Andreï Roublev

Some historical knowledge will definitely not hurt while watching this film.

The medieval society was deeply religious. The church influenced every aspect of people's lives from birth to death and was part of the state. It means religious leaders were as important as rulers.

In Russian society men were wearing beards and women covered hairs. Remove a beard from a man or uncover woman's hair and you will humiliate them, they would feel like modern people being undressed in public.

Paganism is a form of religion, where people believe in many gods instead of one. The main Russian pagan gods are the goddess of the earth and the god of the sun. Among others - the god of storms and lightning, the mythical young women living in forests and rivers. Despite many centuries of suppression of paganism by authorities some in modern Russia still celebrate the feast of Ivan Kupala (which could be translated as Ivan Gathering) depicted in the movie.

Also I have to mention, that Soviet censors told Tarkovski the movie is too cruel. They told him the scene with a burning cow, for example, is absolutely unacceptable. Tarkovski tried to defend the movie. The cow wasn't harmed, was his reasoning. Still the film was cut. The censors knew better what is good and what is not for the viewer.

This brings us to what is the message of Tarkovski in this film. There are many messages actually. I'll be telling only about one here, because it is not hidden. It is there, in the dispute between Rublov and Theophanes The Greek. They both are talented, both want to bring people to humanity. Theophanes is tired, he says - common people live in darkness, they are completely consumed by sin and the only way to make them humans is to scare them and punish them. Rublov advocates for love. He says: people live very difficult life, it's amazing how they endure it. We have to love them, to remind them, they are humans, they are Russians. You see, the first is the position of the Soviet system, the second - of Jesus Christ.

Me? I'm still sitting on the fence. :)

I recommend to watch this movie many times. You will do it without my recommendation though, if you (like me) will not understand everything from the first view and you like to think. The mesmerizing beauty of this movie will help you to return easier. For the first time be prepared for not a cakewalk. There are two things to consider here. One is the cruelty. Though it is absolutely necessary in this film, most of us living in a comfort of modern society are not ready to it. The other is the pace. Often it is a pace of real life.

Peace.

He has ruined cinema for me and this is one of the masterpieces that did it. Everytime you see one of his film's you proclaim: "That's the best picture ever made!" Which can't be true as that was the last Tarkovsky film you saw. I've seen this one many times at the cinema and is the best three hours of celluloid you're likely to see apart from Solaris, which is Tarkovsky anyway.

Tarkovsky wanted to make art that would change people's lives and in this he succeeded. Although his life was troubled and his projects clawed into life randomly from the grip of his film studio bosses, when viewed as a whole they seem to be all part of some great plan that was meant to reach fruition right from the start. He believed that ultimately it is best to do things that deepen one's inner life rather than impoverish it. That may explain why you leave most Hollywood films feeling soiled. There are too many great scenes and moments in this astonishing and monumental work to mention so I won't. Suffice it to say it would have been fascinating to have seen what Tarkovsky would have made had he lived and returned from exile to his homeland. Recent events in Russia and the Balkans make this film even more vital and pertinent today.

The trouble is Tarkovsky's films have such extraordinary purity and spiritual depth that no other films seem able to satisfy one in the same way. They seem flat, lifeless and unable to compete. Why watch the let's-pretend-grown ups like Tarantino when you can watch a real grown up? So like I said, Bloody Tarkovsky. He has ruined cinema for me.

Just as Andrei Rublev faced doubt about whether or not, having sinned, he could continue his celebrated iconography, I likewise find myself in two minds about Andrei Tarkovsky's film. My experience with the director's other work is, as usual, limited, but I still couldn't shake that persistent expectation that I would love 'Andrei Rublev (1969).' There is certainly much to love about it, but my appreciation for the film can best be described as admiration rather than affection, and, though I can speak with only the utmost praise for Tarkovsky's achievement, it doesn't occupy that exclusive space close to my heart. The film is a deeply-personal religious work, an examination of faith and moral values, and so perhaps it's inevitable that the film didn't leave such a deep impression, considering my preference towards atheism; one unfortunately cannot discard all personal convictions for the mere purposes of appreciating a work of art. I do, however, like to think that the majesty of cinema, in most cases, is able to transcend religious boundaries.

Andrei Tarkovsky released his first feature-length film, 'Ivan's Childhood,' in 1962. Even prior to its release, the director had already expressed interest in filming the life of great Russian iconographer Andrei Rublev, even though very little is actually known about his life. Working with a screenplay written by himself and Andrei Konchalovsky, Tarkvosky began filming in 1964, and a 205-minute cut was screened for a private audience in Moscow in 1966. The critical response, however, was mixed, and sizeable cuts were made to the film's running time, before a 186-minute version screened out of competition at the Cannes Film Festival in 1969. I'm not entirely sure which version I ended up watching; the time counter indicated somewhere around 165 minutes, though my brief research couldn't uncover any major missing sequences. In hindsight, I should probably have held out for longer and acquired the Criterion Collection DVD, which restores the picture to its four-hour glory. In several years' time, when I inevitably decide to revisit Tarkovsky's film, I'll make certain to do just that.

'Andrei Rublev' is divided into nine distinct segments, including a colour epilogue displaying Rublev's weathered icons as they exist today. They each explore a facet of the great painter's life, placing particular emphasis on his faith in God and how it relates to his work on frescos and icons. Interestingly, though Rublev (Anatoli Solonitsyn) himself appears in most of the stories, he is often hidden in the background, a passive observer on the behaviour of others, including Kirill (Ivan Lapikov), who is jealous of Rublev's recognition, and young Boriska (Nikolai Burlyayev), who successfully casts a bell using faith rather than knowledge. One consequence of this narrative format is a lack of cohesiveness in Tarkovsky's storytelling. We adequately follow the plot of each segment, but, as the whole, the film doesn't seem to build towards any notable climactic revelation – the completed film is equal to the sum of its parts, which is still very impressive, but pulls it short of being a masterpiece. Once again, however, I must acknowledge that the 205-minute version may potentially correct this problem.

One statement that can not be disputed, however, is that 'Andrei Rublev' really is a beautiful piece of film-making. Vadim Yusov's black-and-white photography captures the exquisite delicateness of nature with almost heartbreaking intricacy; even the raindrops of a midday shower are imbued with the gentle elegance of the Heaven from which they ostensibly fell. Tarkovsky finds simple beauty in the quiver of a tree branch in the breeze, the leisurely flow of a river, herds of livestock fleeing from an aerial balloon. In portraying the complete opposite, the destruction of nature, the director is capable but not quite the master he is otherwise. The raiding of Vladimir by a troop of Tatars was obviously supposed to be the centrepiece of the picture, but Tarkovsky underplays every detail to such an extent that his "chaos" ultimately winds down into a staged conflict. Compare this sequence with Sergei Bondarchuk's burning of Moscow in 'War and Peace (1967),' in which one feels as though he has descended into the fires of Hell, and the contrast is telling.

I follow several threads of fine films. Most of these concern intelligent notions of structure, of architecture. Welles, Greenaway, Eisenstein, Kurosawa. These mend sense and intellect enhancing both.

But there is another thread, one that eschews selfaware structure -- where idea is anathema. Nature is celebrated. Rich intuition and meditative spontaneity are sufficiently nutritious in some hands, but these are amazingly few. The so-called 'new wave' tried it, at least initially. Lots of other appearances as well, mostly failures, some lovely. Among the attempts, I know of only two filmmakers who have mastered this tricky approach of avoiding knowledge: Tarkovsky and Malick. Of these, Malick is more abstractly sensual.

After all, Tarkovsky must deal with that dark cloth of Russian self-pity, that tradition of grand themes and epic fate, something which does not burden Malick. So the metaphoric content is heavy. That's fine, an acceptable skeleton for a nearly three hour meditation. All is self-referential: a set of images about an imagemaker: the actor's wife played the retarded girl who factors so importantly. During the production he was cheating on her with who was to become his second wife. The girl goes off with a Tartar, leaving Rublev. Many other scenes refer to Rublev's situation, resolved by Tarkovsky's action. For instance, we have a sequence where Rublev hesitates to paint a scene of fateful pain. This is followed by Tarkovsky doing just that. The extension of metaphor among parts of the film (ballooner and bellringer to Rublev's story) extends from the film to the filmmaker and thence from him to us.

What I found even more interesting was his confidence in complex compositions and long, long multiperspective tracking shots. Compared to other swoopers, this camera seems curious, impetuous, not at all as if the shots were planned. Hard to believe it is only his second feature. This alone expands one's imagination with only a couple viewings, but combined with the notion of folded metaphor (including visual metaphor) it becomes a truly great and singular work.

(Some classical symmetries touch multiple places: a jester within the play; solitude in the context of relationship; creating in the unknown; broken symmetry through one twin killing another. Some new ones: pagan fire and water underlying ritual exuberance, either sex or religious art.)

Alas, the DVD has a discouragingly vapid commentary. But then I guess that's the whole point, and with the loss of potatohead Soviets, we need to substitute the next best thing.

The life and times of Andrei Rublev, Russian iconographer of the early-15th century. Over seven periods in his life, spanning 1400 to 1424, we see the history of Russia, the power struggles, the role of the church and religion and Rublev's dedication to his calling.

A bit difficult to review this movie. It is clearly the work of a master craftsman: the exquisite cinematography, the sheer scale of the subject matter and time period, the themes, the obvious adoration director Andrei Tarkovsky has for his subject.

Yet it is often quite a grind to watch: clocks in at well over 3 hours and moves very slowly. Several scenes will go by without development in plot or theme. Furthermore, the separate time periods don't necessarily form a narrative. They often just feel like things happening, with no connection between them.

While acknowledging that the film is well made, I fail to see how it is so highly regarded. I did not come away feeling that I had just watched a masterpiece, something incredibly profound or moving.