But of all Stravinsky's Russian ballets, by far the most subversive was The Rite of Spring (1913). The idea of the ballet was originally conceived by the painter Nikolai Roerich, although Stravinsky, who was quite notorious for such distortions, later claimed it as his own. Roerich was a painter of the prehistoric Slavs and an accomplished archaeologist in his own right. He was absorbed in the rituals of neolithic Russia, which he idealized as a pantheistic realm of spiritual beauty where life and art were one, and man and nature lived in harmony. Stravinsky approached Roerich for a theme and he came to visit him at the artists' colony of Talashkino, where the two men worked together on the scenario of 'The Great Sacrifice', as The Rite of Spring was originally called. The ballet was conceived as a re-creation of the ancient pagan rite of human sacrifice. It was meant to be that rite - not to tell the story of the ritual but (short of actual murder) to re-create that ritual on the stage and thus communicate in the most immediate way the ecstasy and terror of the human sacrifice. The ballet's scenario was nothing like those of the romantic story ballets of the nineteenth century. It was simply put together as a succession of ritual acts: the tribal dance in adoration of the earth and sun; the choosing of the maiden for the sacrifice; the evocation of the ancestors by the elders of the tribe which forms the central rite of the
sacrifice; and the chosen maiden's sacrificial dance, culminating in her death at the climax of the dance's feverish energy.
The evidence of human sacrifice in prehistoric Russia is by no means clear. Ethnographically it would have been more accurate to base the ballet on a midsummer rite (Kupala) in which Roerich had found some inconclusive evidence of human sacrifice among the Scythians - a fact he publicized in 1898.140 Under Christianity the Kupala festival had merged with St John's Feast but traces of the ancient pagan rites had entered into peasant songs and ceremonials - especially the khorovod, with its ritualistic circular movements that played such a key role in The Rite of Spring. The switch to the pagan rite of spring (Semik) was partly an attempt to link the sacrifice with the ancient Slavic worship of the sun god Yarilo, who symbolized the notion of apocalyptic fire, the spiritual regeneration of the land through its destruction, in the mystical world view of the Symbolists. But the change was also based on the findings of folklorists such as Alexander Afanasiev, who had linked these vernal cults with sacrificial rituals involving maiden girls. Afanasiev's magnum opus, The Slavs' Poetic View of Nature (1866-9), a sort of Slavic Golden Bough, became a rich resource for artists like Stravinsky who sought to lend an ethnographic authenticity to their fantasies of ancient Rus'. Musorgsky, for example, borrowed heavily from Afanasiev's descriptions of the witches' sabbath for his St John's Night on Bald Mountain. Afanasiev worked on the questionable premise that the world view of the ancient Slavs could be reconstructed through the study of contemporary peasant rituals and folk beliefs. According to his study, there was still a fairly widespread peasant custom of burning effigies, as symbols of fertility, in ritualistic dances marking the commencement of the spring sowing. But in parts of Russia this custom had been replaced by a ritual that involved a beautiful maiden: the peasants would strip the young girl naked, dress her up in garlands (as Yarilo was pictured in the folk imagination), put her on a horse, and lead her through the fields as the village elders watched. Sometimes a dummy of the girl was burned.141 Here essentially was the scenario of The Rite of Spring.
Artistically, the ballet strived for ethnographic authenticity. Roerich's costumes were drawn from peasant clothes in Tenisheva's collection at Talashkino. His primitivist sets were based on archaeol-
18. Nikolai Roerich: costumes for the Adolescents in the first production of The Rite of Spring, Paris, 1913
ogy. Then there was Nijinsky's shocking choreography - the real scandal of the ballet's infamous Paris premiere at the Theatre des Champs-Elysees on 29 May 1913. For the music was barely heard at all in the commotion, the shouting and the fighting, which broke out in the auditorium when the curtain first went up. Nijinsky had choreographed movements which were ugly and angular. Everything about the dancers' movements emphasized their weight instead of their lightness, as demanded by the principles of classical ballet. Rejecting all the basic positions, the ritual dancers had their feet turned inwards, elbows clutched to the sides of their body and their palms held flat, like the wooden idols that were so prominent in Roerich's mythic paintings of Scythian Russia. They were orchestrated, not by steps and notes, as in conventional ballets, but rather moved as one collective mass to the violent off-beat rhythms of the orchestra. The dancers pounded their feet on the stage, building up a static energy which finally exploded, with electrifying force, in the sacrificial dance. This rhythmic violence was the vital innovation of Stravinsky's score. Like most of the ballet's themes, it was taken from the music of the peas-antry.142 There was nothing like these rhythms in Western art music
(Stravinsky said that he did not really know how to notate or bar them) - a convulsive pounding of irregular downbeats, requiring constant changes in the metric signature with almost every bar so that the conductor of the orchestra must throw himself about and wave his arms in jerky motions, as if performing a shamanic dance. In these explosive rhythms it is possible to hear the terrifying beat of the Great War and the Revolution of 1917.
7
The Revolution found Stravinsky in Clarens, Switzerland, where he had been stranded behind German lines since the outbreak of war in 1914. 'All my thoughts are with you in these unforgettable days of happiness', he wrote to his mother in Petrograd on hearing of the downfall of the monarchy in 1917.143 Stravinsky had high hopes of the Revolution. In 1914 he had told the French writer Romain Rolland that he was 'counting on a revolution after the war to bring down the dynasty and establish a Slavic United States'. He claimed for Russia, as Rolland put it, 'the role of a splendid and healthy barbarism, pregnant with the seeds of new ideas that will change the thinking of the West'.144 But Stravinsky's disillusionment was swift and emphatic. In the autumn of 1917 his beloved estate at Ustilug was ransacked and destroyed by the peasantry. For years he did not know its fate - though there were signs that it had been destroyed. Rummaging through a bookstall in Moscow in the 1950s, the conductor Gennady Rozh-destvensky found the title page of Debussy's Preludes (Book Two) inscribed by the composer 'To entertain my friend Igor Stravinsky': it had come from Ustilug.145 Not knowing what had happened to the place for all these years could only have intensified Stravinsky's sense of loss. Ustilug was where Stravinsky had spent the happy summers of his childhood years - it was the patch of Russia which he felt to be his own - and his profound loathing of the Soviet regime was intimately linked to the anger which he felt at being robbed of his own past. (Nabokov's politics were similarly defined by his 'lost childhood' at the family estate of Vyra, a vanished world he retrieved through Speak, Memory.)
19. Stravinsky transcribes a folk song sung by a peasant gusli player on the
porch of the Stravinsky house at Ustilug, 1909. Stravinsky's mother, Anna,