Tyulin – the hero of the story, the carrier on the river Vetluga. He has a youthful face, “almost without a beard and mustache, with expressive features,” a bassy chest voice, “slightly hoarse, as if from a strong hangover,” but there are “notes as direct and naive as this church, and this one pillar, and on the column inscription, “- says the narrator. Behind the outwardly simple story, consisting of several scenes, where the peasant suffering from drinking is transformed in the struggle with the river, which has leaped from the flood, the idea of a special vital force that elevates a person arises. The explanation of this effect is difficult to relate to the opposition that exists in the story: the pilgrims on Svetloyar, the “holy lake, the invisible city of Kitezh” – and the carrier, “book folk talk, among the” intellectual “peasants and nachetchikov” – and “spontaneous, disorderly,
dissolved and eternally afflicted with a hangover” Tyulin. Here the author unnecessarily rationalizes the narrative – unnecessarily, for Tyulin with his unchanging “is not” self-sufficient. He, like the river, plays his own, on his own. The story immediately gained fame, was repeatedly reprinted, and Tyulin’s image attracted the special attention of M. Gorky, who repeatedly addressed him. However, tying the image of Tyulin to the “revolutionary moods” of the people, as Gorky did, would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetypes of Emelya, Ivanushka, it can be associated with the bearers of travesty heroism in Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” by VM Shukshin, Kirpikov VN Krupin. dissolute and eternally afflicted with a hangover “Tyulin.” Here the author unnecessarily rationalizes the narrative – unnecessarily, for Tylin with his unchanging “is not” self-sufficient, he, like the river, plays his own, in itself. “The story immediately gained fame, was reprinted, and
Tyulin’s image attracted the attention of M. Gorky, who repeatedly turned to him. However, to link Tyulin’s image with the “revolutionary moods” of the people, as Gorky did, it would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetype Ypam Emely, Ivanushka, it can be associated with the bearers of travesty in the Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” VM Shukshin, Kirpikov VN Krupin. dissolute and eternally afflicted with a hangover “Tyulin.” Here the author unnecessarily rationalizes the narrative – unnecessarily, for Tylin with his unchanging “is not” self-sufficient, he, like the river, plays his own, in itself. “The story immediately gained fame, was reprinted, and Tyulin’s image attracted the attention of M. Gorky, who repeatedly turned to him. However, to link Tyulin’s image with the “revolutionary moods” of the people, as Gorky did, it would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetype Ypam Emely, Ivanushka, it can be associated with the bearers of travesty in the Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” VM Shukshin, Kirpikov VN Krupin. Here the author unnecessarily rationalizes the narrative – unnecessarily, for Tyulin with his unchanging “is not” self-sufficient. He, like the river, plays his own, on his own. The story immediately gained fame, was repeatedly reprinted, and Tyulin’s image attracted the special attention of M. Gorky, who repeatedly addressed him. However, tying the image of Tyulin to the “revolutionary moods” of the people, as Gorky did, would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetypes of Emelya, Ivanushka, it can be associated with the bearers of travesty heroism in Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” by VM Shukshin, Kirpikov VN Krupin. Here the author unnecessarily rationalizes the narrative – unnecessarily, for Tyulin with his unchanging “is not” self-sufficient. He, like the river, plays his own, on his own. The story immediately gained fame, was repeatedly reprinted, and Tyulin’s image attracted the special attention of M. Gorky, who repeatedly addressed him. However, tying the image of Tyulin to the “revolutionary moods” of the people, as Gorky did, would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetypes of Emelya, Ivanushka, it can be associated with the bearers of travesty heroism in Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” by VM Shukshin, Kirpikov VN Krupin. The story immediately gained fame, was repeatedly reprinted, and Tyulin’s image attracted the special attention of M. Gorky, who repeatedly addressed him. However, tying the image of Tyulin to the “revolutionary moods” of the people, as Gorky did, would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetypes of Emelya, Ivanushka, it can be associated with the bearers of travesty heroism in Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” by VM Shukshin, Kirpikov VN Krupin. The story immediately gained fame, was repeatedly reprinted, and Tyulin’s image attracted the special attention of M. Gorky, who repeatedly addressed him. However, tying the image of Tyulin to the “revolutionary moods” of the people, as Gorky did, would be a stretch. Tyulin is much closer to the Russian folklore tradition, to the archetypes of Emelya, Ivanushka, it can be associated with the bearers of travesty heroism in Russian literature, Fedor Kuzkin BA Mozhaeva, “chudiki” by VM Shukshin, Kirpikov VN Krupin.
