Tarkovsky’s masterpiece is one of the greatest films ever made about art and creativity

Director: Andrei Tarkovsky

Cast: Anatoly Solonitsyn (Andrei Rublev), Ivan Lapikov (Kirill), Nikolai Grinko (Danlil Chyorny), Nikolai Sergeyev (Theopanes the Greek), Irma Raush (Durochka), Nikolai Burlyayev (Boriska), Yuriy Nazarov (Prince Yury/Grand Duke Vasily I), Rolan Bykov (Jester), Mikhail Kononov (Foma)

I’ve always been a Tarkovsky sceptic. But Andrei Rublev is a masterpiece. Perhaps only Tarkovsky could have made a film about an artist and never once show a paintbrush in action or design a film about creativity that drips with shocking violence. Andrei Rublev avoids the cliches of cradle-to-grave biography – helped by the fact we know almost nothing about this medieval icon painter – presenting instead a series of vignettes suggesting possible influences on the work of an artist. It makes for an intriguing, fascinating film, challenging but infinitely rewarding.

Tarkovsky’s film roughly chronicles 24 years (1400-1424) in the life of Andrei Rublev (Anatoly Solonitsyn). But this is far from a straight-forward narrative, and the episodes themselves often seem only loosely linked and the movement of time and location often feels hazy. In many of these scenes Rublev is often a quiet observer or a man searching for depth and meaning, uncertain of his own views, aspirations and how he wishes to express his faith.

Over the course of the film, he observes a travelling Jester (Rolan Bykov) punished for mocking the social order, debates theology with his mentor Theopanes the Greek (Nikolai Sergeyev), is tempted by a pagan orgy in the forest and witnesses shocking acts of violence (including taking a life himself) in a civil war between two feuding noble brothers. Eventually taking a vow of silence, it is his witnessing of the rapturous reception of the successful casting of a giant bell – and the relieved shock of the teenage bell-master (Nikolai Burlyayev) that confirms to him the spiritual importance of providing consolation and joy to others through religious art.

Shot in a luscious black-and-white, Tarkovsky’s film presents a series of beautifully composed images that constantly invites us to re-interpret and re-imagine what we are seeing. This is not history as picture-book or progressive story. This is Tarkovsky at his best, a sprawling dream that never tries to clumsily link events to artistic outcomes or obvious motivations, but to suggest how the atmosphere of the world can form an artist’s spirit.

This is a medieval world that feels immersive, grimy and real – but also hums with a gorgeous sense of possibility. Tarkovsky frequently shoots horses, his camera lingering on these free-spirited animals that represent the freedom nature can give us. A close connection with the natural world draws the characters in time and again: Theopanes sits contentedly and allows ants to swarm over his legs, the bell is born in a dug-out crater in the earth itself. Water recurs as a symbol of possibility and temptation: Rublev’s pupil Foma daydreams of flying while washing brushes in water and later meets his death in a river; Andrei spies the naked pagan celebration in the river, then averts his eyes when rowing past their inevitable arrest. In the film’s prologue an early balloonist flies across a river, while at its conclusion Rublev and Boriska crouch and comfort each other in a water-logged field. Nature is elemental, bringing characters closer to an understanding of themselves and others.

In contrast, Tarkovsky’s film is striking for presenting what a destructive, violent and brutal force the ambitions of man can be. A yearning for power and recognition time and again develops into of violence. The jester is consigned to beating and years of imprisonment due to the close-minded resentment of intelligent-but-uninspired monk Kirill (Ivan Lapikov). A group of stonemasons are brutally blinded in the forest (violence even corrupts nature) by the Grand Duke’s men for standing by their rights. Most strikingly, Andrei witnesses a brutal massacre (vividly shot with hellish detail by, the entire sequence echoing the Eastern Front in World War II) in the city of Vladimir, where the Grand Duke’s brother’s forces indiscriminately rape and slaughter the population (including a horde of survivors searching for sanctuary in the church Rublev has just decorated with icons) and brutally torture and murder a monk (culminating in feeding him a melted golden cross). Even the bell-makers labour under the threat of instant death should their work fail and the bell crack.

Tarkovsky perhaps suggests the possibility of beauty and violence goes hand-in-hand for all of us. I feel that is the message of his fascinating – but never clearly explained – prologue. Set in an unspecified time and place, a medieval balloonist takes to the skies while, on the ground, panicked villagers (seeing the flight as witchcraft) attack his assistants. The balloonist flies with joy over the river – then crashes to the ground (and probably his death). This Icarus fable is, perhaps, about the difficulties of reaching for the sublime when the world constantly wants to pull us down. There is little place for invention and creativity in an existence that places a premium on earthly concerns, where art is just another tool for maintaining the power of the elites and the masses fear change.

It’s what Rublev is straining to rebel against. He lives in a world – and it’s hard to resist the idea Tarkovsky was suggesting Soviet Russia was little different – where art is a tool of control, feathering the glory of the powerful. He struggles to paint a Last Judgement because, as he argues with fellow artist Danlil (Nikolai Grinko) he doesn’t want to create an image designed to terrify the masses into faith. The Duke’s motivation for painting his Church is to make it grander than his brother’s. The bell is cast as a show for foreign dignitaries. The jester’s performance is punished for its satire.

Andrei is contrasted with the more overtly intellectual – but uninspired and untalented – Kirill, played with surely resentment and self-loathing by Ivan Lapikov. Judgemental and arrogant, Kirill dreams of having his genius recognised (approached by Theopanes to work with him, he is more interested in having the offer repeated publicly than the work itself) and lashes out at both the jester and his own dog for having the sort of freedom he can never find in himself.

Temptation and vanity also stands in the way of achievement. Shot in a style reminiscent of Christ in the wilderness, Andrei is fascinated by  the pagan orgy he witnesses. He is similarly drawn, for reasons he seems not quite to understand, towards the beautiful holy fool Durochka (Irma Raush), who he will brutally defend from rape in Vladimir. A vow of silence – and a Sisyphean labour moving heated rocks around a snow-bound monastery – is his self-appointed punishment for both his dreams of glory and his yearnings for romantic couplings. Art can be challenging.

But its results can be beautiful and inspire higher feelings. In the aftermath of the massacre of Vladimir, Andrei imagines a discussion with the long-dead Theopanes (Tarkovsky skilfully shoots this sequence with Theopanes appearing at every turn Andrei makes) who scorns Andrei’s grief and guilt over his burned church icons (and the false clash their beauty makes with the brutal world around them) and proclaims their beauty is a purpose in themselves. It’s a feeling Andrei only understands when seeing the people react with joy to the casting of the bell.

The final bell sequence – which brings all characters together to witness – would in itself make a masterful short movie and is certainly the finest extended sequence Tarkovsky ever made and a wonder in its own right. Immersed in the detail – and offering a fine portrait of bullish determination and artistic dictatorialness from Nikolai Burlyayev’s laser-focused Boriska – shot with a striking series of long shots and edits (some of the birds-eye shots are extraordinary) Tarkovsky creates a sequence of inspiration and tension. The careful, omnious, build-up to see if the bell will ring creates the same joyful relief in the audience as it does the watching crowds. It’s also perhaps the finest example on screen of the strangely empty, nervous release the culmination of creativity can bring.

Andrei Rublev is a fascinating, challenging and deeply engrossing art-house picture that alone cements Tarkovsky’s position among the greats. Finding colour only at the end with a series of awe-inspiring studies of the details in Rublev’s paintings, it reaches a finer understanding of the struggles in the soul of the artist than hundreds of more traditional biopics. Solonitsyn is superb as the enigmatic Rublev, the film a brilliant pageant of events (much like the medieval passion play Rublev remembers witnessing) that uses incidents to give us a final picture of understanding. It becomes one of the most oblique but constantly thought-provoking explorations of artists ever made – and a film where hours of thinking only scratches the surface of its possibilities.