情节的推动用了两条线,明线的时间顺序使暗线存在的用意变得晦昧,暗线从“水”到“火”最后来到“土”的变化很有古希腊哲学的味道。水的特质是其自身的可塑性,它充斥了诗人的童年,导演费了很多笔墨去描绘曝书、沐浴以及清洗毯子,流淌的水布满了画面。火的特质更多的是其对外部的影响,它在诗人成年之时来到影片。字幕明示的流俗意义上的时间顺序很容易使观影者忽略“你是火”这一画外音,笔者亦注意到电影进行到此时画面中方出现红色。结合其游吟诗人的身份,导演要表达的是他在这一阶段的传道。最后一个“土”的环节是最难理解的,对应在流俗时间观上是诗人的老年。年老的诗人时时回忆起童年往事,此时非常有意思的一幕是石榴被碾出了红色的汁水,红色的汁水流淌着渗入了土地,同时电影进行到诗人的老年之后开始出现大片的黑色,笔者遂推断暗线的最后一环是“土”。“石榴的颜色”暗含的意义是诗人童年“水的特质”与成年“火的特质”在老年合二为一并且融入到“土的特质”中去,从时间观上可以理解为诗人在经历了“水”的童年、“火”的中年后来到“土”的老年并且迎来死亡,这里倒又有了宗教里“一体意识”的味道。
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"This film does not attempt to tell the life story of a poet. Rather, the film maker has tried to recreate the poet's inner world through the trepidations of his soul, his passions and torments, widely utilizing the symbolism and allegories specific to the tradition of Medieval Armenian poet-troubadours (Ashough)."
"I am the man whose life and soul are torture."
"Books must be well kept and read,, for books are Soul and Life. Without books, the world would have witnessed nothing but ignorance."
As a young boy Aruthin helps lay out books on the roof in order that they may dry out from some kind of inundation.
"From the colors and aromas of this world, my childhood made a poet's lyre and offered it to me."
Women clean their fancy rugs. Other women make the fancy rugs. Men dye the thread that goes into the making of the rugs.
A man removes the cut-off head from a chicken.
"Saint George, we implore you, let your good fortune, your kind thoughts spread over our family, on our people, along with your white horse be a stronghold for our people, give prosperity to this family, give them good thoughts and prosperity".
Aruthin looks into rooms where men get massages from servants. Black mud is put all over the men and then a servant helps wash the mud off the men.
Aruthin looks into a room where a nude woman is laying. (Brief nudity.) (And another shot of brief nudity.)
Men play music for the men going through the treatment.
"We were searching for ourselves in each other."
And then there is the art of lace making.
Next comes some dancing.
"In this healthy and beautiful life my share has been nothing but suffering. Why has it been given to me?"
Now there are scenes shot in the outdoors, including those involving horses.
"We were searching for a place of refuge for our love, but instead, the road led us to the land of the dead."
Horsemen ride from right to left paralleling a fortress wall.
There's a death scene with a cloth dummy representing the dead.
"You abandoned us and went away, but we the living wrapped you in a cocoon so in your new world you would burst out like a butterfly."
"How am I to protect my wax-built castles of love from the devouring heat of your fires?"
"You are fire. Your dress if fire. You are fire. Your dress is black. Which of these two fires can I endure?"
There is dancing around a number of hanging rugs.
"Go then, selfless heart and find your place of refuge. I will go and search the monasteries one by one."
Thirteen religious men are busy eating pomegranates. Other men are stomping grapes.
"Beautiful one, come quickly, quickly come, o beautiful one . . ."
Man and woman getting married.
Christening of a child.
"Brothers of mine in soul and blood, heaven has sent upon us to this world, grief -- grief -- grief. Brothers of mine in soul and blood, grief, inconsolable grief has been sent to us from heaven today. On this night of revelations at Etchmiadzin, died our Saint Father Lazarus, Catholics of all Armenians. Brothers of mine in soul and blood, heaven has sent upon us to this world, grief -- grief -- grief."
A man digs a hole within the church. Sheep come into the church where the man digs a hole.
"Brothers of mine in soul and blood, grief has sent to us to this world from heaven, grief -- grief -- grief. Brothers of mine in soul and blood, grief -- grief -- grief. Grief is sent to us from heaven today at Eatchmiadzin. During this night of the revelation of Saint Sarkis, our Holy Father Lazarus, Catholics of all Armenians, has died."
"I asked for a shroud to wrap the dead body, instead, I was given frenzied convulsions of their living bodies."
"Where can I find selfless love?"
More prayers to God. Women bring into the church their detailed rugs they made.
"In the Sun Valley of the distant years, live my longings, my loves and my childhood."
"You are fire, you're dressed in black. You are fire, you're dressed in black. You are fire, you're dressed in black."
A camel is in the next scene of people making raucous music.
A family has a huge piece of flat bread. The boy tears off a piece and eats it. Now they have a bakery full of bread.
The top piece of a building is being put in place but is dropped and breaks.
Three dogs are used in a scene.
"I saw everything clear and strangely blunt, and I understood that life had abandoned me."
A bloody scene comes when men kill and butcher three sheep. Blood runs over the steps.
"We have slain the sacrificial lamb, boiled the meat and distributed it at seven places. Come hither, come. " The bloody heads of three sheep are displayed.
Wife: "When my husband and I went to Tiflis, we went to the Turkish square, where there was a public bathhouse. We had a good bath."
Husband: "What are you saying woman? You're letting everyone know that we've been to the bathhouse. Take these roosters and give them to the maidens."
Wife: "As we came out to eat some barbecue, we heard that a troubadour had come to town. We went to see him, but he was no troubadour, but a cobbler."
People sing: "As long as I live, my life is all yours, my love. My life is all yours, how can I help it, my love?"
A white-haired man says to another man: "Go amongst the people and may we always hear of your triumphs, your kind deeds and your well-being. You are the salt of the earth. And may God of speech be always with you. Go amongst the people."
A horse is used in the next scene. He is pulled along by the man sent out to go amongst the people.
A soldier sits on a different horse and prepares to fire an arrow from his bow. The face of a stained-glass picture falls from the window.
"I hear calls of homecoming and hope, but I am weary. Who has spread all this sorrow upon this old and weary earth?"
"The world is like an open window. And I'm weary of passing through it. You wound the one that looks through it. I'm weary of the tomorrows and even its gardens are full of sorrows. "
A female human body is buried.
"The bread you gave us was beautiful, but the soil is even more beautiful. I'll go and soon turn to dust. I am weary, I am weary."
A woman with a knife later pours blood over a man who might have looked like Christ.
旁白摘记转载于 Sayat Nova (Color of Pomegranates) (1991) - Vernon Johns Society
http://www.vernonjohns.org/snuffy1186/color%20of%20pomegranates.html图片来自 Tumblr
http://owen110.tumblr.com/archive (我自己的博客)
石榴的颜色也是血液的颜色,帕拉杰诺夫对童年的回望,那些美好的日子,徜徉于书本的日子,青年时代的爱情冒险跌入世俗权力的无奈,老年自我流放寻回内心宁静,其中的装置艺术和象征布景是对现实艺术的反叛也是对苦难岁月的控诉,和帕索里尼一样,帕拉杰诺夫的世界也是一场重返童年的冒险
石榴的颜色,就是血的颜色,它带着利刃的创痛。
10.0;除非你是我,才可與我常在
"He is like a god to me, a god of the aesthetic, master of style, one who created the pathology of an epoch." -----Pasolini
比起塔可夫斯基更富有宗教性的精神追溯。两种机位的固定镜头【平视大概意味着囚禁,那么可延展至画框外面的既象征着通往天国的神秘与宿命?】。宛如德里克贾曼《卡拉瓦乔》的造型艺术,精神上也颇有几分亲缘性。“一个诗人会死,但他的缪斯不死”。莫不是帕拉杰诺夫生前用影像与诗留下的招魂咒语?
修复版用“美如画”形容真是一点都不过分,太漂亮了!(感谢老马丁!)这部电影真正让人感到电影是作为一种语言而独立存在,有自己独有的表达维度,因为这部电影是没办法用讲的来描述的,只能通过观看来体验。。。记不记得第一次读到让自己无言的诗是什么感觉?看完本片,就是这个感觉
几乎无法用语言去表达对本片的观感,帕拉杰诺夫试图用一种静态的影像去表达诗人的异想世界,诗的语言和影像的语言契合互补着达成一种至高的美的享受。宗教和民族性的文化氛围在帕拉杰诺夫的影像世界是如此强烈,帕拉杰诺夫是属于天才之列的导演能把绘画、音乐以及多种艺术融合为一体构建出高度风格浓缩的影像世界。对于语言的转换无疑是一件难事,诗歌的精髓更是不可被翻译,而电影中则用独特的方式重现了诺瓦诗句所描绘的景像,把诗人的的一生虚渺的缝合起来。电影的每一个物件的摆放都是富有隐喻和充满视觉的冲击,这样的一部电影很难去完全理解,但正是这样独特的民族性和对诗意的膜拜从而使电影成为一次跨文化的对话和个人心灵的朝圣之旅。联想导演命运多舛的一生,不得不感叹天才往往都是在苦难中孤独的看着自己的才华燃烧殆尽,前苏联电影的荣光。
诗歌的视觉重组,GIF电影,热门微博,看不懂都说美,像美术学院毕业作业,想仿照这个形式很容易,十首诗配十个画面,可以是油画,也可以是装置艺术,故弄玄虚即可。时尚大片最适合用这种形式。
其实调整好心态以后,还是可以耐心看完的,毕竟画面确实存在着较强的形式美感,如果配合葛颖副教授的解读来看的话效果更佳,但我非常好奇葛颖这些解读是完全他自己的理解还是哪里看来的,他如何有信心确保自己的解读是准确的?诗电影作为一极为特殊的电影类型还是极富其美学意义的,即便它如何晦涩。这里再顺便补充一下本片的背景知识:①本片和《八部半》《去年在马里昂巴德》并列为三部世界上最难懂的电影②本片也叫《萨雅·诺瓦》,因为表现是这位吟游诗人的生平③电影现在的删减版本和片名由来自于导演的老师尤特凯维奇④导演在斯大林、勃列日涅夫、安德罗波夫时期都坐过牢⑤本片在2015年上海国际电影节放映过⑥导演和塔可夫斯基惺惺相惜,《吟游诗人》即为致敬老塔的作品⑦1990年导演逝世于亚美尼亚首都,被授予乌克兰和亚美尼亚人民艺术家称号。
中途隱約能感覺到影喻亞美尼亞宗教史 累心 同樣是為詩電影 老塔流出的是奶 帕爺流出的是血呢。象徵術式華麗至此 令我明白為何會有嘴巴或眼睛長到手上的這種錯位符號:恰恰是源初的雙性同體的靈魂 導致單一個體承受不起欠缺的感受 但能量又往往轉化到了必須不能直接達意的雙重壓抑的詩學文體中。
极端形式主义诗电影&真·不明觉厉·烧脑片,恍如一场盛大而神秘的祭祀仪式。平面化影像,静态封闭式构图,跳切与动作重复,仅少量旁白与吟诵+声画错位+木偶式演员似布列松,倾倒美学同老塔。| 浸红,晾书,染布;乳房,螺壳与牛奶;爱的蜡之城堡面对炽热火焰;夜莺和鸟笼;诗人会死,缪斯永生。(8.5/10)
象征、符号、仪式、图像构成的一个自成一体、理想的、象征性的秩序世界。美丽绝伦。赞叹能有这样的电影拍出来!艺术神品!
很好玩啊,我想把這樣的類型命名為隨筆電影,就像備忘錄文字整理成集,片段的連接,每一段都像是一節懸浮的車廂,共同構架一座徜徉在想象之中的列車,影像本身的形式美也足夠讓人震撼,真正的詩與獨白。此外,一直覺得意象的解讀是種私人化的體驗,怎樣的解讀都是有趣的,那些直接下定論說看不懂裝逼的人大概更多是執著於一個固定的答案而不願意去隨心所欲地解讀看似晦澀的內容吧?那樣也太死板了,尤其是在這樣一部自由的影片里。向創作者索要意義是件無聊的事,意義在觀眾與創作者的共同完成中方显其真义。
平静凝固抽象 静物画 宗教画 仪式感 石榴 爱 痛苦 血都是一个红颜色 遁入空门没有前途不如大胆向爱 也不是所有诗人都注定孤独 哦也 女主第二件灰羽毛衣服好美
神作!看完之后,随意的选择一个时间点切入,仍旧像是第一次观看,仿佛刚看过的电影已经是落满尘埃的回忆。丝毫不能理解里面各种意象和隐喻,但是深刻的知道这是一种类型的极致,一个情怀的极致。
没有看《被遗忘的祖先的阴影》时那种强烈的感受,比较喜欢诗人童年的段落,屋顶上无数书的书页被风吹动真是无可言喻的神妙。色彩丰富、场景怪异神奇,诗人和神灵/宗教、爱情/情人纠缠不休, 影片将传统生活仪式化,在不时出现的反复和静观中展现其神秘和美。不断渗出的红色真是寓意丰富呀。
总算看完了。我想这只是一首诗,不是其他。
把电影某方面质素推到极致,但又不让人觉得乏味,一般我都会列入到创作的灵感百科全书序列里。
【原名萨雅·诺瓦/9.0】用如诗般的柔情描述了一场关于“政治吟唱”的梦。在《石榴的颜色》中,帕拉杰诺夫冷漠地呈现了一个制度上的现实:在这看似自由的王国里,每个人各司其职,勤勤恳恳,却可悲地缺少了激情。政治暗喻浓郁(难怪68年政府审查被禁播改名)内容和画面都有着浓郁苏联诗电影的美。
为了体现出诗人的一生及其作品,导演做了5点尝试来进行宗教画式画面统一:1人物面部不显露表情;2入镜人物及焦点物品不重叠;3服装及配套动作象征化.还原宗教画中人物形象;4颜色调配鲜艳醒目,凸显主体.配色对应文艺复兴前大部分教堂宗教版画;5场景古老化及祭坛化.效果即是本片,勿陷入苦思