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A Normative Discussion on Andrei Rublev

Meghnad Mukherjee

While watching Rublev, I couldn’t help but think about Béla Tarr and his The Turin Horse. Tarr developed his distinctive style over time, and so one should presume Rublev was a stage in Tarkovsky’s development towards perfecting his almost magical cinematic philosophy that we admire today. In this essay we will be discussing only some of the scenes (and a short general discussion) of this three hours long masterpiece otherwise the obvious following rant would not have stopped.

Holiday, 1408, June

The scene opens with the greatest of all Russian Icon painters Andrei Rublev and his crew of apprentices and helpers on their way to a job in the once-powerful feudal fortress city Vladimir in June of 1408. It is probably the evening of June 23, St. John the Baptist Eve, which falls immediately after summer solstice, the end of spring. The Kliaz'ma River rises north of Moscow, flows between Moscow and the Trinity-St. Sergius Monastery and eastward past Vladimir.

Gathering firewood, Andrei gets caught up in a village pagan ritual. We should notice the sounds of nightingales and of ritual bell percussion.Some would say he seeks a way to join his high spiritual calling and art to the real soil of Russian folk experience, his "civilization" to his "culture". One way to describe the linkage of Christian "civilization" with Russian pagan "culture" is dual faith. Andrei is about to have a "dual faith" experience himself, and so are you if you let the film have its way.The making of a straw effigy and the burning of it are documented features of peasant ritual on St. John's Eve. The sexual license portrayed here is characteristic of peasant spring and summer rituals. Andrei stands over a smoldering camp fire and his monkish robes catch fire. Fire and water are central to the pagan rituals of St. John's Eve (they are also central to Tarkovsky's own personal film imagery). The men and women are performing a characteristic ritual of St. John's Eve. Also don't miss the scene downstream from the two lines of naked folk---a white horse comes into view and begins to thrash the river's surface as the ritual boat approaches.

Andrei is captured and bound in a stable by villagers who do not want him to interfere with their dear ritual. Marfa approaches him and plants an earthly kiss: physical contact of native paganism with highly refined and civilized Christianity. Notice the necklace she wears. Also notice how Andrei sheds his monkish cowl (identifying "uniform" of the black or monkish clergy) as he decides to melt into the woods and rejoin the village fest. As the next morning follows someone has squealed on the village revelers. The local landlord and his ruffian men-at-arms on horseback appear, accompanied by clerical enforcers, all bent on doing their official Christian duty. They hope to run down participants in last night's ritual. Sure enough, here comes Marfa and her significant other, chased by authorities. He doesn't get away, but she swims toward the middle of the river, immediately past the boat carrying Andrei, but he will not look at her. She splashes bravely out to deep waters.

Raid, autumn, 1408

Now we jump ahead a few weeks to the fall of 1408 and the outskirts of the city Vladimir. This army is led by a Russian prince who is a rival of his own brother for power in Vladimir. A tatar Khan’s army and his one will join up at a difficult river ford in preparation for an attack on Vladimir. As the two armies link up, the Khan and the Russian prince vie with one another to see who is faster. The Russian prince recalls an event in the previous winter in which the church tried to reconcile him with his rival brother. The wintry church is the great in Vladimir, built in 1194-1197. You can just barely make out the remarkable animal, vegetable and human figures carved in relief in the white stone outer walls of this ancient cathedral. These figures are taken to be themselves representatives of the combination of old pre-Christian "Scythian" motifs with Biblical themes.

Two times later in this section of the film, the Russian prince flashes back to this treacherous "kissing of the cross" which he and his Tatar ally are now about to betray. The second flashback occurs as the Russian prince witnesses the Tatar humiliation of the captured prince's brother and family and receives from the Tatars the vestments of the now deposed brother's power. The sounds of the Orthodox mass can be heard again, now in the courtyard as the Tatar khan nervously walks his war horse back and forth in anticipation of breaking into the church. A dying horse comes down a stairway and falls to the ground, bleeding to death. This is a disturbing and powerful scene. We may be more touched by this cruel death than by all the other film portrayals of human death. As the horse stumbles to its death, from the church we hear the most characteristic phrases from the Russian mass: Hospodi, pomilui, Hospodi, pomilui... [Lord, have mercy, Lord, have mercy...].

Soon, we see inside the cathedral being rammed by the Tatar army.We spy Andrei again. He is with a young blond woman. The actress is Tarkovsky's wife, and she is playing a paradigmatic Russian cultural role: the holy fool. She is a "durochka", not able to take care of herself, but in her naive simplicity representing something very dear to Russian tradition. Andrei has made himself her protector in earlier scenes, and now they are trapped together as the cathedral door breaks open. What a scene, as the Tatar khan paces his horse around inside the cathedral, asking the Russian prince taunting questions about the holy images on the walls, most now burning. The brave and defiant Foma is tortured, molten lead is poured into his mouth, and he is dragged to his death by a stallion stampeded through the devastated streets of Vladimir.The traitorous prince is beset with deep misgivings about this destructive adventure. Large white geese float from cathedral rooftops to the disordered streets below, all in slow motion. Andrei and Durochka are still in the church and try to come to terms with what has just transpired.

Tatar's Wife

The final scene I have selected is four years later, the winter of 1412. It is a hard winter, and famine stalks the land. Andrei is heating large stones and trying to transfer them to wooden casks to heat water. Durochka is eating an old apple. The Tatar khan rides into the monastery with several of his warriors. They are in a playful mood. The khan feeds frozen meat to quarrelsome dogs. Durochka wants some too. What follows is one of the most intriguing "falling-in-love" scenes in all of filmdom. Andrei tries to intervene, but this situation is beyond his or just about any imaginable power to change. As the khan sweeps Durochka up behind his saddle and he and his warriors gallop out of the monastery courtyard through a roofed gateway, our time is up.

Some commentary or rather a casual discussion --

Tarkovsky created a film about faith in a time when there were no films about religion, apart from satire or anti-religion propaganda. At the same time, people who were religious have tended to view film as a profane medium, inappropriate for religious topics. Andrei Rublev was a 15th-century monk regarded as Russia’s greatest icon writer. While his work is well known and celebrated throughout Russia, little is known of his life except for the handful of icons he left behind. Tarkovsky invented life for Rublev. It is then not an investigation into the painter’s life, but Tarkovsky’s response to what the filmmaker saw and felt by looking at Rublev’s icons.

Moving through ‘a sequence of detailed fragments’ in which Rublev is sometimes present, sometimes only an observer, the film works toward difficult questions: how is experience related, and how can it be communicated? How can art be true to its subject and its audience?How do you paint the trinity without just reducing it to the sum of its parts?

At once humble and cosmic, Rublev was described by Tarkovsky as a “film of the earth.” Shot in widescreen and sharply defined black and white, the movie is supremely tactile—the four classical elements appearing here as mist, mud, guttering candles, and snow. A 360-degree pan around a primitive stable conveys the wonder of existence. Such long, sinuous takes are like expressionist brushstrokes; the result is a kind of narrative impasto.The film’s brilliant, never-explained prologue shows some medieval Icarus braving an angry crowd to storm the heavens. Having climbed a church tower, he takes flight in a primitive hot-air balloon—an exhilarating panorama—before crashing to earth. Fifteenth century Russia was a tumultuous country, never really at peace, and Tarkovsky shows this in particular in the latter half of the film. The theme of conscience is present throughout the film.Tarkovsky plays here with sound and silence, almost deafening silence.

Shooting the entire movie in black and white, Tarkovsky finally dazzles the audience with close-ups of Rublev’s works, revealed for the first time during the movie in all their brilliance and colour. After more than two hours of sombre and austere imagery, the beauty of the frescoes amazes the viewers. The art, born from the endeavours and aspirations of the artist, is presented to the audience in all its grandeur, rising over the everyday like the man on the balloon at the beginning of the movie. This universal quality of the artist and his work makes the historical period irrelevant, performing a spiritual sweep, casting an ethereal spell on the audience.

Andrei Rublev is itself more an icon than a movie about an icon painter. (Perhaps it should be seen as a “moving icon”) This is a portrait of an artist in which no one lifts a brush. The patterns are God’s, whether seen in a close-up of spilled paint swirling into pond water or the clods of dirt Rublev flings against a whitewashed wall. But no movie has ever attached greater significance to the artist’s role. It is as though Rublev’s presence justifies creation.

#world cinema #film #cinema #andrei rublev #andrei tarkovsky

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