Russians and the meaning of life

Russians like deep feelings and philosophical discussions. You won’t meet a Russian, who doesn’t believe in ‘cudjba’, ‘ducha’ and ‘toska’. These three words mean: fate, soul, and a sort of nostalgia, that is difficult to translate directly.

However, toska has real part in the Russian culture. It’s a sort of dwelling, dwelling over life, dwelling over the past, dwelling over what could be. Russians are romantics at heart, and behind the façade of initial coldness, you will find a person who reflects constantly about the meaning of life. Russians reminisce about things. Do you remember, they will ask you, how it used to be, -uncomplicated and easy? Do you remember, how the world was peaceful and correct? Older generation reminisces about the days under the Soviet Union, while younger generation reminisces about the freedom that the year 1990ies brought to Russia, when right after the collapse of the Soviet Union, everyone had lots of liberty and ideas to start new things.

Russians dwell about things, because things can always get better. Reflecting about ‘cudjba’ happens every time when two or more Russians gather together. Every Russian believes in fate. If things are difficult, it’s the fault of fate. Russians strongly believe that nothing in life happens because of coincidence. Everyone has a path in life, that is embedded in ‘cudjba’. If things happen, they happen for a reason. ‘You can’t escape your fate’ we say in Russia. You can’t escape your density, as each of us has one.

I remember how my late uncle would explain to us, my cousins and me, the particularities of fate. We would assemble around big table in the garden of my grand-parents farm, and talk. My uncle, a very kind person would tell us that life could be difficult sometimes, but difficulties were meant to be, and one had to learn how to overcome them. I know that most children in Russia have these conversations in their families, as all my friends are the same as me. With my friends from Russia, I can talk for hours about the meaning of life. We might chat for a bit about trivial stuff, but always end up in deep philosophical discussion. Why things are as they are, we ask ourselves? What is a deep meaning in events that happen in our lives? What lesson can we learn from our experiences? What is our path? What is the meaning of life?

One’s soul is also important for Russian. We greatly believe in ‘ducha’. Each of us has a soul that transcends the body. Belief in ‘ducha’ is very much linked with Christian Orthodoxy, but in Russia, everyone believes in the power of the soul, regardless of one’s religion. The soul and caring after it, is much more important than pursuing material comfort. There is a great belief that our soul landed on earth for a reason, that there is deeper meaning to life, that we can only grasp when we are aware of our soul, of a higher calling than mundane existence.

Russians love discussing meaningful things in life, and ‘toska’, ‘cudjba’ and ‘ducha’ are important words with a deep meaning in the Russian culture.

(me: reflecting as usual, about the meaning of life)

Each Language has beauty in it

If you ever listen carefully to languages, you will hear a particular music in each of them. In the English language I hear Robbie Williams, Taylor Swift, and Shakespeare. It is funny, playful, mad and pure orange. If I might assign an animal to this language, it would definitely be a monkey or maybe even a cat.

            In French I hear Paris, red, passion, grace, Sophie Marceau and the raven. Raven says: “it is magique.”

            Italian is amazing. I hear nirvana, Andrea Bocelli, turquoise, amaretto, Florence and yellow. It is the colour of the sun and of feathers of the hummingbird. This bird sings the songs of delirious joy. Just like Andrea Bocelli.

            The Dutch language has a flavour that can appear as hard at first, but then becomes soft and cosy. I dream of Amsterdam in Dutch, of flat beautiful landscapes, of coffees with biscuits, of bikes, and of the most beautiful beaches. I hear dance music in it, and the colour in front of my eyes is deep blue and purple. Blue heron rules that language, always somewhere lurking, observing and blending in, challenging one towards the exploration of one’s soul. 

            Russian is the trickiest of all animals. On good days you can experience with this language a cosy winter evening near the fire, Chekhov, green colour and the healing touch of a Siberian cat.

            On bad days, however, it can bring a life sentence in a psychiatric institution, capitalism in its most unwanted form and a snake in its reversed form. Snakes are very funny animals in a normal position – they bring the healing power of transformation and make the day of all children on a visit to the zoo. In their reversed position snakes bite by injecting a deadly poison into your veins. Russian language is like the most beautiful snake. It attracts by its beauty, terrifies you, and remains enigmatic, full of mystery. I love the Russian language.

In German I hear classical music, the philosophical debates, and great discussions. If I find time, I would definitely learn it. It speaks to me of fresh yummy bread, romantic candles, and cosiness of a Christmas market.

I love languages, do you too?

Looks like Amsterdam

Having lived in four different countries, in two of them twice (Belgium and The Netherlands) I reminisce about each of the places, missing them all.

From Brussels I miss the Belgian ‘joie de vivre’, that people smile at you on the street, the food, the international aspect of the city. Different languages are spoken there, and you feel like you are in the centre of the world.

From Amsterdam I miss the city itself. The houses on the canals, the boats and the museums.

From Russia I miss the feeling of vastness, of freedom and deep emotions. Russians can appear as cold from exterior but if you make a friend from a Russian, you make a friend for life. I miss deep, meaningful connections.

From England I miss especially Sheffield, where I spent eleven wonderful years. I miss the roast on Sunday, Yorkshire pudding, being called ‘love’ by total strangers. I miss the British values, such as love of freedom, critical thinking and big debates. I miss the language, culture and BBC. I miss the anticipation of Christmas, because Christmas in England is definitely the best. I miss that people call dinner ‘tea’. I miss the pubs, the cosines of strangers, fish and chips on Tuesday and musical scene of a wonderful town in the north of England.

I miss them all.

Because of so much travel, I have an ideal place in my head. It looks like Amsterdam but where people speak French, with Sheffield’s hills, British pubs, amazing Belgian food and Russian philosophy of life, that teaches us that after each dark period there comes light at the end of the tunnel.

I miss that feeling now.

(me in the Netherlands)

The Dutch, Dutch coffee and Dutch borrel

Having looked at the marvels of Belgian food, let’s move to its neighbouring country and have a look at the Dutch.

The Dutch nation is situated in the Netherlands, which is a beautiful country, famous for its flatness, cosy farms, gorgeous mills, and obviously, the unprecedented amount of bikes. Bikes are everywhere, and it is a national transport. You are considered as really weird and not ‘gezellig’ if you don’t have one. It is almost a crime not to possess and ride a bike, as well as calling the Netherlands – Holland, a place, which doesn’t even exist. There is South Holland and North Holland, two provinces which are just a part of the Netherlands, but Dutch people are very tolerant, so they forgive you for this silly mistake of assuming they all come from ‘Holland’.

 Bikes are a true national trait, but so is coffee. The ritual around this divine drink isn’t replicated anywhere, not even close.

(Dutch bike)

Dutch people love coffee. Coffee is not just a drink, but an essential part of the day. Dutch people start their day with coffee, and drink it throughout the day. If you go to a canteen in the office, you won’t stumble upon tea (and if someone drinks tea, it means they come from England), you will be greeted with coffee. Coffee machine is always on, brewing.

Coffee is a Dutch institution. If you meet someone for a business meeting, or just among friends, it is usually around coffee. Even the famous Dutch expression ‘going Dutch’ was invented in relation to coffee. Dutch people don’t want to spoil their enjoyment of coffee, by sitting and thinking about who is going to pick up the bill. They know from the start that everyone pays for their own coffee, and just relax in the moment. Coffee should be enjoyed in peace, savoured in its taste, fully processed and not hurried up. They have a right to it though, as Dutch coffee is indeed a treat.

(enjoying the coffee)

Yes, Dutch people know how to make coffee. It is always made in a right way. It should never be a brown liquid, it should live up to its name. Coffee is strong, real coffee, never saved upon. While Dutch people don’t like discussing money and who earns how much, coffee is there no expense should be spared. It is probably the best-selling drink in the Netherlands. Everyone drinks it.

The first time I attended a family gathering in the Netherlands, at a birthday party of a relative of my family member, I was trying to process the awkward sequence of how food was served. It was so bizarre that back home, in Moscow, I couldn’t stop laughing about it with my friends. “Can you imagine,” I would say, “They start the party in a reverse order! They first serve coffee and cake, followed by normal food!” I was laughing about it for ages, until I moved to the Netherlands and learned the pleasure of coffee. Yes, everything starts with coffee, cake is just an accompaniment.

It is also only in the Netherlands that coffee is always served with something extra, such as a biscuit, a chocolate, or a waffle. If you know about it, you don’t even need to order a dessert. The dessert comes with coffee, included in the price. It is such a luxury, that no one can really accuse the Dutch of being not exuberant enough. Just look at how coffee is served, always and everywhere, and you will witness the ultimate exuberance. Here in the Netherlands I drink coffee, lots of it, strolling from one small cosy café to another (takeaways at this moment), ordering it after dinner, and during lunch. I savour it, I enjoy it, I study the different biscuits which come with it.

(coffee and a treat)

Coffee is not, of course, the only best thing about the Netherlands (though, extremely important!), it is also their bread and the national ‘gezelligheid’ called the ‘borrel’. Both words are difficult to translate, as is usually the case with true and unique cultural traditions, but I will try to explain.

Dutch people really love the word ‘gezellig’, and for a good reason, as it defines them as a nation. The term can be translated as ‘cosy’, but it implies so much more. ‘Gezellig’ is not just ‘cosy’, it is the whole essence of total relaxation, cosiness, and also of enjoying the moment. And ‘gezelligheid’ is the ultimate cosiness, achieved in the company of good friends, usually around coffee or a good Dutch ‘borrel’. ‘Borrel’ is an event. It is going out with friends and colleague to enjoy some nice drinks, and preferably around ‘borrel hapjes’. If you order a borrel on the Dutch menu, you will get the ultimate tapas. A selection of delicious snacks, that you can enjoy with a good glass of wine or beer, while having a good moment with your friends. It is a tradition, a perfect event to enjoy friendship, nice drinks, and great food, all in one go. It is indeed ‘gezellig’, it is indeed the absolute ‘gezelligheid’.

(Dutch borrel)

And so, to summarize, if you ever go to the Netherlands, and you want to enjoy it as a Dutch, you need to borrow a bike, drink lots of coffee, order a ‘borrel’, and try their bread. It is thin, melting in the mouth, coming in different colours. The brown bread is not just brown bread, it’s darker brown, or lighter brown, with seeds, or plain, perfect accompaniment for any dish!

The Netherlands is ‘gezellig’.

(cheers!)

Petr Mamonov as holy fool? (Holy-Foolishness in Russian Culture: Part Four)

Both ‘Taxi-Blues’ and ‘The Island’ movies (refer to my post on holy-foolishness here, here, here, and here)  acquire an additional meaning when one learns about the life of the main actor who played Lyosha and Anatoly, as one can rightly argue that in both movies the actor played himself.

As the character of the movies, Petr Mamonov had and has an unusual life, marked by extravagancy, creativity, unusual and weird behaviour, and a deep spiritual search for meaning and for Christian faith.

He was born in Moscow in 1951, and was expelled twice from a secondary school because he was constantly organising ‘a circus’. He loved dancing, music, and was showing quite remarkable talent in the way he danced. He came across some Western music, including the Beatles, and it marked him profoundly, pushing him to explore different musical genres and performance. While being considered a hippy, he used to distance himself from the group and would often find himself in a conflict or even a fight. In one of such fights he was very badly wounded by a knife, and almost died, but was saved by the doctors and recovered after spending days in a coma.

His behaviour was exuberant and bizarre, he could sometimes walk around with a handle from the toilette seat, or pretend that he would run at full speed and collude with a wall, just to lie down and watch people assembling around him.

His professional path was also very unusual, where in a matter of ten years he changed numerous jobs, and attended a university but without finishing it. He worked as a typist, as a corrector in a journal ‘Pioner’, as a massage therapist, elevator operator, moving man, as well as a translator of poetry from English, Danish, Norwegian, and Swedish languages. He experienced moments of desperation and loneliness, when he would be without any job or any money. During sad periods of his life, he would write his own poetry, and would later use it for his songs.

In the 1983 Petr launched his music group, called ‘Zvuki Mu’, which immediately attracted controversy due to unusual, and often absurd lyrics, playfulness, and quite dramatic presence on the stage by Petr. He would dance, make weird gestures, exhibit eccentric, artistic behaviour. The fact that many of his songs seemed to reflect the absurdity of that times, the total chaos at the political and economic levels, only attracted more attention to the group. For instance, in his song and video clip ‘Coyz pechat’, Mamonov clearly makes fun of the political uncertainty then, but in a subtle, provocative way. He tells us about going to ‘Kiosk’, which could refer to both a small shop selling newspapers, but also to small shops which started to appear at that time, reflecting the ideological switch from socialism to capitalism, selling everything from Mars chocolate bars to cigarettes and spirits. He sings with a background of Saint Vasilii The Blessed Cathedral, as a sign of trying to find new meaning among instability and uncertainty of the years which preceded the collapse of the Soviet Union and immediately after. Interestingly enough, Mamonov, by positioning himself in the background of the most notorious Russian Orthodox Cathedral dedicated to the most famous Russian Holy Fool, foresaw how he would be perceived later in his life, where he is often referred to in Russia as a ‘holy fool’ (Ruvinsky, 2011).

In 1988 Mamonov made his first appearance in movies by playing a drug lord in ‘The Needle’ (Igla), which became a cult Soviet film. In 1990 he played Lyosha, the saxophonist in Taxi-Blues, where some parallels can be drawn with Mamonov’s real life. It was a turbulent period for former Soviet Union and its people, and ordinary people struggled to find meaning in the chaos of that time. As Mamonov, his character is unpredictable, slightly ‘mad’, talented, artistic and eccentric.

Following the dismantling of his music band, Mamonov had a long period of depression, which he managed to overcome by turning to Christianity and by finding an absolute faith in Jesus. He moved with his wife to a remote village in Moscow region, where he would spend his days on farming and praying, making only very rare appearance at public. He had to be convinced several times to appear as Anatoly in ‘The Island’, where, as it is commonly agreed, he played himself.

Whether we can call Petr Mamonov a ‘Holy Fool’ is, of course, embedded in the current discourse on madness and at how we look at eccentricity. Many Russian Orthodox sites themselves refer to him as a true representative of Russian holy-foolishness. Mamonov was a devoted Christian, who had a highly unusual life. As holy-fools in the past, he also battled with madness, having spent some time in a psychiatric hospital, due to his problems with alcohol. He had periods of deprivation, and sadness, and where, ultimately he turned to Christian faith to find his own personal meaning in life.

Mamonov, when he made his rare public appearances, remained a controversial figure. When he talked about faith, he often used the same lyrical language he used in his songs. When he received the Russia’s award for best actor following his role as Anatoly, the Christian hermit in ‘The Island’, he came to the ceremony dressed in jeans, an odd cardigan, and sneakers, and proceeded to tell the public that it failed to address real problems in Russia:

“Do you expect Putin to solve these problems? Putin is a wimp, an intelligence officer, what can he do? We should do it ourselves.” (Ruvinsky, 2011).

Understanding Mamonov as a modern holy fool requires understanding of the Russian culture, and its long tradition of the unique phenomenon of holy-foolishness. Russia always looked at manifestations of weirdness and eccentricity as an obligatory trait of national character. Russian culture always had a penchant for the grotesque, for the unusual, embedded in the history which has never been linear, but characterised by changes of regimes, revolution, political and economic uncertainty. Russian people tried to find answers in searching for the meaning, where laughter and weirdness provided a respite from daily problems, gave hope and a new perspective. Ivan the Fool, positioned in Russian folklore, is one of such characters, giving us hope, but also making us laugh, but also Holy Fools, real personalities in Russian history, gave people the possibility of a different interpretation of reality, by using bizarre behaviour and talk in order to highlight the problems of the society and ruling class. The resurrection of Christian faith in Russia following the collapse of the Soviet Union, gave a new justification and reverence for the phenomenon of the Holy Fool.

Mamonov was very popular in Russia today because he was a typical example of someone who overcame the difficulties of the change in regime and political ideology. As many other Russian people, he had difficult moments in his life, where he also experienced deprivation and periods of total hopelessness.  He resorted to Christian faith as many other Russian people, to find new meaning and hope, and uses his popularity and fame in order to tell others about God, while also using his influence to point to the short-coming of the government.

In this respect, we can argue that holy-foolishness is embedded In Russian character and culture, where it is a recognised Christian phenomenon, positioned outside the mental health discourse on madness. Mamonov could be considered as ‘mad’, but because he was Russian, where ‘madness’ is accepted as eccentricity, he managed to channel his eccentricity into a higher purpose, where his madness is used to cherish artistic talent, and educate others about faith.

As Mamonov told us himself:

“We all choose byways. In this respect, I am a very good example; I often choose the longest way round. Thanks to God, He led me to the right spring….” (Ruvinsky, 2011).

(post updated following the death of Petr Mamonov)

Modern Holy Fool (Holy-Foolishness in Russian Culture: Part Three)

The image of a Holy Fool (read about who is Holy Fool here and here) found its new popularity following the collapse of the Soviet Union. One of the main reasons is, of course, the recognition of Russian Orthodox Christianity as the official religion, but also the collapse of the beliefs of the socialist regime, when the country as a whole found herself in a momentary chaos, becoming, one can argue, a prototype for holy foolishness as a search for meaning.
The holy fool found a renewed interest in Christian studies, but also in academia. However, it is in the popular forms of media, such as films and even music that the holy-fool found a new ‘fame’, he came back to be yet again a spiritual hero, but he also acquired a new angle, the one of controversy in terms of his ‘madness’. What does lie behind his madness? And can we call someone mad, individually speaking, when the whole society can be considered as mad, especially if we look at what was happening in Russia since the late eighties of the last century? The old regime collapsed, reversing the ideology of communism to the ideology of capitalism in a matter of a couple of years. Old government structures were sold as vouchers to the Russian population, to be immediately bought back by those running these companies for a penny, because the population was suddenly starving, making them oligarchs. Shops got empty, there was shortage of food and clothes, and a total disarray in terms of a spiritual direction of the nation. While Russian Orthodox churches were emerging from their oblivion, Tarot readers and palm readers would sit in their proximity and promise the passers-by some hope for a better life. Hypnotist Kashpirovsky got a prime spot on the TV to hypnotize an entire nation, feeding tales from the national TV in 1989.
It was absolute and total madness, and it found its way into popular art, where painters, artists, and film-makers, would resort to the character of a holy fool to make sense of something which didn’t make any sense.
Russia is often referred to by Russians themselves as a country of fools, and the changes that the country witnessed since the collapse of the Soviet Union, could be delegated firmly in the domain of total madness, where the only way to show the light at the end of the tunnel, was to resort to laughter and the grotesque, as a way to manage the deep spiritual malaise. As Heller and Volkova ask, in relation to the fascination of Russian culture with holy-foolishness: “A question arises: is there something deep inside the Russian mentality that correlates with the state of insanity?” (Heller & Volkova, 2003, p. 153) Some changes that Russia has seen since the collapse of the Soviet Union left many Russians at a loss, where they were asked to adjust to a new ideology, new beliefs and new rules, and the popular art showed us the difficulty of the transition, by resorting to holy-foolishness and the character of a holy-fool in order to negotiate the incomprehension and deep spiritual uncertainty that the country and her people experienced then.
During the years of Perestroika, the image of holy-fool became the one of a dissident, adopting the weird behaviour of holy-fool to show the plight of many individuals who struggled to adapt to the changes in Russia on an economic and political levels. We can see this theme clearly in Taxi-Blues by Pavel Lungin, a film which was released in 1990, and which portrays us the reality of Russia at that time.
The film focusses on the life of two protagonists, a taxi-driver, Shlykov, and Lyosha (played by Pyotr Mamonov), a saxophonist. They meet on a ride in a taxi, when Shlykov takes Lyosha and his friends as passengers, but Lyosha doesn’t pay for the ride, after which Shlykov manages to track him down. Both characters then develop a truly bizarre friendship, which becomes a main story on the background of the madness of the country then.
The madness of that time starts from the beginning of the movie. The hypnotist Kashpirovsky greets us on the screen, by delivering his slogan promise: ‘Everything will be calm’. It immediately shows us the absurdity of that times, when ordinary people couldn’t find work, when hard-core communists quickly established their new capitalistic businesses, and when, in the ultimate feat of total absurdity, Mikhail Gorbatchev abolished alcohol, driving many Russians to either create a black market, or resort to the home production of alcohol. Kashpirovsky was put on the national TV in order to try to calm the nation down.
The lives of the two main characters show us how ordinary people managed life at that time. Thus, Shlykov, as it appears, adapted better to the new changes, by working hard as a taxi-driver. He has a room in an apartment, a girlfriend, can afford nice food, and from exterior it looks like a good life. Only by watching the narrative do we discover that he is not really happy in himself, that he doesn’t have many friends, that he struggles to find the spiritual meaning in life. And the aim of the film is also to show that all those who just continued hard-work couldn’t dream of acquiring the same richness that nouveu riches managed to accumulate. Hard-work and integrity were all the values that became suddenly obsolete, not cool and not needed.
On the other side of the spectrum, Lyosha, the saxophonist by profession, refused to adjust. He just goes with the flow. Despite the fact that saxophonists are nor longer needed and struggle to find any employment, Lyosha refuses to change anything, and gets by, by either singing on the streets, or by pure luck, such as meeting Shlykov in a difficult moment in his life and being helped by him. And while Shlykov helps Lyosha on a material level, Lyosha gives Shlykov a new spiritual meaning, found in laughter, unpredictability, and love of grotesque. Lyosha reminds Shlykov to sometimes let go, do something unexpected, believe in the fate.
The character of Lyosha, played by Pyotr Mamonov is often compared to that of a holy fool, but transformed into a modern version of it. We can disagree, however, with that meaning, because while during the whole narrative, Lyosha does exhibit all the characteristics of a holy fool, he fails in the end of the movie to fulfil the ultimate obligation of giving. Lyosha meets a famous American saxophonist at some point, and gets an opportunity to perform in the United States, which re-launches his musical career. Shlykov watches the newly found fame of his friend from a distance, and is desperate to see Lyosha again. He misses the playfulness and cheerfulness of his friend, and he doesn’t understand why Lyosha fails to come and see him when he is back in Moscow. Eventually when Lyosha comes to see him, he brings with him a band of new friends and absurd presents, such as a big doll. We can see that he breaks the heart of Shlykov and lets his old friend down.
But while one can argue whether Lyosha can be compared to the character of a holy-fool, it is the narrative itself that is representative of holy-foolishness positioned at the fall of the Soviet Union. The film shows us how the modern world changed to the worst, where the goodness of character, kindness and empathy are replaced by greediness, strive for material goods, and desire to become famous. It is the story itself that leads us to ask the eternal spiritual questions: but what is the meaning of life if one is lost completely in the material side of it? Should we remain humble even if we get further in life, and still remember those who helped us at the most difficult part of our journey? Shouldn’t we cherish friendship and simple things in life, such as sharing warm soup with friends, laugh even when life is difficult, appreciate people rather than goods?
It is in his next movie, The Island that Lungin returns to the question of deep spiritual meaning. The Island appeared in 2006, quite a few years later after Taxi-Blues. In it we see a story of a modern fictional Russian orthodox monk, played yet again by Pyotr Mamonov.
It starts during the second world war, when sailor Anatoly and his captain, Tikhon are ambushed by the Germans, somewhere at the shore of the white sea. As a grotesque joke, the Germans present Anatoly with a choice: either to shoot Tikhon and live, or die. Anatoly shoots Tikhon after which the Germans blow up the ship.
Anatoly survives and is rescued by the monks from a local monastery, where he stays. It is many years later that the new life of Anatoly is presented to us. He works as a stoker at the monastery and acts as a local ‘wise’ man. It is to him that ordinary people come for advice, prayer and also in order to heal.
The parallels with the holy-fool are much more striking in The Island. Anatoly is a deeply spiritual man, who constantly prays to God. He has a gift of a prophet and of a healer. He sees the future and can predict it. He gives wise advice. At the same time, his behaviour is extremely weird. He rarely washes his face, makes fun of the monks, is always late for the Church services, where he shows up in a truly bizarre attire, one day marching with one foot in a boot, another dressed in a sock.
But while watching the character, we can’t help but fall in love with him and his way of thinking and doing. His faith in God is so beautiful and sincere, that the viewer hopes that he will be forgiven for his ultimate sin. And we are relieved indeed when right before his death (that Anatoly foresees himself several days in advance, by organising his own coffin), we learn that Tikhon had survived. He brings his daughter to see the remote monk due to rumours of his healing gift, and meets Anatoly. Anatoly reassures Tikhon that his daughter is not mad but is possessed by a demon, preforms exorcise, after which she is healed. After that Anatoly tells Tikhon who he is, but Tikhon tells him that he was only wounded in the arm, and that he had forgiven him.
The movie, while basing the character of Anatoly on holy-fool, presents us a different façade of holy-foolishness than the one we have seen in ‘Taxi-Blues’. It reaches a deeper spiritual meaning where we are confronted with the true meaning of holy-foolishness: one has to have faith in God and Jesus, and then and only then, one can become a holy-fool, while renouncing also worldly conventions and material aspects of things. It also shows us Russia as it changed in the years after the turmoil of the uncertainty following the collapse of the Soviet Union. It became quieter in its own spiritual search, firmly embracing Christianity, and by going back to its roots preceding the revolution. The country might still experience turmoil at a political level, but spiritually, it found a new meaning.

Holy Fool in Russian literature and art (Holy-Foolishness in Russian culture: part two)

The Holy Fool, to remind you (please, refer to part one), was a person who became mad for the sake of Christ. It was a well-known, recognized phenomenon in the old Russia. It was a man or a woman who would often wander the streets of old Rus and remind people to live their lives based in Christian values. They would often appear as ‘mad’, as ‘insane’, but several of these Holy Fools were recognized by the Russian Orthodox Church as saints, with one of the most famous Holy Fool being Saint Vasilii the Blessed. It was after him that the most famous Russian Cathedral, the Cathedral of Saint Vasilii The Blessed (Saint Basil) was named.

From the beginning the character of the Holy Fool has fascinated Russian writers and we can find this personage in several writing and also paintings. Behind it, is the interest in the unexplainable, in the grotesque, in the spiritual domain, but where things always remain mysterious. It is the fascination with unpredictability, as long as good outweighs the evil, Russian people have been driven to explore the human soul, and the human misery, throughout the history, which can be seen in literature and art.

For example, Nikolai Leskov (1831-95), based his character in ‘Deathless Golovan’ on holy-fool, where the main protagonist is a simple man who takes care of those affected by a plague, despite danger for his own health. He also gives milk to a Jewish man, stupefying his neighbours. In his other writing, ‘Singlethought’ (1879), the main character, a police officer based in a provincial town, becomes slightly ‘mad’ after reading scriptures of the Bible. The reading has such a profound impact on him, that he starts to behave strangely, such as refusing bribes and gifts at his job, as was the custom then. The story highlighted the corruption of the power at that time, but also raised the more important spiritual questions. Who is really a fool here? A simple man who refuses to be corrupted, or the society as such, driven by corruption? And shouldn’t we rather abide by Christian, moral values in our daily life? As in holy-foolishness, the story also contains many grotesque, ‘hilarious’ moments, such as then Ryzhov, the main character, forces the mean Governor of the town to bow in front of the icons in the Church.

Other Russian writers explored the theme of ‘holy-foolishness’ either basing their character directly on holy-fool, or by building a story around the theme of holy-foolishness, where madness always takes on an additional meaning. It is never an ‘illness’, but something deeper, a battle of one’s soul, where the hero, while being ‘mad’, is more connected with God and spiritual aspects of life, than the laypeople, preoccupied with the material sides of things. Gorki explored the theme in ‘A Confession’, Chekov built his short story ‘Ward No. 6’ around holy-foolishness, where both protagonists, a long-time staying psychiatric inmate and his treating psychiatrist share remarkable traits with holy-fools, but also Bulgakov, it can be argued, based his ‘Master and Margarita’ on the motifs of holy-foolishness. The main character, the master, who ends up disillusioned by this world, is a modern ‘holy fool’, but unlike in the Moscovite Rus, he has problems to adjust and adapt to the requirements of the modern world, which in the Soviet Union, was characterised by omnipresent bureaucracy, corruption, ridiculous rules, and greediness, despite the fact that one of the slogans of the socialist regime was an equal society. The story of the Master runs in parallel with the story of Yeshua Ha-Notsri (Jesus of Nazareth), and some obvious conclusions can be drawn from the novel. There is a deep spiritual need nascent in all humanity, but it is often compromised by scepticism and inability to think outside the box, because of being under too much influence of materialistic world. Many ridiculous, hilarious scenes in the Soviet Moscow of Bulgakov draw a direct parallel with the weirdness and ‘laughter’ of holy-fools.

The image of Holy Fool can be also encountered in numerous paintings, where painters depicted the fascination and also certain reverence towards the character. He can be seen on numerous paintings of Nesterov, and also Syrikov, showing his firm place among laypeople, and not just being a character of Christian writings.

For a Russian culture, the holy fool has a deep meaning. It shows the possibilities of a spiritual domain, reinforces one’s faith, and reassures one that good will always outweigh the evil. Thus, the character of Holy Fool is deeply embedded in Russian culture and tradition.

A God’s Fool Sitting on the Snow, by Vasily Surikov, 1885)