Author Archives: Brennan Clark

Hundreds year later, still hilarious

“The Rouge” is a short but puzzling story, one that’s brevity shows equally to its elaboration. Perhaps it is due to my 21st century eyes, but the story reads incredibly stark, impersonal, and most notable bare of emotional. Whereas the operas that we watched earlier were full of emotional turmoil—their plots often driven by interpersonal desire—“The Rouge” depicts marriage in a different light. Instead of being emotional, this text seems void of any emotion between the bride and groom. The marriage and relationship start with a probable rape, one which was only an opportunity due to deceitfulness. The texts plot, instead of being driven by romantic favors, glances, or honey words, is driven by money and social standing. Too often the text labels the cost of objects, the bribes to the nurse, the bribes to one another, the bribe of the icon, the bribe of the estate.

 

This text, even centuries later, is hilarious. By removing any emotion from a classic forbidden love plot, it satirizes the monetary and societal advantages of marriage. Instead of roses just send the rubles! Maybe the perfect piece to read before Valentine’s Day, this text perfectly shows the stark reality of marriage compared to the shadow cast by the romanticized operas. The story’s conclusion, of our groom gaining an estate and becoming more wealthy, and the Annushka being surrounded by her maids “living in great honor with her husband” further shows the story’s hilarity. One expects the lovers to die of sorrow. One expects the parents to never find mercy. No one expects the two to live “happily ever after” especially within the Russian Cannon. But still, they do. Because “the rouge” shows how “a great cheat” can game the system. How love—the read hot, on fire, all consuming love—perhaps, is not at the upmost importance.

Indoor and Outdoor spaces

An interesting theme that I tracked throughout watching Tsar’s Bride was the difference throughout the movie of indoor and outdoor spaces. The film is rife with dramatic irony, where characters are confused as to each other’s motives. From act 1 in the feast, it seems that the moments of confusion or dishonor happen indoors, whereas moments of clarity and truthfulness happen in nature.

From the beginning scene of the feast in act one characters motives are clearly concealed, with the hiding of Lyubasha from the rest of the party, and with the eventual buying of the love potion. In these indoor confined spaces (often framed in a forced perspective so that the characters head is crammed against a ceiling or overhanging doorway) character’s motives are hidden from each other and characters act dishonorably or selfishly. But, in nature, for example the tsar choosing Martha, Lyubasha being truthful to the German man about her use of the potion, and most obviously Martha hallucinating that she is outside as she reveals the truth about her real love thinking the reality of her being chosen to be tsarina was a dream, characters act honestly and openly.

The natural landscape in the film serves as a revealing and truthful space, where oppositely the indoors—where there is extreme ornamentation and social structure—serves as a dishonorable and muddied space.

Lack of Christianity in The Lay

Perhaps because we were reading this text after reading lives of saints, but I was surprised at the distinct lack of Christian imagery, which I was expecting because of the nation’s recent (or at least Kiev’s) baptism. Going through I could only count a few times where “God” was mentioned, and even so there was no reference to Jesus or the Holy spirit. Instead the text seemed rooted in naturalistic spiritual forces, those which would reflect the old pagan Gods. This is pure speculation, but perhaps due to this being an oral story originally, one which is unclear of whether it originates from the capital center, this could reflect a different religious sentiment of those who told it than the official government Christian decree.

 

Regardless, at the end “God shows the way to Igor, the way from Kuman land, to the Russian land,” but instead of calling upon God earlier in the epic for guidance or strength it seems instead the text is obsessed with underlying, unchristian, natural forces. This text under any examination is not Christian.

The martrydom of boris and gleb and the start of a russian christian tradition

The early texts we have read about the first kings and queens who ruled over the Kievan-Ruse are inherently biased in the fact that they are aiming to establish a history of a budding nation. Put differently, their goal is to show how cultural values of the new state were established, and how they echo through history. “The Martyrdom of Boris and Gleb” is an interesting tale, both in what it says about early cultural Christian values and in its purpose to show Christianity’s hold within the Kievan-Ruse.

After Vladimir the Great Christianized the Kievan-Ruse, Christianity had to have been looked at as a non-Russian, or this early in history, a non-Kievan-Ruse practice. Russian did not invent its own religion but copied from their neighbors adopting a foreign practice. When Vladimir baptized the Kievan-Ruse, he brought them into a history and legacy far from their own. But the story of “The Martyrdom of Boris and Gleb” establishes a Kievan-Ruse Christian history for these citizens. It points at their own countryman and shows them as Saints for worship. No longer do citizen have to only read about great Christians as from other countries, but now Saints Boris and Gleb are nationally similar.

The Martyrdom of Boris and Gleb” establishes a uniquely Kievan-Ruse Christian history. The efforts of the future Russians to centralize and nationalize Christianity will be an interesting thread to track the rest of the semester, one that seems to start with Boris and Gleb