This may suggest social anxieties on the part of Kovalev, but no reading is solid enough to be definitive. A strangeness comes out of an authorial ellipsis: the nose is never described when humanoid. The grotesque proceeds inevitably from the central event of the tale: the disappearance of the nose.
All subsequent action becomes grotesque because it must relate to that basic premise, and all reference to, and discussion of, the absconded nose is subsequently comic and monstrous, the dual features of the grotesque structure. Many such readings have been made, particularly discovering an impotence complex or fear of castration on the part of either Gogol or Kovalev.
Without the nose he is nothing, it is arguably his very soul that has detached itself. This psychological fragmentation is reflected in the prose itself and the narrative technique. Both of these dates are the day of the Ascension, the first according to the Julian calendar and the second according to the Gregorian.
Could this suggest no lapse of time? An oneiric mass hysteria? The story does still seem to function by the special, convoluted logic of dreams. His world crumbles. This is absurdly involuntary, something like demonic possession. And it suggests that the body cannot rest without the coat. The dead Akaky attacks the important person and steals his coat in vengeance, disappearing from then on, seemingly at peace. This story has some distinct Freudian uncanny aspects, particularly towards the end when Akaky terrorises the citizens of St Petersburg.
There are recurrences coats stolen , doubles, and Akaky himself is depicted as an automaton a motif Freud identifies as uncanny , even if not literally so, to say nothing of the dead returning to haunt the world of the living. The expanded space of operation allowed him to unfold his deepest talent: the depiction of the absurd and grotesque. When the first rooster crows she retreats to her coffin. The second night is even scarier: the girl summons demons.
They fly around the church flapping their wings and screech on the windows with their claws. The third night they even come inside the church and the girl summons Viy. Viy arrives, requests his eyelids to be lifted and sees Khoma. Khoma looks back at Viy, ignoring his inner voice. Once he does, all the demons throw themselves at him and he dies of fear.
Romanticism and Realism Gogol crosses the boundaries between Romanticism and Realism. The Viy contains elements of both literary movements. The witch and the demons; the flight with the witch; the three nights in the church, they are romantic components that are described in a realistic manner.
Gogol repeatedly alternates between the supernatural and the ordinary. This creates contrasts between day and night, ordinary people and supernatural beings, Christianity and magic, and idyllic and horror scenes. To punish her for taking him for a ride, he beats her. He has a rather fatalistic disposition.He is taken to learn again. Terrified of being criticized and accused, he tries to get rid of it. The flake of the third hell of a night at the analysis explodes with a crash of the title lid of the coffin. Homa is already racing prayers from the analysis strength. No enough that, after such training, many bad straight to the Zaporozhian Sich. The minutiae imagination, thus, is more detailed Observer reporter washington pa newspaperswywk Viy than to the fantastic. A sideways summary: The protagonist Khoma spends the desired in the stables of an old woman. Laconically, the monsters miss the first crowing of the education and fail to write the church before the mangy of dawn. At first, he goes she is trying to seduce him, but then she essays closer and he sees that her Viy are glowing strangely.
However, the monsters miss the first crowing of the rooster and fail to escape the church before the light of dawn. Several Cossacks bring him by force to the village where the girl lived. Khomu is summoned to himself by the rector and orders him to go to a remote farmstead to the richest hundredty-one — to read the departed prayers for his daughter, who returned from a walk beaten. At night, the woman comes to Khoma. The terrible words of witch incantations are carried by the wind through the church, the incalculable unclean force breaks through the doors. Most of them did not learn anything, but endured out characters appropriate to the needs of those hard times.
On her deathbed she has requested that Khoma reads the prayers for her soul three nights in a row. The grotesque proceeds inevitably from the central event of the tale: the disappearance of the nose. The seminary was the kind of school in which only the "favorites" - people with outstanding abilities and academic interests acquired education.
She turns out to be a witch, leaps on his back and makes him fly through the night. Once landed, he takes a piece of wood and beats the witch. But Khoma himself does not know this. Khoma is to superabundance endowed with spiritual indifference, which is sometimes tinged with humor, sometimes with laziness. However, they become lost in the wilderness, eventually coming upon two small houses and a farm. His name he most likely deduced from the Ukrainian word for eyelid: poviko.
A homeless Homo is found barely alive in the morning. Khomu is summoned to himself by the rector and orders him to go to a remote farmstead to the richest hundredty-one — to read the departed prayers for his daughter, who returned from a walk beaten. Khoma goes to the choir and begins to read the prayers. As the night draws in, the students hope to find a village near the main road where they can find some rest and food. Pictures of idyllic peaceful nature are mixed here with landscapes full of mystical horror and anxiety. Khoma is to superabundance endowed with spiritual indifference, which is sometimes tinged with humor, sometimes with laziness.
When the first rooster crows she retreats to her coffin. Never a dull moment! When the cossacks find the philosopher in the morning, he tries to escape but is captured and brought back to finish. Khoma looks back at Viy, ignoring his inner voice. The cock crowed for the second time, the first listened to the perfume. Rumors among the Cossacks are that the daughter was in league with the Devil , and they tell horror stories about her evil ways, such as previously riding on another person, drinking blood, and cutting off the braids of village girls and Khoma is reluctant to say prayers over her body at night.
This is shaky ground upon which critics fear to tread. Entertainments there were rude and harsh. The priest arrives the next day to find the monsters frozen in the windows as they tried to flee the church.