O. N. Zaitseva, M. B. Ladygin) suggest studying this work in the fifth grade. In the minds of readers, a fairy tale that they read at the age of ten in a literature lesson remains a clear, understandable, simple work that does not cause a desire to re-read it and re-think about the questions that worried the author. Such a perception of Pushkin's text does not correspond to the meanings inherent in it. For almost two centuries, studies have been appearing, the authors of which are trying to understand the deeper meanings of Pushkin's fairy tales, including this one. Among these authors, we should mention N. V. Gogol, V. G. Belinsky, P. V. Annenkov, S. M. Bondi, A. A. Akhmatova, M. K. Azadovsky and others. Let us turn to some facts of these searches and let us designate the provisions on which we relied in the development of the methodological concept.
“The Tale of the Dead Princess and the Seven Bogatyrs” was written by the author in the autumn of 1833 in Boldino after he created realistic works (“Eugene Onegin”, “Boris Godunov”, etc.). Fairy tales, according to I. M. Kolesnitskaya, "were an expression of the principles of realism and nationality that had fully developed by that time in Pushkin, a kind of result of the poet's many years of aspirations to comprehend the way of thinking and feeling of the people, the peculiarities of his character, to study the riches of the folk language" . There are several versions regarding the source of this work. According to one of them, it is based on a Russian fairy tale, recorded in the village of Mikhailovsky. According to another, its plot is borrowed from the Brothers Grimm. The plausibility of the latest version is given by the fact that the fairy tale "Snow White and the Seven Dwarfs" was published earlier than "The Tale of the Dead Princess and the Seven Gods".
tyryah" (in the 10-20s of the XIX century), and therefore it can be assumed that the author was aware of it. Until now, literary scholars have not come to a consensus on what is the source of Pushkin's fairy tale. This question becomes the starting point in solving other problems: about the language, about the nature of the characters and about the poetics of the work as a whole. It is quite obvious that Pushkin's fairy tale is not such a simple and clear work, and it is very important that reading it not only brings pleasure, but also, according to V. G. Marantsman, "certainly echoes a restless thought."
Methodological science and school practice have accumulated an interesting experience of working on A. S. Pushkin's fairy tale. The ways of identifying the features of a fairy tale as a literary one, the possibility of a comparative analysis of a work with other texts (V. G. Marantsman), with other types of art (E. N. Kolokoltsev, T. A. Sotnikov, O. A. Eremina, E. A. Belkova, N. G. Napolskikh), a special place is given to commented reading (T. G. Solovey, Z. V. Beloretskaya, I. V. Tsikarishvili), an appeal to the language and style of the work becomes an obligatory component of school analysis (P. I. Kolosov, R. E. Wolfson, M. V. Sokolova, Z. G. Yampolskaya). Particularly interesting is the idea of M. G. Kachurin on the use of the research method in the lessons on the study of A.S. Pushkin*.
An analysis of a fairy tale based on the identification of mythological symbolism in it has not yet been presented in methodological science. Meanwhile, this work is rooted in the depths of centuries: its plot and images originate in ancient Slavic ideas about the world. Analysis of the text on a mythological basis will allow students to look at the fairy tale not as a "children's book", in which "everything is clear and understandable", but as a creation in which many mysteries and meanings are hidden, previously unknown. Such an analysis
contains a huge potential for the development of research skills in children, providing a high level of reading culture. To show this on the example of several episodes of a fairy tale is our task.
Let us dwell on two fragments: the appearance of the princess in the chamber of the seven heroes and acquaintance with them. We ask the guys to remember the events that took place before the appearance of the heroine in the tower. When Chernavka led the princess into the forest, she was "frightened to death", "begged", asked not to destroy her. Trying to get out of the wilderness, the heroine goes to the tower. We reread the necessary fragments in the class (although the children remember the content of the fairy tale well, the reproduction of the text immerses them in a special atmosphere, the magic of Pushkin's word is fascinating). After reading ask:
Is she just as scared in the tower? After all, this is someone else's house.
Children say that fear is gone, there is curiosity.
Because she realized that “good people live” in it.
What helped her understand this?
Here we should talk about the fact that the house
This is a special world in which a person lives. We can tell a lot about its inhabitants, depending on how it works, what is in it. What is the meaning of the word "terem"? We turn to the dictionary of V. I. Dahl: in the 19th century, a tower was called “a raised, high residential building or part of it”. Such houses in the old days were owned by wealthy people. At first it may seem that Pushkin talks rather sparingly about the interior of the room into which the princess enters, but the author's attention is focused on the most important items of Slavic life. We ask the children to imagine themselves as the hero of the work and mentally enter the fairy-tale space, and then tell about what they see. Fifth graders notice that “first
jealous sees the icons, under which there is a table and benches, and then - a stove with a stove bench. We explain to the students that the author counted on the reader's knowledge of Russian traditions and customs, well known to his contemporaries. First, Pushkin talks about the most significant place in the house, usually facing the southeast, this place is the “red corner”. The teacher explains: among the Slavs, the south and east were associated with the birth of the sun, with life, with warmth, and the west and north with death, cold, darkness. So the red corner was turned to goodness and light. Even the windows in the house faced east or south. In the red corner were icons, under the icons - a table (": ... under the saints there is an oak table."). We show the children the ethnographic drawing “Red corner in the hut. XIX century ”from the book by M. Semenova“ We are Slavs! ”. The place where the icons stood was associated “with the altar of an Orthodox church” and therefore was perceived “as a place of the presence of the Christian God himself, and the table was likened to a church throne.”
Even earlier, Pushkin draws attention to "shops covered with carpets." To our question: what was the difference between a bench and a bench? - children do not find the answer. And again we turn to the book by M. Semenova “We are Slavs!”, We read: “. the bench was motionlessly strengthened along the wall of the hut and most often was deprived of racks, and the bench was equipped with legs, it was moved ... The place on the bench was considered more prestigious than on the bench; the guest could judge the attitude of the hosts towards him, depending on where he was seated - on a bench or on a bench. Thus, the shop, located in the red corner, was considered the most honorable place. It was called the red shop.
Again we turn to the guys with the question: what else in the house was very important? Children guess: the second most important
the subject of everyday life for Russian people was a stove. We suggest recalling Russian fairy tales: "Sivko-Burko", "Baba Yaga", "Geese-
swans”, “At the command of a pike”, “Telp-shock”, “Zhikharka”, “Ivashka and the witch”, “Fussy”. Many of them have stoves.
Animated character; we ask the guys to compose a short monologue on her behalf, using a reference card with a blank text. Here is one of such works (combinations written in italics - additions of the student).
“I am an old Russian Pechka. I can talk, I give good advice, teach, I help good people in many ways. People call me Mother, because I am kind, warm. I protect the light both day and night, because with the light it is warm and cozy in the house. At all times, Russian people treated me with reverence, as if they were a dear person.
According to fifth graders, the stove in folk tales has extremely positive qualities. She is a reliable friend, helper, living being. The people endowed the stove with magical properties, miraculous powers. We confirm the correctness of their words and point to the origins of such an attitude towards the furnace. The Slavs considered it a family talisman: "the home fire in the furnace was continuously maintained and kept at night in the form of hot coals." We return to the question that was asked earlier: why does the princess understand that “good people live” in the tower? The icons in the red corner, the oak table under them, the respectful attitude to the stove, the symbol of the hearth - all this spoke of respect, the owner's love for the traditions of his ancestors and the desire to preserve and carry through the centuries native customs, moral ideals. That is why the princess understands that "good people live" here. After all, these traditions were known to every Russian person. They brought people together. Therefore, the princess knows that they will not offend her in this house (“... to know, she will not be offended.”).
We ask schoolchildren how the princess behaves in the tower of heroes before meeting them? We note that Pushkin allows
her heroine to walk around an unfamiliar house, approach the stove, clean the room. After all, "the behavior of the guest in the house was strictly regulated." A stranger was not supposed to go around the house without a host, cook food, feed a dog, a cat. What if a person came to a new house with unkind thoughts? "The guest was perceived as a bearer of fate, a person who could influence all spheres of human life" . The guys argue: “Probably, by such behavior of the princess, the author says that she has good thoughts, she does not want to harm anyone.” Seeing the maidens of the heroes, she “bowed low from the waist; blushing, she apologized.
We draw attention to the fact that the heroes also observe the rules of hospitality: In an instant, by speech, they recognized
That the princess was accepted;
seated in a corner,
They brought a pie
Pour a glass full
Served on a tray.
And again, we offer information that will make an inconspicuous detail memorable and meaningful. Pies were considered a kind of ritual bread. Pies were perceived as a delicacy. The guest should not refuse the food offered to him. And the point here is not simple politeness: the owner of the house, offering to share a meal with a person who came to his house, tried to make him “his”. The bogatyrs put the princess “in a corner”, that is, at an oak table, over which there were icons. Schoolchildren remember that this is the most honorable place in the house. This is how the hosts showed the guest that they are very happy with her visit and welcome her as if they were their own.
The character Sokolko deserves special attention. To understand the author's intention when creating this image, we suggest that schoolchildren recall dog heroes in folklore and literature. Children call the fairy tale "Fi-nist - the clear falcon" and tell how the bird turned into a good fellow who performed various feats. Help
they remember Cerberus the dog, guarding the entrance to the underworld of Hades in ancient mythology; dog Martynka (Russian folk tale "The Magic Ring"); a dog in R. Kipling's fairy tale "The Cat Who Walked By Herself". We build a figurative row - assistants-friends of the princess: Chernavka - heroes - Sokolko - Elisha. We draw attention to one feature of this series: the author gave names to only two heroes of the fairy tale. Why? Children argue hypothetically: “They save the princess”, “the dog at least tries, but Elisha generally saves”, “the heroes did not save the princess at all.” We ask the guys: from what word is the nickname of the dog formed? Fifth graders understand that "So-kolko" is a derivative of "falcon". It is no coincidence that Pushkin endows the dog with such a name. We propose to conduct a study (students like this word) and find out what secret, rooted in Slavic paganism, hides the image of Sokolko? We introduce the guys to the ancient legend, which is discussed in the book by E. E. Levkievskaya “Myths of the Russian people”: God created the dog from the remains of clay that remained from Adam, and ordered to guard the man’s dwelling from evil forces. From the cold, she curled up and fell asleep, and then the evil could get close to people. When God began to reproach the dog, she plaintively said: “So I froze. Give me wool, then I will be a faithful watchman. God gave the dog wool, and it became a true friend of man.
Children conclude: a dog is a faithful companion, devoted to a person”, “a magical helper” (according to the terminology of V. Ya. Propp). They argue in line with the theory of D. Fraser: “It was believed that. a selfless animal, like a dog, ... allows itself to be torn to pieces, protecting its owner” **. Sokolko dies, trying to save the princess and heroes from death. Pupils quote the text of the fairy tale:
The dog under her feet - and barks,
And he won't let me see the old woman;
Only the old woman will go to her,
He, the forest beast, is more angry at the old woman ...
We supplement the guys' answers with the remark that in Slavic culture the falcon is a symbol of heroic strength and courage. However, one detail of Pushkin's text still surprises the students: why did the dog let the princess (a stranger) into the house and how did she feel that the old woman wanted to kill her? We add information that will help answer this question. The dog, like the wolf, in folk beliefs was often endowed with the gift of foresight, became an intermediary between "that" and "that" light, felt danger. She cannot be deceived. Schoolchildren understand: she let the princess in because she felt that in front of her
A good man, a friend, not an enemy. We introduce students to the ancient Slavic myth of Simargl. "Simargl. - deity of the lowest order; this is a sacred winged dog guarding seeds and crops. Fifth-graders come to the conclusion that in the image of Sokolko the poet united two creatures: the earthly - a dog and the heavenly - a falcon.
Thus, having analyzed only a few episodes of Pushkin's work in the lesson, the children came to the conclusion that the fairy tale, which seemed so simple and understandable, contains many mysteries that take the reader back into the depths of centuries. Fifth-graders said that "this fairy tale is a window into the distant past", they understood that there is nothing accidental in the text, "everything has a meaning: both in the dog's name and in pies - you just need to think of it."
While working on the fairy tale, we tried to avoid the naively fluent, in the words of V. G. Marantsman, reading this work. Appeal to the mythological component, to traditions, customs, rooted in paganism and reflected in Pushkin's text, enriches the reader's perception of fifth-graders, aims them at the "research" of the text, helps to feel the atmosphere of ancient Russian life created by the author, perceive Pushkin's work as a text-mystery .
NOTES
* This idea was reflected in the book by M. G. Kachurin "Organization of research activities of students in literature lessons" (1988).
** At literature lessons, schoolchildren often reason in line with the theories of great scientists. This idea has already been proven in the course of the experiment by ID Postricheva. [Postricheva I. D. The development of tolerance as a quality of a student-reader when referring to a folk fairy tale: Dis. ... cand. ped. Sciences. SPb., 2009, p. 95].
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V. Yu. Chkhutiashvili
EVENT AS A TEXT-FORMING FACTOR OF A JOURNALIST'S COMMENTARY
The article considers the "event" as a minimal substantive and semantic basis for the formation of the text of a journalistic commentary. In this regard, the characteristic features of the "commentary" genre are touched upon and the place of the event in its structure is determined. As a research task, the author attempts to analyze various forms of manifestation of an event in relation to the text of a journalistic commentary.
Key words: journalistic commentary, fact, referential event, event as an idea, text event.
