CC BY
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8. Fradkin I.Z. Druzhba, Lyubov' i Vremya v Sonetah Shekspira. Uil'yam Shekspir. Sonety. Sankt-Peterburg, 2003.
9. Plavskin Z.I. Chetyrnadcat' magicheskih strok. Zapadnoevropejskij sonet (XIII - XVII veka). Leningrad, 1988: 3 - 28.
Статья поступила в редакцию 19.07.21
УДК 821.(411) - 141.09 "18"
Velilaeva L.R., Cand. of Science (Philology), senior lecturer, Crimean Engineering and Pedagogical University n.a. Fevzi Yakubov (Simferopol, Russia),
E-mail: lilivelilaeva@yandex.ru
RELIGIOUS DISCOURSE IN THE SCOTTISH AMERICAN EMIGRATIONAL POETRY OF THE XIXth CENTURY. The paper deals with the religious aspect of the Scottish American emigrational poetic discourse of the XIXth century. The purpose of the article is to consider the impact of faith on the literary works of Scottish poets-emigrants, as well as analyze the transformation of the Faith itself in new sociocultural conditions. The main trend in religious life was the development of Neoprotestant movement which to a large extent explains the main characteristics of religious discourse. The following features of the religious texts of the Scottish poets-emigrants are revealed: 1) the reduction of religious images and motives (weakening or losing of the cult of the Virgin Mary and Saints); 2) the secularization of religious images and motifs (the image of Christ is considered as Christ-«friend», Christ-«Brother», Christ-«family» close and open to any collaborations); 3) emphasis on emotions, not on metaphysics (increasing the of emotional vocabulary, «touching» plots and situations, the dominance of «gentle» and «sad» emotions).
Key words: Scotland, USA, Neoprotestantism, XIXth century, J. Kennedy, D.M. Henderson.
Л.Р. Велилаева, канд. филол. наук, доц., Крымский инженерно-педагогический университет имени Февзи Якубова, г. Симферополь,
E-mail: lilivelilaeva@yandex.ru
РЕЛИГИОЗНЫЙ ДИСКУРС В ШОТЛАНДСКО-АМЕРИКАНСКОЙ ЭМИГРАЦИОННОЙ ПОЭЗИИ XIX ВЕКА
В статье рассмотрен религиозный аспект шотландско-американского поэтического дискурса XIX века. Цель статьи - рассмотреть влияние веры на художественную литературу шотландских поэтов-эмигрантов и проанализировать основные аспекты трансформации веры в новых социокультурных условиях. Главным событием в религиозной жизни шотландских эмигрантов XIX века было развитие неопротестантского движения, в значительной мере определившего основные характеристики религиозного поэтического дискурса. В ходе анализа поэтических текстов Дж. Кеннеди «Saint Andrew and the Haggis» и Д.М. Хендерсона «A Charity Sermon» были выявлены такие особенности: 1) редукция религиозных образов и мотивов (ослабление или утрата культа Богоматери и/или святых), 2) секуляризация религиозных образов и мотивов (образ Иисуса Христа рассматривается как образ Иисуса-друга, Иисуса-брата, Иисуса-семьи, готового и открытого к взаимодействию), 3) акцент на эмоциях, не на метафизике (увеличение эмоционально нагруженной лексики, «трогательных» сюжетов, образов и ситуаций, преобладание «нежных» и «грустных» эмоций, связь со «старой» Родиной-Шотландией.
Ключевые слова: Шотландия, США, Неопротестанизм, XIX в., Дж. Кеннеди, Д.М. Хендерсон.
In a series of our works devoted to the poetry of the Scots, emigrated to the United States (mid XIX century) [1, 2], the religious discourse of their poetic works wasn't specially highlighted. An overview of critical materials showed that in all American publications, where biographies and literary careers of Scottish poets-emigrants are considered, there is a reference to their religiousness [3, 4, 5, 6]. Nevertheless, this question cannot be considered exhausted, not even adequately delivered conceptually and (which is especially important for our work) literary. Usually only the religion of certain authors is mentioned. Sometimes there are certain comments on their family religious traditions. Only in cases where the writer was simultaneously a poet and a religious leader (pastor, a preacher, an activist of any religious movement), topics and ideas of his public speeches are briefly characterized (J. Lion (1803-1889), J.C. Moffat (1811-1890), etc.).
This does not mean that the poetry of the Scottish Americans of the specified period was kept aloof from some religious images, plots, motifs. This could not be the truth since in Scotland from the end of the Middle Ages and the beginning of the Renaissance (the end of the XV - the beginning of the xVl cc.) there was a persistent and extremely cruel struggle for the ideas of the Reformation, and then for the right and the opportunity to confess «their own» Protestantism, which became the national religion of the Scots. At the same time, from the first steps, the Scottish Reformation sharply separated itself from the English Reformation. The invasion of the army of Oliver Cromwell occupied Scotland and established the merciless regime of arrests, executions, the annexations of the property. This all made for the Scots equally alien Catholicism in the form of Anglicism and the English version of Protestantism [7]. Scottish poets (E. Muir (1887-1959), T. Scott (1918-1995), Iain Crichton Smith (1928-1998)) with anger and pain described this bloody strip of Scottish history up to XX century (E. Muir «Scotland, 1941», I.C. Smith «John Knox», T. Scott «Fergus» [8, p. 421-422; 490-494; 505]).
It is clear that the Scottish emigrants could not but inherit the «Fathers faith» as a specific form of national and cultural identity. Therefore, the purpose of this message is to identify what impact was provided by this faith not only on topics, but also on the poetics of the Scottish American lyrics of the middle of the XIX century, as well as what transformation it has undergone in the new sociocultural context of the United States. In this approach we see the novelty of our work and its relevance to modern cross-cultural study and interfaith literary impacts. The methods of systemic and historical analysis, as well as methods of poetic analysis are used. The materials under analysis are poems of J. Kennedy (1848-1922) «Saint Andrew and the Haggis» and of D.M Handerson (1851-1906) «A Charity Sermon».
The XIX-century emigrants have left Britain in order not to save their lives (and their faith) from persecution, as it was in the XVIIth, and even in the XVIIIth century. Protestantism in the UK gradually turned into religion not dominant (Anglicism remained dominant - an English version of Catholicism), but quite legal.
So, after a hundred years in Scotland (according to the 1940s census), there were already = 1.306,000 members of various Protestant denominations, with an adult population of the country as a whole = 5.180.000. In addition to the leading denominations: Presbyterianism (Prebisterians, = 1.293.000), members of the episcopal church (Episcopalians, = 56,500 parishioners), such denominations were also presented in Scotland, such as Baptists, Congregationalists, Methodists, Unitarians and some others [9].
Among the Scots, who have moved to the United States, all the denominations have been preserved. However, additional denominations of Protestantism were added to them (or were postponed from other European countries): Adventists, Evangelists, Mennonites, etc.
The dogmatics of new Protestant denominations spreading among the Scottish emigration of the United States is not essential for us from a poetological point of view. The consequences of neoprotestantism for ethics and aesthetics of the Scottish emigrational discourse (artistic, and within the framework of our study - poetological) in the middle of the XIX century are significant. These consequences appeared in several directions.
Reduction of religious images and motifs. Neoprotestantism does not recognize the cult of the Virgin Mary and Saints (although they recognize them as historical figures, partly like ethical samples). In this regard, the poetry cycles dedicated to the Christian calendar (Christmas, Annunciation, Easter and Trinity Cants) disappeared from the poetry of Scottish neoprotestants. In the Britain of the Middle Ages, they formed an extensive system of religious and poetic calendar creativity [8, p. 192-194].
The weakening (or complete loss) of the worship of the Virgin Mary significantly influenced the lyrics of Scottish poets-emigrants (to the largest extent the family and love lyrics). The lyrics lost the «heavenly» sample and the corresponding «heavenly» («paradise») poetic tropes. Love and family motives in new Scottish American poetry could remain touching, sometimes solemn, most often sentimental. But this love, these family bonds in Scotland had no more natural-space character (it was supported by the ancient Celtic tradition), no mood of Christian Mercy. Therefore, the intimate lyrics of the Scots-emigrants of the United States acquired a much more landed, household tint.
There were no church-religious actuals (temples, cathedrals, their external and interior decoration, church design of holidays and rituals, etc.). Such a lack of many
visual media based on visual, audible and other church associations led to the lack of festive and / or solemn chronotope of Scottish American emigrational religious poetry. This absence could not be compensated by mundane, secular symbolism of the US National Flag (Stars and Stripes), orchestras (Bands) or street processions.
Secularization of religious images and motifs. In a number of US denominations Christ is recognized as the Prophet (or a preacher-moralist), but not God. Neo-protestantism is generally more unceremonious to the image of Christ. This caused qualitative changes of other images and motives formally remaining religious: they secularized largely. Inversion occurred in the Scottish-emigrants' poetry of the middle of the XIX century. It was not love of parents and children, husband and wife, brothers and sisters, the bride and groom that turned out to be aimed to the «heavenly», «ideal» love of the Saints to God and the Virgin Mary, but love of God and the Virgin Mary to people (as required canonical medieval Catholicism). On the contrary, the love of God (or of Christ) was made a complete analogue of «earthly» love and / or friendship. The image of Christ as of «friend», «brother» (possibly older «brother»), influential and at the same time close, the familiarized in comparison with the Scottish tradition.
Focus on emotions, not on metaphysics. The Neoprotestant Scottish American emigrational poetry of the middle of the XIXth century often looks not «romantic» (or «neoromantic») but more of sentimentalism in the historical and literary plan. This happens for several reasons.
1. In the appropriate texts, the proportion of emotional vocabulary, «touching» plots and situations is very high.
2. In the named vocabulary and set of plot situations, the stereotypical group of gentle emotions and sad emotions prevails.
3. As a rule, these lexical and plot clichés are associated with the «old» Motherland-Scotland. Scotland, however, is not glorified either as a country protected by God / selected by God or marked in sacral way.
As for the «new» homeland, the United States, it is often depicted in the emigrational poetry of the Scots as «the Promised Land» or «Earthly Paradise». A similar neomyth of emmigrants' relation (and not only Scots) to the New World originated in the era of great geographical discoveries and survived to modern times. At the same time, by the XIXth century, this neomif (while preserving his enthusiastic and naive-utopian atmosphere, entering together with the so-called. «American Dream» to the Sustainable Social and Political Neomythology of the United States) transformed the original religious pathos in the pathos purely social. «Americanism» has become a kind of «new religion» of new Americans. The neoprotestant evolution of the «old» religiosity of the Scots significantly contributed to this process.
Nevertheless, specific authors and specific texts give a wide variety of individual interpretations of religious images and motives against the background of general patterns. Let us turn as an illustrative example to the poem of James Kennedy [10, р. 55-56.].
Apostle Andrew (St. Andrew the First-Called) [11, р. 18] is considered the patron Saint of Scotland in the same way as St. Patrick is the patron Saint of Ireland, and St. George is the patron Saint of England. Connection of St. Andrew with Scotland's Fifeshire is based on Catholic legends and local legends.
Land Fife (even inside Scotland itself) is famous for both antiquities and its withdrawal and patriotic pride, stronger than in other regions. Apparently, therefore, there are local legends attributed to St. Andrew's personal journey with a sermon in Scotland, as well as a variety of meetings on his missionary way. J. Kennedy wittily connected one of these legends with the legend about the origin of the beloved festive dishes of Scots - Haggis.
Haggis is an unconditional Scottish actual. However, this actual has already managed to turn into a national symbol, like oatmeal, bagpipe, blue (blue) beret, tartan tissue («plaid») and kilt - shoulder and hip fillet, similar to cloak and skirt. Historians suggest that for its composition and the method of cooking Haggis is very ancient, apparently, ritual, and sacral dish.
Библиографический список
1.
This contrast between the worldview of people and of the Nobility is actualized and strengthened in the poem. The landowner sees in the apostle the beggar, in Haggis - a dish of waste, food of common and poor. Rich Landlords, nobles of Scotland, really eagerly ate a dish of lamb, but they were squeamish about pluck, leaving them to dogs and beggars.
So what for common Scots is a sacred custom, for noble Scots is garbage;, What is a subject of pride for common people, for nobility - the subject of ridicule. At the same time, the poet emphasizes the courage of the apostle-missionary, who endured not only the Scottish climate («<...> The cauld sleet soaked him to the skin; / An' buffeted wi' winds unruly <...>» [10, p. 55]), but also his humility («<...> The Saunt in silence—shivering, cauld, / Made up the mess as he was tauld; /An' bent him canny owre the pot, / An' render'd thanks for a' he got; / An' ate his meal wi' cheerfu' grace, / An' never thraw'd his honest face <...>» [10, p. 56]) And constant welcomes («<...> An' spreading out his open palms / Fu' meekly beggit for an alms <...>» [10, p. 55). So the episode that was supposed to be a humiliation of the preacher becomes his triumph, and the eve of the holiday of St. Andrew became the birthday of a wonderful Scottish dish. Common Scots are worth to be called successors of St. Andrew as a sage and as a martyr.
The second example of the specificity of religious motifs in Scottish American emigrational poetry is the poem of Daniel Mclntyre Henderson «A Charity Sermon» [12, p. 27-28]. The text was built on a gospel episode telling about thousands of students who came the Jesus' sermon. He had only a few loaves and baked fish. The teacher said his disciples to distribute the food to the people and everyone was full.
Key words-concepts of Christianity, and more specifically, the New Testament became leitmotifs and semantic centers of the D. Henderson's text. These are «bread» (loaves) and «bread» in general, «many - few - sufficient» «were fed; 'tis that <...> filleth» [12, p. 27-28].
Another religious concept - «miracle» is extremely important for our analysis. Acad. S.S. Averintsev determined the difference between the pagan and Christian interpretation of the miracle based on theological literature. For paganism, a miracle is something amazing, a gaping-stock. For Christianity, a miracle is a revelation, «sign», i.e. lesson to people [13, p. 203-204]. That's why for the pagans a chronotop of the miracle is primarily important: it always happens in the «marked» places, in the «marked» time and with «marked» characters. For Christians, a miracle can happen to everyone, but the measure of the miracle is a measure of need for the development of the epic qualities of a person and his spirituality. This is the source of a «lesson» of a miracle with five loaves. Pupils first considered their knowledge of life, do not remember their own experience with wonderful. But then halo of the pagan's magic and mystics is removed from miracle. The word-concept «Bread» becomes occasional (for this text) or conceptual (for the ethical teachings of Christianity) antonym of the word «love». Love is food (letters. "Bread") not of mercenary-minded people of the Earth, but of unmercenary sky: «<...> Loaves? Nay more love - / 'Tis that only filleth - / Tis bread from above!» [12, p. 28]
Conclusions.
1. In the poetry of Scottish Americans religious images, plots and motives are clearly present, which is connected with the continuous struggle for the right to confess their Protestantism.
2. Protestantism, which has already had a unit for Presbyterianism, Baptism, Congregationism, Methodism, enriched with new directions: Adventism, Evangelism, etc. All this can be generalized by the term Neoprotestantism (Protestantism in new, American living conditions).
3. The consequences of Neoprotestantism for ethics and aesthetics of the Scottish emigrational discourse: 1) reduction of religious images and motives; 2) secularization of these images; 3) emphasis on emotions, and not on the «eternal» issues of being.
4. Features of the functioning of these consequences are considered on the example of the poetic texts of J. Kennedy «Saint Andrew and the Haggis» and D.M. Henderson «A Charity Sermon».
Velilaeva L.R. The Traditions of English and Scottish literature in the poetry of the Scottish emigrants of the USA in the XIXth century. Russian Linguistic Bulletin. 2020; № 3 (23): 133 - 136.
Велилаева Л.Р Эмиграционный и метрополийный дискурсы шотландской поэзии XIXвека. Симферополь: ИП Хотеева Л.В., 2019.
The poets and poetry of Scotland: from the earliest to the present time, comprising characteristic selections from the works of the more noteworthy Scottish poets; with biographical and critical notices. Ed. by J.G. Wilson. New York: Harper & brothers, 1876.
Ross J.D. Scottish Poets in America with biographical and critical notices. New York: Pagan&Ross, Publishers, 1889. Black G.F. Scotland's mark on America. New York: Scottish section of 'America's making', 1921. Scots and Scots descendants in America. Ed. by D. MacDougall. New York: Caledonian Publishing Company, 1917. Scotland: A History. Ed. by J. Wormald. Oxford: Oxford University Press, 2005. Scott T. The Penguin book of Scottish Verse. London: Penguin, 1976.
Knox W.W. A History of the Scottish People Religion in Scotland 1840-1940. Available at: https://www.scran.ac.uk/scotland/pdf/SP2_8religion.pdf The Scottish and American poems of James Kennedy. New York: J.S. Ogilvie Publishing Co., 1920.
11. Hexham I. Concise dictionary of religion. Vancouver: Regent College Publishing, 1993.
12. Henderson D.M. A bit bookie of verse in the English and Scots tongues. Baltimore: University Book Store, 1905. Аверинцев С.С. София-Логос. Словарь. Киев: Дух и Литера, 2000.
13.
References
1. Velilaeva L.R. The Traditions of English and Scottish literature in the poetry of the Scottish emigrants of the USA in the XIXth century. Russian Linguistic Bulletin. 2020; № 3 (23): 133 - 136.
2. Velilaeva L.R. 'Emigracionnyjimetropolijnyjdiskursy shotlandskojpo'eziiXIX veka. Simferopol': IP Hoteeva L.V., 2019.
3. The poets and poetry of Scotland: from the earliest to the present time, comprising characteristic selections from the works of the more noteworthy Scottish poets; with biographical and critical notices. Ed. by J.G. Wilson. New York: Harper & brothers, 1876.
4. Ross J.D. Scottish Poets in America with biographical and critical notices. New York: Pagan&Ross, Publishers, 1889.
5. Black G.F. Scotland's mark on America. New York: Scottish section of 'America's making', 1921.
6. Scots and Scots descendants in America. Ed. by D. MacDougall. New York: Caledonian Publishing Company, 1917.
7. Scotland: A History. Ed. by J. Wormald. Oxford: Oxford University Press, 2005.
8. Scott T. The Penguin book of Scottish Verse. London: Penguin, 1976.
9. Knox W.W. A History of the Scottish People Religion in Scotland 1840-1940. Available at: https://www.scran.ac.uk/scotland/pdf/SP2_8religion.pdf
10. The Scottish and American poems of James Kennedy. New York: J.S. Ogilvie Publishing Co., 1920.
11. Hexham I. Concise dictionary of religion. Vancouver: Regent College Publishing, 1993.
12. Henderson D.M. A bit bookie of verse in the English and Scots tongues. Baltimore: University Book Store, 1905.
13. Averincev S.S. Sofiya-Logos. Slovar'. Kiev: Duh i Litera, 2000.
Статья поступила в редакцию 18.07.21
УДК 821.512.157
Grigorieva L.P., Cand. of Sciences (Philology), senior lecturer, M.K. Ammosov North-Eastern Federal University (Yakutsk, Russia), E-mail: grigormila@mail.ru
Ivanova A.G., MA student, M.K. Ammosov North-Eastern Federal University (Yakutsk, Russia), E-mail: asya_ivanova1998@mail.ru
DREAMS IN THE STORIES OF N.D. NEUSTROEV. The article is dedicated to the study of dreams in the works of small prose by N.D. Neustroev. The analysis of the form, structure and function of sleep in the stories and the essay "Wild Life" is carried out; types and functions of dreams are determined. The research topic is in line with the topical issues of national literary criticism. The scientific novelty lies in the analysis of the poetics of sleep in the works of N.D. Neustroev in the context of the poetics of the genre of small prose (short story and artistic essay). Results show that N.D. Neustroev in his works deepens the meaning of sleep reception from a philosophical and psychological point of view; dreams more reflect the inner world, the emotional state of the characters, reveal their essence; emphasize tragedy, crisis state and predict death or are a manifestation of the fears of the characters; perform both a characteristic and plot-forming function.
Key words: Yakut literature, dream as literary device, poetics of dream, N.D. Neustroev.
Л.П. Григорьева, канд. филол. наук, доц., Северо-Восточный федеральный университет имени М.К. Аммосова, г. Якутск, E-mail: grigormila@mail.ru
А.Г. Иванова, магистрант, Северо-Восточный федеральный университет имени М.К. Аммосова, г. Якутск, E-mail: asya_ivanova1998@mail.ru
СНЫ И СНОВИДЕНИЯ В РАССКАЗАХ Н.Д. НЕУСТРОЕВА
Статья посвящена исследованию снов и сновидений в произведениях малой прозы Н.Д. Неустроева. Проводится анализ формы, структуры и функции сна в рассказах и очерке "Дикая жизнь"; определяются типы и функции снов. Тема исследования находится в русле актуальных вопросов национального литературоведения. Научная новизна заключается в анализе поэтики сна в произведениях Н.Д. Неустроева в контексте поэтики жанра малой прозы (рассказа и художественного очерка). Полученные результаты показали, что Н.Д. Неустроев в своих произведениях углубляет значение приёма сна с философской и психологической точки зрения; сны и сновидения больше отражают внутренний мир, эмоциональное состояние героев, раскрывают их сущность; подчеркивают трагизм, кризисное состояние и предсказывают смерть либо являются проявлением страхов героев; выполняют как характеристическую, так и сюжетообразующую функцию.
Ключевые слова: якутская литература, сон как литературный прием, поэтика сна, Н.Д. Неустроев.
Сновидения - одна из загадочных сторон человечества. Исследование сновидений в области философии, эстетики, культурологии, естествознании обладает богатейшим материалом. Изучение же поэтики сновидений считается одним из важнейших направлений в литературоведении.
Николай Денисович Неустроев (1895 - 1929) занимает особое положение среди первых якутских писателей. «Если А. Кулаковский и П. Ойунский сочетали литературно-творческую деятельность с общественной и научно-исследовательской, а А. Софронов - с культурно-просветительской работой, то он, будучи учителем и журналистом, все же по своей психологии и отношению к литературному труду был ближе к типу профессионального писателя» [1, с. 43]. Еще в 1918 г он писал Н.А. Рубакину: «...стремление к писательству вообще у меня еще не исчезло. В глубине наболевшего сердца еще живет та искра, которая не могла погаснуть под ударами капризной судьбы. И я глубоко уверен, что эта светлая искра во мне никогда не погаснет. Разве тогда, когда мое измученное тело предадут сырой земле.» [2, с. 279]. Он в 1927 г поступил в Литературный институт имени В. Брюсова в Москве, но болезнь не дала получить профессиональное обучение, через год он вернулся обратно.
В настоящее время, по сравнению с другими классиками национальной литературы, Н.Д. Неустроев остается менее исследованным писателем. Вместе с тем утверждать, что творчество Н.Д. Неустроева выпало из поле зрения литературоведов было бы ошибочным. До сегодняшнего дня единственной монографической работой, посвященной творчеству писателя, остается работа ПК. Боескорова [3]. Творчество Н.Д. Неустроева было освещено также в работах, которые касались вопросов отношения к литературному наследию основоположников якутской литературы [4; 5; 6], научных статьях и исследованиях, посвященных изучению развития жанров комедии, прозы и вопросов русско-якутских литературных связей [7 - 12]. В 2020 году свет увидел сборник материалов Международной научно-практической конференции, посвященной 125-летию Н.Д. Неустроева, в который вошли результаты исследований современных ученых [13]. Обзор работ позволяет сделать вывод, что заявленная в нашей статье тема ранее не выступала предметом специального исследования. Исследование поэтики сна в якутской литературе все еще остается актуальным направлением. В связи с этим можно утверждать, что тема
нашего исследования находится в русле актуальных вопросов национального литературоведения.
Цель работы - исследование поэтики сновидений в прозаических произведениях Н.Д. Неустроева. Достижение поставленной цели предполагает решение задач: во-первых, изучение теоретических вопросов литературных снов и сновидений; во-вторых, обзор работы, посвященных исследованию творчества Н.Д. Неустроева, определение произведений, где описание сна использовано как литературный прием; в-третьих, поэтику снов в рассказах «Прокаженные» (1918), «Балыксыт» («Рыбак», 1924), «Муммут обо кэпсээнэ» («Рассказ заблудившегося ребенка» (1926 г), «Конец Сидора» и очерке «Дикая жизнь» (1915). Н.Д. Неустроева. В работе применяются такие методы литературоведческого исследования, как структурный, сравнительно-сопоставительный анализ.
Теоретической основой исследования послужили работы О.В. Федуниной [14], М. Дынника [15], Р.Г. Назирова [16], в которых рассматриваются теоретические вопросы поэтики сна и сновидений. Сны героев литературных произведений - распространенный литературный прием. Сновидения в литературе имеют собственное назначение и определенным образом влияют на текст. Они занимают особое место в литературных произведениях: раскрывается внутренний мир героев, сны часто имеют символическое значение, они «предсказывают» развитие рассказа. Сон как элемент композиции выполняет несколько функций и помогает более полно и ярко понять происходящее; глубже передать внутренний мир героев, понять и раскрыть идею сюжета и произведения в целом. К аспектам поэтики сна относятся такие вопросы, как внутренняя структура, типы, функции, мотивы снов и сновидений, связь снов между собой в одном произведении, и все они нацелены на определение картины мира, созданной писателем [17, с. 55].
Н.Д. Неустроева интересовали чувства и действия человека в непредвиденных ситуациях. Предметом исследования в его произведениях выступали такие состояния человеческой натуры, как страх, ужас, изумление. У писателя даже имеется рассказ с названием «Куттал» («Страх»). Для раскрытия образов писатель не мог не использовать сны и сновидения, т.к. они - это самая загадочная, таинственная и неведомая часть человеческого разума. И эта загадка включает в себя все грани человеческой природы. Н.Д. Неустроев в своих произведениях пытается раскрыть сокровенные уголки человеческой души, и мотивы сновиде-
