This was an interesting interlude. However, I should mention that as an alternate history enthusiast, seeing people from the real world in a setting that diverged from ours 1100 years ago just kind of bugs me.
A gust of wind blew open the flap of the yurt, and into the round frame with its cosy puffs of hide-wrapped felt between, ran a teenage girl. Her amber eyes glimmered with sincerity and her long, mobile mouth was open and puffing with recent exertion. Even though she was drawn in the japonský animovaný style, great care had been placed on the subtle mix of emotions on her face: worry, tenderness, a certain openness and naïveté.
She dusted off the front of her riding-jacket and the front of her robe, whose hem and silver ornaments had been drawn and animated with exquisite care. She knelt upon an animal-skin mat, smoothing out the hem of her robe as she did so, and looked across the crackling fire in the midst of the tent at the figure of an old woman seated opposite. The old woman was busily lacing up a small leather drum to a hoop frame.
‘Bölcs-Nő,’ the girl spoke to her, bowing reverently. ‘Pavel’s taken him—Pavel’s taken Bohodar. Please, with your great power, I beg you to help me!’
The diminutive Bölcs-Nő, her robe covered with feathers, beads and animal talismans, turned toward the girl, her long, wrinkled nose with a large visible mole on the arch standing out amid a face etched out of wrinkles. Her face was kindly, and her voice was patient. She continued to lace the stretched hide to the hoop frame as she began to speak.
‘Czenzi—I know. The spirit of Turla has already told me. When the Long-Tailed One and the Large-Horned One speak to me now, their voices quiver with anger, fear and hatred. But they also grow weak. It is difficult for one from the world of men to touch the world of spirits anymore, so consumed have our people become with building kingdoms and cities and armies. The Long-Tailed One is chased out of his forest, and the Large-Horned One is pushed into the east, and they grow bitter. Perhaps they will become demons of hate. But as for me—you see how old and crooked I am. Not that we old folk can’t be useful! But what is it you expected of me? Did you want me, perhaps, to change into a swift horse, and ride down Pavel for you? Or to change into a sharp-taloned hawk, and peck out his eyes?’
Czenzi opened her mouth to protest, but then closed it and bowed her head, chastened. The old woman smiled kindly, leaving the fire to flicker and crackle for the space of some seconds. Bölcs-Nő stirred the pot on the fire in front of her before she spoke again.
‘In truth, I’m not sure myself what may be done. Princes cherish their swords, and they clutch their gold close to them, as though these things can help them. Maybe it was always this way, and I’m just looking back on the past with a foolish old woman’s vision.’
‘What can we do—if the power of nature can’t help me, and if the spirits have become demons? I can’t rescue Bohodar on my own. And he may just be our best hope for peace!’
‘Oh?’ said Bölcs-Nő. ‘Are you sure of that? Actually, one thing you did say is true—you can’t rescue Bohodar on your own, and you will need help. Mine—possibly—and others’. But just as you can’t rescue him alone, neither can Bohodar bring peace alone. Both of you will have to work for that, and that’s work that will last a lifetime. But I think you’re up to it. You love him a great deal, don’t you?’
A delicate blush bloomed upon Czenzi’s tan cheeks, and soon after that a flicker of irritation crossed her brow. ‘I never said that. Did the spirits tell you?’
Bölcs-Nő let out a great big belly laugh at that, her mouth wide with two long rows of large white teeth. ‘You tell me that yourself, child—just by being here! Now, you did ask—very properly and politely—for my help. Let’s see what tricks this old woman still has up her sleeve…’
~~~
Ed Grebeníček paused the video, which was on an old LaserDisc. The cover lay open on the table, and it featured the title 《鵲のセレナーデ》. In the international release, Серенада Страки, Bohodar was voiced by Moravian actor Roman Luknár, Czenzi by Carpathian actress Anna Marie Cseh, and Bölcs-Nő by Carpathian-Américaine actress Eva Gábor in one of her final roles.
‘Studio Scirocco released Serenade of the Magpie, directed by master animator Miyazaki Hayao, in 1994. This was at a time when the Hungarian nationalists were making direct overtures to the Empire of Japan, using appeals to Turanist ideology, to support their bid for independence from the Carpathian Popular Republic—Serenade was widely believed to be a strident appeal for peace in Carpathia, in addition to featuring Scirocco’s usual environmental themes. We’ll keep watching the rest if you want to after class, but for now I just wanted to ask… what do you think?’
‘Well, it’s Miyazaki!’ protested Petronila Šimkovičová. ‘What’s not to like? The animation is gorgeous and the storyline is amazing!’
‘Sure,’ Ľubomír Sviták answered her. ‘That kind of goes without saying. But you have to admit that some of the elements here are kind of… anachronistic? Were the Hungarians going to the táltos and worshipping nature-spirits at that late date?’
‘Maybe that’s Miyazaki drawing a connexion between his own shintô themes and the táltos. I’m not sure it’s meant to be taken literally,’ Cecilia Bedyrová answered thoughtfully. ‘It certainly seems to be a direct rebuke to the Turan-adjacent nationalists—to show the bölcs nő as an advocate for peace-building and a well-wisher to Czenzi’s romance with Bohodar 3.!’
‘Hmm…’ Ľubomír still looked a bit skeptical. ‘I still have difficulty believing the Hungarians would be herding flocks of cattle as nomads and padding about in yurts in the twelfth century. The ninth century, maybe, but…’
‘Actually,’ Ed Grebeníček interposed, ‘that actually might not be as anachronistic as you might think, though certainly Miyazaki added his own flourishes. We know that Czenzi’s grandfather had been a follower of the táltos. And Árpád Czenzi’s band of Eastern Mögyers, who stayed in the Nistru Basin, were also nomadic quite a lot longer than their sedentary Slavicised cousins to the west. It’s actually a fairly believable detail that they would have lived in yurts.’
‘But why would Miyazaki make a movie about a Moravian ruler?’ asked Jolana.
‘Excellent question,’ Grebeníček smiled. ‘Does anyone think they have an answer for her?’
Petra looked toward Jolana. ‘Well… Miyazaki’s a leftist, and something of a pacifist as well. I’d imagine that a king like Bohodar letopisár might have appealed to him. Although he was a soldier in some of his grandfather’s wars, Bohodar 3. never declared or even joined a single war in his entire reign. There isn’t even a record of so much as a peasant revolt. Moravia enjoyed a good 50 years of uninterrupted peace under both Bohodar letopisár and his son Vojtech 1., lasting into the reign of Zelimír.’
‘But then why is he called one of the “six lesser kings” in our text, then?’ asked Dalibor.
‘Funny how those historiographical evaluations change,’ Grebeníček observed. ‘In his own time, Bohodar was considered to be a rightly-guided, wise lawgiver and a most clement keeper of God’s peace. Throughout the 1200s and 1300s the third Kráľ Bohodar was considered the kingly ideal, and monastic historians tended to be distrustful of the more warlike leaders. It was only in the 1400s that Kaloján chrabrý’s star began to rise, and Bohodar letopisár’s to fall. Yes, Ladislav?’
Ladislav Čič commented: ‘Didn’t that schema of the Rychnovský kings only arise in the 1700s?’
Grebeníček nodded. ‘With the benefit of hindsight, yes. By that time, the “highlights” of Moravian history tended to be those periods when kings amassed great power, expanded their influence, or contributed to the glory of the state. The period between Tomáš 1. and Kaloján chrabrý was thought to be one of stagnation, and so the kings of this time came to be regarded as “lesser”. It didn’t exactly help their reputation that Kaloján’s father embraced certain… ahem… heterodox teachings early in his reign…’
‘In a strange way,’ Petra added, ‘it seems like Miyazaki is in agreement with the medieval scholars!’
‘Sort of,’ Ľubomír waggled a hand. ‘Somehow I don’t think those old monks would have been so kind to Bohodar if he’d actually gone and married a nomad chieftain’s pagan spirit-worshipping younger sister.’
‘True,’ agreed Grebeníček. ‘But in terms of what we might call “ethics” I do think Miyazaki is closer to what our medieval scholars thought than later historians. In a ruler, “those old monks” did tend to value things like harmony, balance, making human laws conform to God’s law—the laws of nature. But…’
The screen behind the lectern went blue as Grebeníček switched the overhead projector feed from the disc-player back to his Apricot laptop, and the EnerGrafix presentation which he had prepared for their lecture appeared. The professor flashed his class a moustachioed grin. There were a couple of groans from the students.
‘Can’t we finish the movie?’ pleaded Petra.
‘After class,’ reiterated Grebeníček with a smile. ‘I have no objection to watching Serenade all the way through with you guys—after class. Right now, though, we need to start discussing how the Brotherhood of the Holy Sepulchre shifted from being an independent religious fraternity with at least a fig-leaf of pious purpose in protecting the Holy Places, into becoming more a nakedly-political tool of the Moravian kings.’
There were a few good-natured grumbles, but the students all got out their textbooks.
‘Now—Chapter 2 in Bobková—page 65. Mr Pelikán, I believe you were our discussant for today…’
~ END OF BOOK III ~
Still a good post, however.
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