Friday, May 01, 2015

Aelita & The Heart of a Dog






"Touch my lips with your lips, the same way they do on Earth" commands Aelita,  Queen of Mars.

The early years of Soviet Russia witnessed bold experimentation in the arts. In particular, Science-fiction was hugely popular during the 1920's in Russia,  especially the novels of H.G.Wells, whose short stories often describe an advanced society shaped by scientific progress. Speculation upon scientific discovery and themes found in H.G Well's novels, inspired Russian novelists such as Mikhail Bulgakov, Aleksei Tolstoy and Alexander Belyaev to discuss the moral implications of scientific discoveries, both real and imaginary to a fast changing Russian society. Science-fiction also found expression in Russia in the newly emerging art form of mass entertainment, the cinema. 

Aelita

First screened in 1924, Aelita was one of the earliest of all science-fiction films. It tells of Los, a engineer living in Moscow who dreams of Aelita, the Queen of Mars. He builds a spaceship to take him to her, and they fall in love. However, Los soon finds himself involved in a proletarian uprising to establish a Martian Union of Soviet Socialist Republics. Los's imaginary trip to Mars concludes with the engineer consigning the manuscript of his literary fantasy to the fire, solemnly uttering the Communist Party sentiment, 'We have more serious work to do'.

Intended as ideologically correct mass entertainment which could compete both in Russia and abroad with Hollywood, while also being art-house cinema of a quality equal to German Expressionist films such as Fritz Lang's The Cabinet of Dr. Caligari (1920), the film critic Ben Sonnenberg wrote of Aelita-

"It has interplanetary travel, romance, murder, theft and fraud, a comic detective, thoughts about mankind's future in space (also comic) and political comment. Its scenes here on Earth are, well, earthbound: the acting is naturalistic. Its Mars, by contrast, is out of this world". 

The strength of Aelita as a film rests upon three solid foundations, a well-written script, its overall direction, and the originality of its set, decor and costumes.

Directed by Yakov Protaznov (1881-1945) the ‘King of Russian silent film’ Protaznov had already directed over 80 feature films between 1911 to 1918 when he was persuaded to return to Russia from France and Germany where he was developing a new career. Protaznov's skills as a film director successfully linked Russia's hitherto isolated film-industry with important trends in contemporary world cinema. Aelita's influence can be seen in films such as Fritz Lang's Metropolis (1927) and later in the American Flash Gordon serial (1936).

The most original feature to modern viewers of Aelita are its Martian-style sets and costumes which were coordinated in the distinctive avant-garde style of Russian Constructivism by the Franco-Russian designer, Alexandra Exter (1882-1949).

The producers of Aelita struggled to acquire scarce resources such as 70,000 feet of negative film, aluminium and celluloid to build Mars and one of the most impressive cast and crew ever assembled in the 1920's for a film. The opening night of Aelita was unprecedented in Russian film. The theatre facade was decorated with 'giant figures of Aelita and Tuskub,the princess and King of Mars, surrounded by illuminated columns and geometric shapes approximating to the films 'Martian' decor and illuminated with flashing lights'.

The huge success of Aelita was propelled by factors such as the re-publication of Russian scientist Konstantin Tsiolkovsky's mathematical calculations which proposed that spaceflight was a real possibility. Tsiolkovsky's speculations sparked newspaper stories in 1924, the year of Aelita's release, about rockets and spaceships that would be carrying people into space. 

There was inevitably an ideological backlash to the success of Aelita. Criticized for its excessive budget and attacked for its Western-style escapism, commercialism and ideological compromise; with the emergence of another style and direction to Soviet cinema, notable from Sergei Eisenstein (1989-1948) Aelita was swiftly dropped from distribution and circulation. 

Today Aelita is regarded as a film of international significance. Its not rocket science to realize that its contribution to popular interest in space travel helped to plant the seeds of Russia's early dominance in the space race. The first generation of Soviet space engineers, Sergei Korolev (1907-66) and Valentin Glushko (1908-89) for example, were inspired not only by Tsiolkovsky's mathematical calculations, but also by science-fiction such as Aelita. The rocket engineer Vladimir Chelomei (1914-84) even named his proposed mission to send people to Mars Aelita, after watching the film as a 10 year old boy.

The script of Aelita was based upon a story written by Aleksei Tolstoy (1883-1945) upon his feted return to Russia in 1923. Tolstoy, like several other Russian authors, was inspired in his writing Aelita from reading the science-fiction of H.G.Wells.

H.G.Wells
















The English author H.G.Wells (1866-1946) is often credited as being 'the father of science-fiction'. Because his novels are written in a clear, unsophisticated style, with few unproblematic nuances of meaning in translation, (unlike authors contemporary to him, the writings of D. H. Lawrence, Joseph Conrad and Virginia Woolf, for example),  Wells's short stories and the novels The Time Machine (1895) The Island of Doctor Moreau (1896), The War of the Worlds (1898), were hugely popular with Russian readers as exciting adventure stories which also involve discussion upon future scientific and technological progress. They subsequently influenced several early Soviet Russian science-fiction writers.  

H.G. Wells's novels became first available in  Russian translation as early as the 1890's and became even more popular after the 1917 Revolution. H.G.Wells himself visited Russia several times, both before and after the 1917 Revolution and during the era of Stalin. A great admirer of Russian culture, upon his first visit to Moscow in 1914, H.G. Wells attended a performance of Chekhov’s The Seagull with Olga Knipper and Stanislavsky in leading roles. He declared the play to be a revelation to him and that even if he had not known the drama he would have understood everything just by watching the wonderful acting.

Through his friendship with Maxim Gorky, H.G.Wells was introduced to, and discussed political matters with some of the highest-ranking Communist Party officials, including Vladimir Lenin and Joseph Stalin. Well's high reputation among some Party members was such that Anatoly Lunacharsky, the first Soviet People's Commissar of Education, responsible for culture and education, in an introduction to a new six volume edition of H.G. Wells's writings in 1930, declared him to be, 'one of the best psychologists in contemporary literature'. And to this day H.G.Wells novels are listed on the Russian State education reading list.

Mikhail Bulgakov
















One of H.G. Wells admirers was Mikhail Bulgakov (1888-1940) who published his novella The Fatal Eggs (Роковые яйца) in 1924. Also known as The Red Ray (Луч жизни) Bulgakov's story tells of an eccentric zoologist who accidentally discovers a ray which accelerates the growth. One influential source behind Bulgakov's short story was H. G. Wells's The Food of the Gods and How It Came to Earth (1904) in which two scientists also discover a way to accelerate growth. Bulgakov's The Fatal Eggs even references H.G. Wells's The Food of the Gods in a conversation held between the zoologist Persikov and his assistant Ivanov who declares-

Do you understand, Vladir Ipatych,” he continued excitedly, “H.G.Wells’s heroes are nothing compared to you... and I thought that was all make-believe.. Remember his Food for the Gods !”
"Ah, that’s a novel, " Perisov replied.
"Yes, of course, but it’s famous!"
"I've forgotten it, "Persikov said. "I remember reading it, but I've forgotten it".

Bulgakov's short story The Fatal Eggs concludes in the death of a horde of giant snakes from cold weather, not dissimilar to the death of the aliens in Well's The War of the Worlds. One interpretation of Bulgakov's The Fatal Eggs is that, like the 1917 revolution, scientific experiments can set into motion events which become increasingly uncontrollable. In late 1924, Bulgakov wrote in his diary of his short story - 'Is it a satire? Or a provocative gesture? ... I'm afraid that I might be hauled off ... for all these heroic feats.' Bulgakov's fear of being admonished by Soviet officialdom were realized following the ban upon his subsequent novella, The Heart of a Dog (1925).

Inspired from a reading of H.G.Well's, The Island of Doctor Moreau in which Doctor Moreau, an eminent, but discredited scientist, creates human-like beings from animals through vivisection, H.G.Wells's novel debates a number of philosophical themes, including pain and cruelty, moral responsibility, human identity, and human interference with nature. In a new Russian translation of The Island of Doctor Moreau in 1930, Mikhail Zavadovsky, a biologist and specialist in mental processes enthusiastically exclaimed of H.G. Well's portrayal of the human mind and its capacities-

'The central idea of this novel is that human will and knowledge will achieve this goal when, with a scalpel in his hand, man will be able to change and reorganize living organisms'.

H.G.Wells himself in an essay entitled The Limits of Individual Plasticity (1895), expressed a firm belief that the events depicted in The Island of Doctor Moreau are entirely possible if vivisection experiments were ever tested outside the confines of science fiction.

Heart of a Dog


Ever since Mary Shelley's Frankenstein (1818) Science fiction has been closely linked to tales of medical horror. Mikhail Bulgakov, a qualified doctor, in his novella The Heart of a Dog (Собачье сердце,1925) tells of the genius Professor Preobrazhensky (preobraz being a word-play upon the Slavic word for transformation) who, one winter's day, entices a stray dog to his home in order to conduct a hideous experiment. Operating upon the dog, Preobrazhensky implants the pituitary gland and testes of an unknown person into the dog Sharik.

Although Professor Preobrazhensky warns his devoted assistant Bormethal against trying to create a genius artificially  .. 'what if the the dog had been given the pituitary gland of a great man, a Spinoza, instead of a criminal, alcoholic itinerant balalaika player?' he asks, nevertheless he proceeds with his experiment, with both grotesque and comic consequences.

There is a claustrophobic feel to Bulgakov's novella. The action rarely leaves the confines of his seven room apartment. His servants obey him without hesitation and he himself represents the old order of Russia, authoritarian and respectful of foreign culture, attending the Bolshoi theatre and forever humming to himself an aria from Verdi's Aida ' On the Banks of the Nile' while conducting his surgical experiments. 

Bulgakov's novella has similarities in its thematic concerns with the European legend of Dr. Faustus, Mary Shelley's Frankenstein as well as H.G.Wells The Island of Doctor Moreau in its discussion upon the moral integrity of scientific experiments. According to one literary critic the message of The Heart of a Dog is that man must recognize the existence of limits to his powers; that there are realms, divine and natural, where he cannot tread without the danger of creating something blasphemous and unnatural- without carrying out a Satanic act. This idea was antithetical  to Communists, whose entire agenda was based on the notion that God does not exist, that nature was infinitely plastic, and that they could create a new, better man.

Bulgakov's novella displays Gogolian-Chekhovian buffoonery, ridiculing attempts to create a new Soviet superman and Communist party rhetoric such as- 

"Man will make it his purpose to master his own feelings, to raise his instincts to the heights of consciousness, to make them transparent, to extend the wires of his will into hidden recesses, and thereby to raise himself to a new plane, to create a higher social biologic type, or, if you please, a superman."

Because of his sharp, thinly-veiled criticism of Russian communism, Bulgakov's novella was immediately banned by Soviet officials and not officially published until 1987, almost 60 years since it was first penned.

The literary critic James Meek detected in The Heart of a Dog the influence of H.G. Wells, Gogol and Bulgakov's friend and contemporary Yevgeny Zamyatin (1884-1937) the author of We (1924). Zamyatin's highly-influential science-fiction novella depicts a future dystopia in which those rebelling against totalitarianism are surgically operated upon in order to make them obedient to the State. Zamyatin's novel predates and in all probability influenced the dystopian themed novels of Aldous Huxley's Brave New World (1931) and later in 1949 in George Orwell's 1984. 

Alexander Belyaev















The cross-referencing and shared influences between Russian and British science-fiction writers reached a new zenith in the author Alexander Belyaev (1884-1942). Belyaev also catered to Russian hopes and fears for scientific discovery to dramatically transform lives. His first story, Professor Dowell's Head ((Голова Профессора Доуэля, 1925) concerns itself with a head transplant. Subsequent stories feature a man with transplanted shark-gills, Amphibian Man ( (Человек-Амфибия, 1928) The Air Seller (Продавец воздуха, 1929) in which a gigantic air-machine literally hoovers up all military opposition, and KETs Star (Звезда КЭЦ, 1936) a tribute to the recently deceased Russian scientist,  Konstantin Tsiolkovsky (1857-1935).

Alexander Belyaev first read H.G. Wells when convalescing from tuberculosis as a young man and eventually met his literary hero in Leningrad in 1934. Like many Russian writers Belyaev lived a short, tragic life, dying from starvation in the Soviet town of Pushkin while it was occupied by the Nazis. (Yevgeny Zamyatin died in poverty of a heart attack in 1937 aged 53, Bulgakov died from an inherited kidney disorder aged 48).

In Belyaev's death one of the greatest examples of a love of literature transcending narrow Nationalist interests occurred. A Nazi officer and four soldiers carried Belyaev's starved body from his home and conducted a burial. The officer spoke a short eulogy at his grave, saying that when he was a boy, he had loved reading the writer's books translated into German.

Today, in a continuing reciprocation between Russian and English science-fiction writers, English readers are indebted to the translator Maria K. the pen name of Maria Igorevna Kuroschepova (b. 1975) for introducing Belyaev's works to a wider audience. 

Sources

Wikipedia (Aelita, H.G. Wells, Alexander Belyaev and The Heart of a Dog)


'The Reception of H.G..Wells in Europe', edited by Patrick Parringer and John S. Partington published by Bloomsbury Academic 2013
Chapters 'H.G.Wells in Russian literary Criticism 1890s-1940s' and 'Future Perfect: H.G.Wells and Bolshevik Russia, 1917-32'.

DVD sleeve notes to 1991 Kino International release of Aelita by David Shepard

Images

Top- A still from Aelita
Next - Photograph of H.G. Wells
Next -Photograph of Mikhail Bulgakov circa 1910
Next - A  1988 production in sepia of The Heart of a Dog
Last - A Photograph of Alexander Belyaev

Monday, February 23, 2015

The Bolt











Dmitri Shostakovich's ballet The Bolt (1931) is a riveting example of experimentation in music in the Soviet Union before the Stalinist doctrine of socialist realism restricted artistic freedom of expression. According to the musicologist Francis Maes -

The most important creative work of this period was that of Dmitry Shostakovich (1906-1975). Together with Myaskovsky he wrote music of lasting significance during the first Soviet period, that is, the period between 1926 - the year of his first symphony - and 1936, when the Party leadership shackled his creativity.....Shostakovich was a passionate  champion of Soviet modernism. In Shostakovich’s early work, Soviet culture received its clearest musical expression, as witness the astonishing First Symphony, the daring symphonic experiments from the Second to the Fourth Symphonies, the ballets The Golden Age, The Bolt, and The Limpid Stream, the operas The Nose and Lady Macbeth of the Mtsensk District. [1]

The one and only performance of The Bolt was on April 8th 1931. Immediately after its first performance it was banned and not performed again until 74 years later in 2005. Following its ban Shostakovich rescued material from the music score of 2 hours duration to create a condensed thirty minute concert suite. Its through the orchestral suite that the music of The Bolt (opus 27a) is known today.

The ballet's thin plot, by Viktor Smirnov, reveals why The Bolt failed to impress the critics and why it was banned. The protagonist, Lazy Idler, is a drunken lout, who upon being sacked from his factory post, seeks revenge on his employers by convincing a hapless sidekick, Goshka, to throw an enormous-sized bolt into one of the working lathes. The scheme succeeds and the lathe short-circuits. Lazy Idler points the finger of blame at an upstanding member of a team of Shock workers, Boris, but the guilt-ridden Goshka confesses to his role in the crime. Lazy Idler is detained by the factory guards, inspiring a celebration among the foreman and laborers, who cheerfully return to the production line. [2]

The musicologist Gerard McBurney stated of The Bolt - "The waspish and delightfully colourful score bowls along like a children’s cartoon-film, every number full of drama and parody and fine take-offs of serious and popular music of every kind." McBurney succinctly identifies two strong characteristics of Shostakovich's music, namely, the cinematic and the art of parody.

It was through the economic necessity of having to provide piano accompaniment to silent-films as a teenager at Leningrad cinemas that Shostakovich acquired his driving, dramatic style, so readily adaptive to the rapid action of cinema. Works such as the programmatic 11th and 12th symphonies which aurally depict the historical events leading up to the 1905 and 1917 revolutions, and the Piano Concerto no. 1 for trumpet and strings (1933) which includes rapid passages of cartoon-like humour are characteristic of Shostakovich's 'soundtrack narrative' style. But above all, it's Shostakovich's ability to mimic and parody musical styles which The Bolt is an early example of. Sarcasms, quotes and quips follow in swift succession, while the musical styles associated with jazz, folk-song, military marches and the tango, as well as the parodying of western sentimentality, are included in The Bolt.

The first and last movements of The Bolt suite reveal the full extent to which Shostakovich's mastery of orchestral technique had already developed. In the opening movement of the  suite, Beethoven's well-known 'Fate or 'Destiny' motif is quoted, only to be swiftly answered by the factory whistle. The Bolt also includes some fine examples of Shostakovich's witticisms, notably in the hilarious Drayman's Dance which celebrates the joy of alcohol and drunkenness. It is occasionally performed as an encore, including by the Russian State Symphony Orchestra following a performance of Shostakovich's 5th symphony at St. Andrew's Hall, Norwich in 2003.


Besides highlighting the taboo subject of industrial sabotage, The Bolt asks the difficult question of what's to be done with the non-conforming individual who doesn't meet official productivity quotas and fails to conform to State ideology, refusing to march to a dictated beat. There are three possible options open to Governments in the face of non-conformity, namely, ignore, integrate, or eliminate; the hallmark of a totalitarian state such as Stalin's being to eliminate.

The set designer of The Bolt, Tatiana Bruni (1902-2001) gives a valuable first-hand account of the only performance of the ballet.

At the time the dress rehearsals were open to the public at large. the theatre seemed overcrowded. As soon as the curtain opened, applause rang out, when the factory started to move, the applause transformed into an ovation that did not let up until the end of the spectacle. the dancing chapel and the individual costumes delighted the public. I swear by all that is sacred that this took place. The catcalling of the opposition (manifest philistinism!) was drowned out by the applause. But the spectacle was withdrawn. It was performed just once. We somehow became responsible for a "failure". They rebuked us in the press. I've remembered the title  of  one article. 'Bolt and chattering formalists'. Not one sketch was left to me,  some of them were destroyed in the theatre by particularly zealous "socialist realists".....We were unaware at this time art had veered sharply to the side of realism. The 'terrible'  words 'socialist realism' had appeared. [3]

Socialist realism was made the official doctrine of the Soviet Union in 1932. It was a doctrine which demanded traditional forms of representation. The Bolt, with its Constructivist leanings and bold choreography was consequently branded a failure and the director of the Mariinsky Ballet at the time, Fedor Lupukhov was forced to resign from his position.

Following the ban on The Bolt Shostakovich used subject-matter less controversial in his music, in the hope of not drawing attention to himself. He wrote a number of film scores, a genre in which he was active throughout his life. However, when in 1936 Stalin visited the theatre to hear the phenomenally popular opera Lady Macbeth of the Mtsensk Region Shostakovich was denounced personally by Stalin. The cat-and-mouse game played between Shostakovich and Stalin is well-documented. Some of the casualties of Great Terror of Stalin's era in which many of Shostakovich's friends and relatives were imprisoned or killed include -  his patron Marshal Tukhachevsky (shot months after his arrest); his brother-in-law Vsevolod Frederiks (who was eventually released but died before he got home); his close friend Nikolai Zhilyayev (a musicologist who had taught Tukhachevsky; shot shortly after his arrest); his mother-in-law, the astronomer Sofiya Mikhaylovna Varzar (sent to a camp in Karaganda); his friend the Marxist writer Galina Serebryakova who served 20 years in camps; his uncle Maxim Kostrykin (died); and his colleagues Boris Kornilov and Adrian Piotrovsky, both of whom were executed.

Shostakovich's response to his denunciation resulted in his profound and monumental 5th symphony in D minor  op.47 (1937) which carries the title A Soviet artist's response to just criticism.  According to Wikipedia -

During the first performance of the symphony, people were reported to have wept during the Largo movement. The music, steeped in an atmosphere of mourning, contained echoes of the panikhida, the Russian Orthodox requiem. It also recalled a genre of Russian symphonic works written in memory of the dead, including pieces by Glazunov, Rimsky-Korsakov and Stravinsky. For an audience that had lost friends and family on a massive scale, these references were apt to evoke intense emotions. This was why the Fifth Symphony was received and cherished by the Soviet public unlike any other work as an expression of the immeasurable grief they endured during Stalin's regime.

Shostakovich wrote music for one more ballet, The Limpid Stream in 1936. The genre was left open to development by  the home-sick and somewhat politically naive Sergei Prokofiev upon his return to Russia to create what remains the most well-known and loved of Soviet ballets, the traditional in style, Romeo and Juliet (1940). But it is Shostakovich's The Bolt which epitomizes the hope and optimism experienced by many Russians in creating a new, fairer society in the early years of the Soviet Union's history.



Coincidentally there is, until the end of February, an exhibition of costumes, designs and photographs of the first production of The Bolt at the Gallery for Russian Arts and Design ( GRAD ) based in London.



The 2006 DVD of the World premiere production of The Bolt with choreography by Alexei Ratmansky, the Bolshoi Ballet and Orchestra of the State Theatre Bolshoi, Moscow is a joy to watch.



Notes

[1] Maes, Francis; Arnold J. Pomerans and Erica Pomerans (translators) (2002) A History of Russian Music: From Kamarinskaya to Babi Yar. Berkeley and Los Angeles: University of California Press.

[2] Simon Morrison's notes to the Bel Air 2006 DVD production of The Bolt
[3] Ibid.
[4]  New York Times review of 'The Bolt' and GRAD exhibition


Tuesday, January 27, 2015

The Golden Cockerel



Discoursing once more on avian symbolism in Russian music, as if a phoenix revivified, this time focusing on Rimsky-Korsakov's The Golden Cockerel  (previously Swan Lake and The Firebird) and Russian classical music in general.

Nikolai Rimsky-Korsakov (1844-1908) the composer of The Golden Cockerel (1907) was one of the 'Mighty Five', also known as 'The Mighty Handful' (Russian: Могучая кучка, Moguchaya kuchka) a group of amateur composers who aspired to create a music which was distinctly Russian. Utilizing folk-song and emphasising the 'asiatic' and oriental aspects of Russia's vast Empire, along with developing a highly original orchestral style and coloration, the 'Mighty Five' endeavoured to create music equal and antithetical to the Western Viennese tradition of music-making. However, in reality the 'Mighty Five' were only four of any significance, for music critic Cesar Cui never wrote any music which was Russian in either style or melody.

Although only amateurs, the four remaining composers of the 'Mighty Five' together created characteristic Russian music in subject-matter, melody, rhythm and orchestral colour. One fanciful way to contrast the styles and artistic temperament of these four Russian composers is to loosely juxtapose them to another group of equally ground-breaking composers, the British 'Fab Four' of 1960's pop music, the Beatles.

The highly-original genius of 'rebel' group member Modest Mussorgsky (1839-1881) was the composer of the epic national opera Boris Godunov with its sharp observations upon the relationship between church and State in Russia, and the hallucinatory nightmare tone-poem Night on a Bare Mountain. Mussorgsky also had a hedonistic streak of self-destructive bravado in him, resulting in his premature death from alcoholism aged just 42.  He's not unlike a kind of 'John Lennon' figure in his revolutionary ideals and love of the people to the Russian Nationalist composers.

Like Mussorgsky, Nikolai Rimsky-Korsakov was also self-taught. Over decades of industrious study he created his own unique sound and orchestral palette, which, combined with his ability to integrate folk-song from Russia's many regions into his music, resulted in his appointment as a professor at the prestigious Russian Conservatoire and becoming a leading figure of Russian music, particularly after Tchaikovsky's death in 1893. As a mainstream composer, especially in the popularity of his operas, many of which were regularly performed from the 1890's onwards, and long outliving Mussorgsky and Borodin, Rimsky-Korsakov roughly equates as the 'Paul' of the Russian 'Fab Four'.

The quieter, often overlooked, but no less talented, if not the most productive member of the Russian 'Fab Four', was the chemistry professor, Alexander Borodin (1833-1887). Borodin's tone-poem In the Steppes of Central Asia aurally depicts the geographical vastness of Russia's Imperial Empire, while his opera Prince Igor with its famous Polovtsian Dances, harks back to the splendour of Russia's early history. Borodin may be considered as the 'George' of the Russian Fab Four.

The group's mentor Balakirev, himself an original composer as his oriental tone-poems Islamey and Tamara demonstrate, performed the role of impresario not unlike Brian Epstein in his influence upon the group's image and ambitions. Cesar Cui (1835-1918 )  fulfills the role of  'Ringo' in this analogy.

Although he wrote over 15 operas, Rimsky-Korsakov is nowadays only known by many today for the miniaturist tone-poem, The Flight of the Bumble-Bee, however, a closer familiarity with his music reveals that during  a white-heat of creativity, he composed three great orchestral masterpieces - the suite Capriccio Espagnol, a dazzling pastiche of Spanish melodies, the gorgeous in 'Neo-oriental' orchestral colour, Scheherazade, an orchestral showcase and one of the most frequently recorded works in the classical music repertoire, and the stirring Russian Festival Easter Overture based upon the Slavic liturgy of the Orthodox Church. Miraculously, all three of these works for large-scale orchestra date from the single year span of 1887-1888.

Because Rimsky-Korsakov out-lived the tragically short lives of Mussorgsky and Borodin, he often took it upon himself to edit and complete his compatriot composers' unfinished works. It was not until an original manuscript of Mussorgsky's  tone-poem Night on a bare Mountain was discovered in the 1970's that the full extent of Rimsky-Korsakov's academic styled 'tidying-up' became known. Such are the differences between Mussorgsky's original, rough and vigorous aural depiction of a Witches Sabbath, to those of Rimsky-Korsakov's much better-known 'tidied' version, that the Dutch musicologist Francis Maes declared -

'Rimsky-Korsakov considered the work impossible in the form which Mussorgsky had written it. Rimsky-Korsakov's own version, therefore, cannot be fitted into the category of redactions and orchestrations; it is. rather, a radical composition, loosely based on the same thematic material but wholly different in structure, orchestral colouring, and expression, so much so, in fact, that Mussorgsky can no longer be considered its author.' [1]

Rimsky-Korsakov was paradoxically both a progressive and a conservative composer. His early style was based upon his mentor Balakirev, as well as Hector Berlioz, and Franz Liszt while in his latter development he was heavily influenced by Wagner and Debussy. Considered as directly influencing two generations of Russian composers, in particular Stravinsky, as well as non-Russian composers, Maurice Ravel, Claude Debussy, Paul Dukas and Ottorino Respighi, among others.

In The Golden Cockerel Nikolai Rimsky-Korsakov returned to a political theme. Transforming a poem by Pushkin, which in turn was based upon a tale by the American author Washington Irving, Rimsky-Korsakov's fairy-tale opera is in fact a thinly-disguised political statement which is highly critical of Russia's recent defeat military in the Russo-Japanese war of 1904, its also a scathing attack upon Russian Imperialism in general, and even ridicules on a personal level, the last of the Romanov's Tsar Nicholas II. Rimsky-Korsakov never lived to hear his opera performed. The stress caused from its being banned most probably exasperated his medical condition of angina.

Musically, Le Coq d'Or ( as it's frequently known  from its first production in Paris 1914) features some of Rimsky's most developed and radical tonal language. The combination of full orchestra, chorus and soloists including a colorata soprano, results in a musical palette awash with oriental-coloured scales and melodies, often to gorgeous effect and exemplary of Rimsky-Korsakov's so-called Neo-Oriental style, which he first conjured in his Antar symphony, and famously in his large-scale, Arabian-themed orchestral suite, Scheherazade (1888).

In the prologue to the first of three acts of Le Coq d'Or, an astrologer appears announcing a disclaimer-  although the following fairy-tale happened far away, a long time ago, such tales can be instructive, he informs the audience. Whether with this disclaimer Rimsky-Korsakov hoped to outwit the Imperial Censors isn't known. A few years earlier his support for students during the 1905 revolution, had resulted in a temporary suspension of his professorship from the conservatoire and a ban on the performance of his works. However the very name of the fairy-tale's Tsar Dodon is a deliberate word-play upon the name of the extinct dodo bird and throughout the opera Rimsky-Korsakov ridicules Tsar Nicholas II personally through the character of Tsar Dodon.  

In the Introduction and Bridal Procession to the orchestral suite of  Le coq d'Or Rimsky-Korsakov employs the startling compositional device of a rapid change of key and mood; the opening alarm-call of the cockerel, announced by trumpet is swiftly followed by a brooding theme upon cellos, to depict the lugubrious mood of King Dodon in his palace. The Introduction quotes all the major themes and motifs of the opera, much of which is in Rimsky-Korsakov's highly-evocative 'neo-oriental' style, it also includes musical passages conjuring a dreamy fairy-tale world along with some exciting syncopated rhythms.

The decorative arts in Russia were well-developed by the early 20th century, including in design and art-work for stage-sets and theatrical costume. An amazing array of artwork by the designer, Natalya Goncharova of decor based upon woodcuts, homespun fabrics, folk ornaments and icons for the 1914 Paris production of Le Coq D'Or  is featured during the 6 minute video clip here -



Nikolai Rimsky-Korsakov's support for students during the 1905 Russian revolution resulted in his being suspended from his teaching position at the Conservatoire and a ban on the performance of his works. How exactly he hoped to outwit the Imperial Censor's scrutiny is unclear, the very name of the fairy-tale's central character, Tsar Dodon, is a deliberate word-play which strongly hints of the Tsar's likeness to the extinct dodo bird; and in fact throughout the opera Rimsky-Korsakov ridicules Tsar Nicholas II personally through the character of Tsar Dodon.

In the first act of the opera, King Dodon in his Palace, the grotesque and blundering Tsar Dodon, irritable, brooding and bored since youth, is presented by the astrologer with the gift of a golden cockerel which crows whenever a threat of danger to Dodon's kingdom occurs -

Cock-a-doodle-do
Watch out ! 
Be on guard !

However, Tsar Dodon prefers it when the golden cockerel crows the advice -    Go ahead and rule from your bed !

In essence, Rimsky-Korsakov portrays a Tsar who is suffering from the Russian psychological trait of Oblomovitis.

In Ivan Goncharov's hugely popular novel Oblomov (1859) the young nobleman Oblomov rarely leaves his room or bed and only moves from his bed to a chair in the first 50 pages of the novel. Incapable of making important decisions or of undertaking any significant action, the novel satirizes Russian nobility, whose social and economic function became increasingly questioned in mid-nineteenth century Russia. Allusion to Oblomov became well-known throughout Russia, as late as the 1920's, during the early years of the Soviet Republic, Vladimir Lenin declared, - "the old Oblomov is still around, and we will need to wash, clean, rub and scrub him, before he can be of any real use."

The entrance of Queen Shemakha which is sung by a colorata soprano in the fairy-tale opera, includes extensive and intricate octatonic scales which are as experimental and radical as those of Claude Debussy (1862-1918).



Queen Shemakha introduces an explicitly erotic element to the opera when teasingly she declares to King Dodon -

Thou art to be pitied knowing
The Queen only in her garments.
I am not so bad without them.
When I go to sleep, I look a long time in the mirror,
I throw off all my garments...
I look and see if anywhere
There is a mole or any blemish on my body..
Over my marble thighs

On my breasts fall drops of liquid fire
And I have breasts indeed !
They vie with the glory of the southern roses
Magnificent and firm - and they are
As white, light, and translucent as a dream.....

Tsar Dodon's  response to Queen Shemakha's erotic invitation is to announce he has a stomach-ache. His downfall occurs when, after his ill-matched marriage to Queen Shemakha, the golden cockerel pecks him to death, perhaps an allusion by Rimsky-Korsakov to the rumour that Tsar Nicholas himself was henpecked by his wife, and that it was the Tsarina who ruled the roost of the Imperial Household. Its also worth remembering that the very symbol of the Romanov, that of the double-headed Imperial eagle, the true subject of Rimsky-Korsakov's 'fairy-tale'  bears an avian similarity to the cockerel.

Its little wonder that the opera The Golden Cockerel was immediately banned from theatrical performance by the Imperial Censors. Rimsky-Korsakov's harshest words were reserved for Tsar Nicholas II personally, the operatic chorus singing these words-

He is a tsar in rank and appearance
but a slave in body and soul.
In behaviour and attitude he is a real ape.
His head is devoid of true emotion
his spirit is terribly lethargic.
Among the beauties with their shining eyes
he looks like a ghost.

Ominously, as if alluding to the methods by which autocratic governments remain in power, Tsarina Shemakha warns - Whoever we don't like is done for.

while the chorus, representing the common people, anxiously ask of their future - What will we do without a Tsar ?

When an essentially conservative member of Russian society such as Rimsky-Korsakov feels it necessary to use music as a vehicle to denounce political and social wrongs of his age, the warning signals of a society about to radically transform itself may be imminent. The catalyst for such a transformation occurred shortly after Rimsky's death, through the great loss of life experienced by the Russian people during the first World War, which triggered the 1917 revolution, the abolishment of Imperial Romanov rule and the establishment of the Soviet Republic (1917-1989).

The impresario Sergei Diaghilev’s 1914 Parisian production in ballet form of The Golden Cockerel, (known as Le Coq d'Or from its French production)  in which the singers performed offstage, while mimers and dancers portrayed the characters onstage, became the model for Rimsky-Korsakov's one-time pupil, Igor Stravinsky’s own stage works. A close study of the score of Stravinsky's innovative puppet-drama Petroushka (1910-11) reveals that its radical harmonies derive ultimately from the experimental octatonicism of his teacher, Rimsky's opera. Such was the high regard in which  The Golden Cockerel was held that, when in December 1917, the composer Sergei Rachmaninov hastily left Russia for Helsinki with his wife and two daughters on an open sledge, among his few possessions he carried with him were a few notebooks with sketches of his own compositions including his unfinished opera Monna Vanna and two orchestral scores, one of which was The Golden Cockerel.

Sadly, Rimsky-Korsakov never lived to hear his opera The Golden Cockerel performed. The stress caused from its being banned by the Censors probably worsened his medical condition of angina and he died before its first performance. However his introduction of overt political statement in music paved the way for a younger generation of composers to either integrate or denounce political ideology in their music. The musicologist Marina Frolova-Walker proposed his opera The Golden Cockerel to be the forerunner of the anti-psychologistic and absurdist ideas which  culminate in 20th century 'anti-operas' such as Prokofiev's The Love for Three Oranges (1921) and Dmitri Shostakovich's The Nose (1930) and that it laid, "the foundation for modernist opera in Russia and beyond." [2] . Rimsky's name today is now celebrated as one of Russia's greatest composers, with the St Petersburg State Rimsky-Korsakov Conservatoire honouring him in its name.

Andrei Bely's Symbolist novel Petersburg (1913) also reflects the fevered atmosphere of the dying years of the Romanov dynasty. Set in the 'window on the west' city of Petersburg, and greatly admired by James Joyce for its fragmentary narrative, Bely's novel features a psychological cat-and-mouse game between a high ranking bureaucratic official and his decadent 'asiatic' would-be anarchist son. Sometimes hilarious, at other times sinister,  the backdrop of an often crepuscular city, whose citizens, not unlike the Dubliners  of Joyce's Ulysses (1922) become a central character of the novel. Bely's Petersburg  not only depicts the social tension of  Russia before the 1905 Revolution, but is a landmark work of 20th century literature.

There can't surely be any connection between Sir Thomas Browne and Norwich with early 20th century Russian history and music, can there ? Well, there's these two tenuous connections - Firstly, in 1922 the English author Virginia Woolf wrote an introduction to a selection of Sir Thomas Browne's writings for the prestigious Golden Cockerel publishing house. Secondly, Browne's Norwich associate, Arthur Dee (1579-1651), whose father, John Dee (1527-1609) secured for his eldest son the post of court physician to Tsar Mikhail I, the first of the Romanov Tsars. After enduring 14 bitterly harsh Moscow winters, sometime in the early 1630's, Arthur Dee left Moscow to eventually retire at Norwich, abandoning his alchemical writings to the care of the Imperial Library. Centuries later, during the rise of the charismatic, shaman-like figure of Rasputin's uncanny influence upon Tsar Nicholas II's family, Rasputin, having gained access to the Imperial Library, is alleged to have stolen Arthur Dee's alchemical writings, perhaps during the very time Rimsky-Korsakov was engaged in The Golden Cockerel's composition.

I imagined there might be a possibility that a fairy-tale about a prophesying bird's introduction into a Royal household, which a whole Kingdom fatalistically begins to rely upon, may symbolically allude to what was a commonly-held concern of the time - the unhealthy influence of Rasputin upon Tsar Nicholas II and his family in matters of Russian politics. But no, the dates don't quite match up !

Although Milica of Montenegro and her sister Anastasia, both of whom were interested in Persian mysticism, spiritualism and occultism, are credited as introducing Rasputin to Tsar Nicholas I and his wife Alexandra in November 1905, Rasputin did not gain any real influence upon the Russian Royal family until 1908, long after Rimsky-Korsakov had completed The Golden Cockerel.


CDs

* Scheherazade - Berlin Philharmonic-Karajan 1967

* The Snow Maiden - Sadko -Mlada - Le coq d'or Suite
   Seattle Symphony - Gerard Schwarz - Naxos 2011

* Capriccio Espagnol- Russian Easter Overture etc.
   Seattle Symphony - Gerard Schwarz -Naxos 2011

* Borodin Symphonies 1 - 3 Gerard Schwarz -Naxos 2011

 * Pictures at an Exhibition (orch. Ravel) 
    Night on a Bare Mountain -original and Rimsky's version
    Ukrainian  National Symphony Orchestra  Naxos 2003
    
Books

[1] Maes, Francis; Arnold J. Pomerans and Erica Pomerans (translators) (2002) [1996].  A History of Russian Music: From Kamarinskaya to Babi Yar. Berkeley and Los Angeles: University of California Press. 

[2] Frolova-Walker, Marina (2005). "11. Russian opera; The first stirrings of modernism". In Mervyn Cooke. The Cambridge Companion to Twentieth-Century Opera. London: Cambridge University Press.

* Natasha's Dance : A Cultural History of Russia.
   Orlando Figes Penguin 2003
  
*  From Russia: French and Russian Master Paintings 
    1870-1925  from Moscow and Saint Petersburg. 
    Royal Academy of Arts 2008

DVD  

The Golden Cockerel 
soloists Albert Schagidullin  and Olga Tritonova
with the Chorus of the Mariinsky theatre, Orchestre de Paris 
conducted by Kent Nagano  directed by Thomas Grimm 2003.
Youtube clip of this DVD production, 'Hymn to the Sun' 


Pictures

Top - Ivan Bilibin: Court Astrologer and King Dodon

Video of Natalie Goncharov's art

Ivan Bilibin: King Dodon and the Queen of Shemakha

Below - Rimsky-Korsakov by Igor Repin

By a remarkable coincidence The Golden Cockerel  is currently being staged in a new production at the Mariinsky Theatre in Saint Petersburg, Russia. 

The World premiere of The Golden Cockerel was on 24 September 1909, at the Sergei Zimin Private Russian Opera, Moscow. It was  premiered at the Mariinsky Theatre on 14 February 1919  and the premiere of its latest production was on 25 December 2014, at Mariinsky-II, St Petersburg. Next performance, Sunday 1st February 2015.  Here's a trailer of the production.



Wednesday, August 27, 2014

The Firebird


First performed in Paris in 1910 by the Ballet Russe company, 
The Firebird is as Russian as a Faberge egg or a Matryoshka doll. 

The theatrical director of the Ballet Russe, the aristocrat and impresario Sergei Diaghilev, exploited a craze for all things oriental during the French era of the Belle EpochDiaghilev’s vision was to introduce Russian music and art to western audiences, and to produce new works in a distinctly 20th century style, in which costume and decor, dance and music all combine into one harmonious whole (Gesamtkunstwerk - total artwork). In order to achieve this total effect Diaghilev recruited talents such as the choreographer Michel Fokine, the designer Léon Bakst and the dancer Vaslav Nijinsky to his Ballet Russe company. After hearing Igor Stravinsky’s orchestral work Fireworks in 1909 he took the bold step of commissioning the then unknown composer to write a ballet score based upon a combination of Russian fairy tales

With its mysterious opening bars of  double-basses conjuring up a magical fairytale world, and its extensive usage of chromatic scales borrowed from his teacher Rimsky-Korsakov, The Firebird is the only example in Stravinsky’s entire oeuvre of the colourful, neo-oriental school of Rimsky-Korsakov, one of  the 'mighty five' Russian Nationalist composers.  Following a brooding introduction, the music of the ballet follows in strict line by line to the action of the plot. Some of the most dazzling moments in the score describe the tussle, struggle and eventual peace between hero and Firebird. A lush, romantic apparition of the twelve princesses ensues, before the Infernal Dance in which Stravinsky provokes his audience's attention to sit up and pay attention to his genius. There follows a Lullaby with a jazz lilt to it. The ballet concludes with an apotheosis in which a stirring brass finale for a wedding occurs. Several versions of the orchestral score exist. In addition to the full 50 minute ballet score Stravinsky re-wrote a conciser, concert-hall orchestral suite of  The Firebird  in 1911 and 1919 and once again in 1945. 

Loosely-based upon several plots and characters from Russian folk tales the curtain rises on the enchanted garden where the magician Kostchei holds a dozen princesses captive. The princesses and a tree of golden apples are protected by a high fence. The firebird enters, intent on stealing one of the golden apples, but she is seized by Ivan Tsarevich, who has been following her. Their struggle, and her eventual subduing, is expressed as a pas de deux, and Ivan refuses to release her until she gives him one of her feathers. Armed with this talisman he is assured of her help should he ever need it. In the gathering dark one of the princesses, the beautiful Tsarevna, tells Ivan of her plight. They dance, and part at dawn. Ivan, however, fails to heed her warning not to follow her, and enters Kostchei's castle. A crowd of grotesque creatures rush out,, followed by Kostchei himself. the grotesques grovel before Kostchei, who approaches Ivan, intending to turn him into stone. Remembering the feather, Ivan waves it in Kostchei's face. The firebird appears, and forces the grotesques to dance until they are exhausted. She then reveals to Ivan that Kostchei's soul is contained in a great egg. Ivan takes the egg and dashes it to the ground. The magician dies, and Ivan marries the Tsarevna. [1]

The complex nature of evil and the difficulties which the hero must face in order to defeat evil are expressed well in the original Russian fairytale about the magician Kostchei. The soul of Kostchei is hidden separate from his body inside a needle, which is in an egg, which is in a duck, which is in a hare, which is in an iron chest which is buried under a green oak tree, which is on an island  in the ocean. As long as his soul is safe, he cannot die. If the chest is dug up and opened, the hare will run away; if it is killed, the duck will emerge and try to fly off. Anyone possessing the egg has Kostchei in their power. He begins to weaken, becomes sick, and immediately loses the use of his magic. If the egg is tossed about, he likewise is flung around against his will. Only if the egg or needle is broken, will Kostchei die.

Ever since the success of its first performance in 1910 with the ballerina Tamara Karsavina dancing in the physically demanding role of the Firebird, Stravinsky’s ballet has been a perennial favourite with audiences around the world. Such was its success that it initiated a twenty year collaboration between Diaghilev and Stravinsky. Two more ballets, equally brilliant, swiftly followed; the puppet drama Petrushka (1911) and the seismic anticipation of the World War, set in pagan Russia, The Rite of Spring (1913) a revolutionary work in 20th century music.

Like Tchaikovsky’s innovative ballet Swan Lake (1877 revised 1895) Stravinsky’s ballet also has an avian theme. However, in many ways it is also a mirror opposite of Tchaikovsky’s Swan Lake in which the hero Siegfried resists an arranged marriage in favour of a passionate union with an enchanted swan. Both ballets feature the metaphor of young women imprisoned by an enchanter but are allowed a measure of freedom at night. There’s an erotic element in much ballet, not least in both Swan Lake and The Firebird. Wherever the erotic is encountered, in art as in life, invariably there is also a strong psychological element. 

In essence the enduring appeal of The Firebird lies almost as much in its archetypal nature as a magical fairytale as its music and dance. The Swiss psychologist C.G.Jung noted that fairytales -  'tell us how to proceed if we want to overcome the power of darkness: we must turn his own weapons against him, which naturally cannot be done if the magical underworld of the hunter remains unconscious'. [2] 

Jung argued that- 'If we wanted to explain the fairytale personalistically, the attempt would founder on the fact that archetypes are not whimsical inventions but autonomous elements of the unconscious psyche which were there before any invention was thought of. They represent the unalterable structure of a psychic world whose "reality" is attested by the determining effects it has on the conscious mind'. [3] 

In Jung’s view - 'Fairytales seem to be the myths of childhood and they therefore contain among other things the mythology which children weave for themselves concerning sexual processes. The poetry of fairytale, whose magic is felt even by the adult, rests not least upon the fact that some of the old theories are still alive in our unconscious. We experience a strange and mysterious feeling whenever a fragment of our remotest youth stirs into life again, not actually reaching consciousness, but merely shedding a reflection of its emotional intensity on the conscious mind'.  [4] 

'As in alchemy, the fairytale describes the unconscious processes that compensate the conscious, Christian situation. ..the fairytale makes it clear that it is possible for a man to attain totality, to become whole, only with the spirit of darkness, indeed that the latter is actually a causa instrumentalis of redemption and individuation'. [5] 

'Myths and fairytales give expression to unconscious processes, and their retelling causes these processes to come alive again and be recollected, thereby re-establishing the connection between conscious and unconscious'.  [6] 

Finally, Jung believed that - 'It is extremely important to tell children fairytales and legends, and to inculcate religious ideas into grown-ups, because these things are instrumental symbols with whose help unconscious contents can be canalized into consciousness, interpreted and integrated'. [7] 
                                                        
                                           ******

Stravinsky's Firebird is one of several works of classical music including Berlioz’s Symphonie FantastiqueDebussy’s Prélude à l'après-midi d'un faune, Sibelius' Swan of Tuonela, Brahms Piano concerto no. 2, Beethoven's Eroica Symphony, Mussorgsky's Pictures at an Exhibition, Shostakovich's 5th symphony, Rimsky-Korsakov's Scheherazade and Cesar Franck’s Symphony in D minor, which I ‘discovered’ when a teenager through 12" vinyl discs during the 1970's. 



'A mass of riotous colour and swirling bodies, the Infernal Dance (Youtube clip above) which brings the entire company into Firebird could feel, occasionally like being caught up in the spin cycle of a washing machine. Garments everywhere, whirling fabric, blurred colours...' [8] 

Notes

[1] The Faber Pocket Guide to Ballet - Deborah Bull and Luke Jennings - Faber 2004
[2] CW 9 i: 453 'The Phenomenology of the Spirit in Fairytales' (1945/48)
[3] CW 9 i: 451 Ibid.
[4] CW 17: 43
[5] CW 9 i: 453 'The Phenomenology of the Spirit in Fairytales (1945/48)
[6] CW 9 ii: 280
[7] CW 9 ii: 259
[8] The Faber Pocket Guide to Ballet - Deborah Bull and Luke Jennings - Faber 2004

Books

The World of Diaghilev- Charles Spencer - Philip Dyer 1974
Stravinsky -Roman Vlad - OUP 1960

The essential book covering 19th and 20th century Russian culture -Natasha's Dance - Orlando Figes - Penguin 2002

Videos

Return of the Firebird - Ballet Russe Recreation - Decca 2002
The Royal Ballet - Margot Fonteyn 1960
Royal Ballet - Leanne Benjamin/ Jonathan Cope - BBC 2010


Royal Danish Ballet Company - Glen Tetley - Virgin 1982
Glen Tetley's choreography adds a new dimension to a perennial favourite. 



for Shimon, with thanks for inspiration.

Tuesday, July 22, 2014

The Quaternity of the Homo Maximus



The Christian Tetramorph of Lion,  Bull,  Eagle and Angel, the four symbols associated with the New Testament gospel authors, often with Christ at their centre, are collectively, an ancient, potent and complex, religious symbol. Depictions of the tetramorph (from Greek tetra four, morph shape) can be found in Christian art such as illuminated manuscripts, engravings and stained glass in churches from the Middle Ages to the present-day. 

The significance of the number four in Christianity occurs quite early in its development. The early church Father and bishop of Lyons, Saint Irenaeus  (end of 2nd century CE - c. 202 CE ) declared -

'It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the… “pillar and ground” of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side…. He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit.'

However, it was the Christian Church Father, Saint Jerome (370 -420 CE) who is credited as being the first to designate the symbols of the Bull, Eagle, Lion and Angel, as emblematic of the four Gospel authors. Jerome’s designated the three animals and one human form and their associated virtues as each being exemplary of specific attributes of Christ. 

In modern times, the Swiss psychologist C.G. Jung noted of the Tetramorph in which Christ is sometimes depicted at its centre, 

'He (Christ) holds an important position midway between the two extremes, man and God, which are so difficult to unite. ..He is lacking in neither humanity nor in divinity, and for this reason he was long ago characterized by totality symbols, because he was understood to be all-embracing and to unite all opposites. The quaternity of the Son of Man, indicating a more differentiated consciousness, was also ascribed to him (via Cross and tetramorph)'.  [1] 

C.G. Jung recognised that a four-fold pattern dating from prehistory was of near universal occurrence in world art and religion. In ancient Egyptian mythology the god Horus is accompanied by his four sons, while the three animals and human form of the tetramorph, first mentioned by the prophet Ezekiel's vision (Ez.1:10) is now recognised as alluding to the Sumerian zodiac. The universal occurrence of  a four-fold design representing a totality, is commented upon by C.G.Jung thus-

'The quaternity is an organizing schema par excellence, something like the crossed threads in a telescope. It is a system of coordinates that is used almost instinctively for dividing up the visible surface of the earth, the course of the year, or the collection of individuals into groups, the phases of the moon, the temperaments, elements, alchemical colours, and so on.' Elsewhere Jung states, 'the four quarters of heaven, the four elements are a quaternary system of orientation which always expresses a totality...the orientating system of consciousness has four aspects, which correspond to four empirical functions: thinking, feeling, sensation (sense-perception), intuition. This quaternity is an archetypal arrangement...' [2] 

Remarkably,  a quaternity comprising of four quite distinct entities, namely body and mind, spirit and soul, can be found in Christ’s commandment in the Gospels of Luke and Mark. [3]

'And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment'.

In Christ's commandment, adapted from the Jewish Shema, two of the four entities in the totality of human life, mind and soul are named. Of the heart it’s worth considering the crucial role which the anatomical organ has symbolically to kingship, the lion and the Spirit. One thinks of the Crusader King Richard the Lionheart for example, while in astrological symbolism the zodiac sign of Leo rules the heart and is associated with fire. In Judaic and Christian symbolism fire is frequently associated with encounters with the Divine and with the Holy Spirit.  In the non canonical gospel of Thomas (340 CE) has Christ declare, 'He who is near unto me is close to the Fire', while in the Gospel of Luke, Christ says, 'I am come to send fire on the earth; and what will I, if it be already kindled?' 

Religious symbolism involving fire in the final analysis originates from the fire-worshipping Zoroastrian religion of Persia. The qualities of Courage, kindness and love in its various guises, are also associated with the heart, all of which are also related to Spirit.

Strength can confidently be identified as comparative to the physical world. The exemplary animal associated with strength, the Bull or Ox, has a legendary enduring strength which serves it to even commit an act of self-sacrifice. Strength is predominantly associated with muscular activity and the physical realm, and above all in element has an earthy quality to it. 

The mental faculty of thought, along with the imagination is associated with the element of Air in various symbolic schemata. Ideas are sometimes described as being plucked out of air, while the phrase to have one's head in the clouds also suggests a relationship between the mind and Air.

The Soul is often described as passive, receptive,  feminine and as 'The Other', usually by male theological commentators. Dissolution and hidden depths are also related to both the soul and the element of Water. Thus a quaternity involving a totality of body and mind, spirit and soul occurs within Christ’s commandment. 

There's also the extraordinary idea that the 'clock number' of the four 'fixed' zodiac signs Taurus (2), Leo (5), Scorpio (8) and Aquarius (11) when added up total 26, the very same number in Hebrew Gematria for the Tetragrammaton  JHVH in which Yod (10), Hey (5), Vav (6) and Hey (5) also equal 26.

In a tetramorph dating from 1482 (picture below) Christ is depicted as the ruler of the four elements. 

 

Ultimately however, the symbolism of the tetramorph originates from the Babylonian zodiac, specifically the so-called 'Fixed Cross’ of astrological signs in opposition and right-angles to each other, Taurus representing Earth and its associations, Leo and the element of Fire, Scorpio for Water [4] and Aquarius as representative of Air. 

The Christian tetramorph is a superb example of syncretism, that is, how religions and beliefs sometimes overlap each other, and how old symbols are adopted for newer beliefs, sometimes quite different from their origins. 

One of the 20th century's greatest scholars of religious symbolism, C.G. Jung, held a great regard for his fellow compatriot, the Renaissance alchemist-physician Paracelsus. Besides being an early pioneering advocate for the use of chemical remedies in medicine and a theologian as radical and original as his contemporary, Martin Luther, Paracelsus (1493-1541) was also a proto-psychologist. In an essay entitled Paracelsus as a Spiritual Phenomenon (1942) C.G. Jung delved into the questing and confused world of Paracelsus’s four mysterious Scaiolae. Jung first consults the Dictionary of Alchemy (1612) by Martin Ruland (1569-1611), a Paracelsian scholar and lexicographer who was resident at the Prague court of the alchemy-loving Holy Roman Emperor, Rudolph II (1552 - 1612).

Ruland defines the Paracelsian Scaiolae as - 'Spiritual Powers of the Mind, its properties and virtues, which are fourfold, according to the number of the elements, and the four wheels of fire which were part of the Chariot in which Elias was taken up to Heaven. They emanate from the soul in man. Fancy, imagination, speculative faculty, etc., are included under the term. It also embraces, in a special sense, the Articles of our Christian Faith in Jesus Christ, Baptism, partaking of the Eucharist, Charity towards our neighbour, manifesting the perfect Fruits of Faith, whereby we attain not merely prolonged but eternal life.' [5]

Jung continues, 'Ruland interprets the four first psychologically, as phantasia, imaginato, speculatio, and agnata fides (inborn faith).. Since every archetype is psychologically a fascinosum, i.e., exerts an influence that excites and grips the imagination, it is liable to clothe itself in religious ideas.... it would not be overbold to conclude that the four Scaiolae correspond to the traditional quadripartite man and his all-encompassing wholeness. The quadripartite nature of the homo maximus is the basis and cause of all division into four: four elements, seasons, directions etc... [ibid]

Jung also consulted the writings of Gerard Dorn (1530-84), a Belgian philosophical alchemist, who like Ruland, was an advocate of Paracelsian ideas. Dorn emphasized the psychic nature of the Scaiolae (“mental powers and virtues, properties of the arts of the mind”)...these external principles, of the invisibilis homo maximus. The four Scaiolae appear to be interpreted by Dorn as mental powers and psychological functions. [6] 

Finally, connecting the function of the four Christian Gospels to the proto-psychology of Paracelsus, Jung declares - 'The Scaiolae, as the four parts, limbs or emanations of the Anthropos are the organs with which he actively intervenes in the world of appearances or by which he is connected with it, just as the invisible quinta essentia, or aether, appears in this world as the four elements or conversely, is composed out of them.  Since the Scaiolae, as we have seen, are also psychic functions, these must be understood as manifestations or effluences of the One, the invisible Anthropos. As functions of consciousness, and particularly as imaginato, speculatio, phantasia, and fides, they “intervene”. [7] 


C.G. Jung devoted the last thirty years of his life to the study of alchemy and its symbolism. His belief in man as essentially a religious animal who quests for meaning and purpose in their own unique, individual life, has lost no relevance today. Jung's profound study of comparative religion, in conjunction with his consultation and analysis of his many patients, along with the events of two World Wars, led him to the conclusion that all too few experience the living Christ within their own lives, a lack often hindered by fossilized Christian dogma. 


Revealingly, in regard to the four-fold design of the quaternity and the central figure of the Tetramorph, Jung concluded that - 'The Gnostic quadripartite original man as well as Christ Pantokrator is an imago lapidis. [8] Its also enlightening to visit the church of Saint John the Baptist's, Maddermarket, Norwich, with Jung's thoughts upon the quaternity as an image of the Philosopher's stone, held in mind. Sir Thomas Browne's exhortation at the apotheosis of his hermetic phantasmagoria, the discourse The Garden of Cyrus (1658) in which the physician-philosopher encourages his reader, 'to search out the Quaternio's and figured draughts of this order'  also seems apt. 

No less than three examples of the tetramorph can be viewed within the church; in its East window, accompanied by respective Evangelist, high up in the bell-tower of its West window, and also carved upon its Nave processional gates. The church houses a fourth example of a quaternity, a highly original and sophisticated variant upon the theme of the quaternity of the homo maximus. Encased within the two pilasters of the early seventeenth century marble funerary monument the Layer monument are four figurines exemplary of Paracelsian scaiolae. The upper pair represent the two eternal rewards for the Christian, Pax and Gloria (Peace and Glory). Its lower pair of figurines represent mortal psychic entities, one of which is positive and one of which is negative, Vanitas and Labor (Vanity and Labour). At the centre of the monument there is a large skull.

C.G. Jung identified Christ as none other than a symbol of the self. Another symbol which predates the Christian era, but which is equally potent as a symbol of the Self, is the skull. Besides being universally recognised as a momento mori symbol, the skull is also associated in alchemy with the Vas Philosophorum, the philosophical vessel and the place where the opposites reside, clash and are reconciled. The skull in alchemical symbolism is also where the incubation of the Philosopher’s Stone occurs and where the homo maximus or greater man within, more often than not either slumbering or invisible, dwells.

In the final analysis discussion upon the quaternity of the Tetramorph can never be or exhausted or its significance in religious and psychological terms explained; for like all living symbols, it will always transcend interpretative attempts. However, the original Greek definition of a symbolon as a tally-stick, coin or object broken into  two halves used for identification, recognition or completeness when united, greatly assists our understanding; for Man only ever holds one half of the broken coin, tally stick, or object, the other, 'invisible’ or missing half' of the symbolon, is firmly held by God.


                                                   
Notes

[1] Collected Works vol 10 paragraph 692
[2] CW 9 ii paragraph 381
[3] Luke 10 v. 27 and Mark 12 v. 30
[4] Just how and why the astrological sign of Scorpio, the 'King' of the Insects is replaced by the regal and heaven-inhabiting King of the birds, the Eagle, goes beyond the confines of this short essay !
[5] Martin Ruland Lexicon Alchemia (1612) is in Sir Thomas Browne's library p. 22 no. 119
as is Paracelsus Opera (1603) p. 22 no.118 as well as Gerard Dorn in Theatrum Chemicum 
(5 vols. 1613) page 25 no. 124
[6] 'Paracelsus as a Spiritual Phenomenon' (1942)
subsection C. The Quaternity of the Homo Maximus CW 13: paragraphs 206-208
[7] CW vol. 13 paragraph 215
[8] CW vol. 12 paragraph 173

Pictures
Top - Medieval illuminated manuscript example from Bode Museum Germany
Next -  Glanville - Le Proprietaire des choses (1482)
Next -  Leonhard Thurneysser (1531-96) the Hermaphrodite from Quinta Essentia 1574
Bottom - Realization of the Layer monument as a Quaternity and with skull as a Quincunx, Norwich, circa 1600.

Bibliography
Collected works of Carl Gustav Jung - volumes 9 i, 12 and 13. pub. RKP
Catalogue of the libraries of Sir Thomas Browne and his son Edward. pub. E.J. Brill 1986
Faulkner, Kevin - The Layer Monument- An Introduction and Interpretation as an Alchemical Mandala. Pride Press 2013

Wiki-link Tetramorph