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Director: Fritz Lang
By Roderick Heath
The title resolves amidst intersecting geometries that coalesce and create a cityscape, ranged with neo-Babylonian techno-ziggurats: Metropolis, instantly a statement worthy of Ozymandias. A super-city where trains and cars shuttle along spanning bridges and aircraft buzz between sky-nudging structures. A great machine that explodes and morphs into a dark god of ages past, accepting human sacrifice into a greedy, fiery maw. A great dial of switches becomes a massive clock crushing its operator. A dark and twisted fairytale abode left like a seed of corruption in the midst of this empire of the will. The outpost of an ancient brand of faith discovered underground, to where the beaten and exhausted tread in search of hope. A beam of light in the midst of a dank, labyrinthine catacomb, terrorising and pinioning a saintly young woman. A robot fashioned in the likeness of a human, all art-deco brass curves and blank features, wreathed by electric arcs, slowly taking on the likeness of the same young woman. The robotic simulacrum dancing like Salome reborn, stirring the lusts of men until their eyes join together in a great mass of rapacious gazing. Statues of the seven deadly sins lurching out of their stalls in a Gothic cathedral, announcing the coming of calamity and death. A mass of desperate children all reaching out for their saviours in the midst of surging flood waters. A rooftop struggle between hero and villain for the life of the heroine, the battle of good and evil staged as vertiginous graph written on the face of a civilisation.
These are some of the lodestone images of Fritz Lang’s Metropolis, and it’s still easy to feel their power even after intervening decades where their genetic material is woven into pop culture at large. If A Trip to the Moon was the seed of science fiction on screen, Metropolis is its green stem, and much more too. The floodtide of Fritz Lang’s visual techniques and the expanse of the film’s evocation of the future might have met resistance of mind and eye in its day, but even in an abused and truncated form enough of his vision remained to stun the eye and light the creative spark.
Director Lang and his creative and personal partner Thea Von Harbou had climbed swiftly to the peak of the German film industry thanks to highly ambitious, stylistically radical films that provided basic engineering for cinema as it found maturity and began to branch into different streams of genre and style. Lang, working under the influence of Louis Feuillade, had taken his template and pushed it into stranger places with his rollicking action-adventure diptych The Spiders (1919), and had written the script for the film that kicked off the Expressionist cinema style, The Cabinet of Dr Caligari (1919). Lang’s first great opus, Dr Mabuse, the Gambler (1922), embodied the shock of the new in cinema, telling in the mode of epic melodrama a tale of crisis in modernity by depicting someone capable of manipulating its many aspects, and then his follow-up Die Nibelungen (1924) had delved into the foundational myth of Germany to explore the ructions that cause tragedy and the ideals and fidelities that make civilisations. Metropolis was destined to be the third chapter in this survey, a myth of the future if still based in the pressing quandaries of the present and articulated through a vast array of concepts from the cultural inheritance. Von Harbou wrote a novel specifically to use as the basis of the script, and the production took over Germany’s flagship film studio UFA in the midst of the national inflation travails that helped shake what little confidence there was in the Weimar republic. Lang’s lordly vision took a toll on cast and crew, fortunes were spent, and the reaction to the film’s initial was like cold water hitting hot metal, warping all perception of Lang’s achievement. Metropolis’s sniffy reception sounds familiar today, as many called it a giant would-be blockbuster that is all visual bluster and no substance. A film hated by no lesser personage in the budding science fiction genre than H.G. Wells. A film Lang himself later disowned, perhaps feeling that well had been too badly poisoned.
After barely recouping Metropolis’s massive expense upon release, UFA was compelled to let Paramount Pictures buy it out. Metropolis spent much of the next thirty years being cut down and reshaped, until what was left was so confused many thought it had always been that way. It was adopted as fetish object and style guide by the Nazis, who wanted to emulate its monumental aesthetic and absorb its message system into their own, and Von Harbou herself became an active party member. The film eventually became a pop art moveable feast, including being appropriated as a music video by Giorgio Moroder. Only in the past couple of decades has Metropolis been mostly restored to the point where it can be properly judged and studied according to Lang’s original intention. And yet, in spite of such manhandling, Metropolis still stands as one of the most influential films ever made. Metropolis provided a blueprint for envisioning a wing of the imagination encompassing dreamlike horizons, conjoining both the imminently possible and the ages of humankind so far into a grandiose survey of conceptual iconography. Much like the space opera that formed much of science fiction’s first popular phase on the page and which still survives chiefly thanks to Star Wars, Metropolis tries to comprehend the future and the present in terms of the past, envisioning an age of technical marvel and scientific miracle as a new version of the old alchemistic fantasia and the greatest dreams of imperial domain, whilst asking on what foundations such superstructures grow.
Metropolis is, of course, like most variations on the utopia-dystopia scale, actually an account of the moment of its making, thrown into sharp relief on a mimetic map. The tensions that termite Metropolis are the tensions lurking under the brittle façade of Weimar Germany, where, in the wake of World War I’s calamity, far left and far right agitators had clashed on the streets and nearly seized the machinery of government. The entire apparatus of state had been shaken, and reconstruction, the surge of newness pushing the nation forward, presented a political and social landscape few understood and felt at ease with. Even money wasn’t worth anything. The essential theme of labour versus management was more universal, and the new reality of much work in the early twentieth century, which turned humans into parts in huge assemblies, was taken into Metropolis to its logical conclusion, envisioning a carefully stratified human populace where some live in regimented, downcast, utterly slavish existences, doomed to run the infrastructure that allows more comfortable lives for the rest. Metropolis is the future itself, situated in no identified nation or age. Captain of this great project is Joh Fredersen (Alfred Abel), architect of the city and its Tyrant in the original sense, oligarchic master and civic administrator. Fredersen lives in the “New Tower of Babel,” a skyscraper at the city’s lofty hub.
Metropolis isn’t just a city he has been elected to run or master but his own brainchild, his ego-empire, the expression of human will essayed on the greatest scale. Metropolis is also in part a variation on a familiar conflict between fathers and sons, the stern and acquiescing pragmatism of age versus the idealism of youth, another universal topic also bound to gain impetus in the coming years. Fredersen’s son Freder (Gustav Fröhlich) is the child of privilege, anointed amongst the rich and blessed, free to train body and mind to maximum potential in his days before taking his ease with the procured lovelies invited to the pleasure gardens of the city’s rooftop expanses. But his life is set to be changed by the intrusion of a woman, Maria (Brigitte Helm), who ushers in a collective of urchins gathered from the lower reaches, to give them a look at the closest thing to heaven, the world Freder inhabits thoughtlessly. This gives the princeling his first sight of inequity and of the woman who becomes the instant lynchpin of his existence. Maria and her charges are quickly ushered out of this exalted sphere but Freder becomes determined both to find Maria and acquaint himself with the lives of Metropolis’s workers. The realm he ventures into proves to be a scene out of a fantasia where Dante co-authors with Dickens and Picasso. Here cowed and regimented workers trudge through blank, institutional corridors and take up work stations at hulking machines where they perform repetitive, arduous tasks for ten hour shifts.
An explosion in a massive machine inspires the horrified Freder to think of Moloch, the wicked god of Biblical lore. Seeing a young worker collapse at a station where he works a dial-like switching control, Freder rushes to take his place. The worker, whose name is Georgy but is snidely affixed merely with the title 11811 by the bosses, swaps clothes with Freder, who sends him to take refuge in his apartment. Freder struggles through the rest of his shift, almost broken trying to keep up with the vital task. Another worker, mistaking him for Georgy, whispers to him about a meeting Maria has called, and Freder joins the workers who descend into the ancient catacombs under the city to listen to Maria give a sermon. Fredersen, wishing to split Freder from Maria and to break her moral influence over the workers and gain an excuse to establish martial law, visits scientist and inventor C.A. Rotwang (Rudolf Klein-Rogge), who has constructed a perfect humanoid robot, a Machine Man: Fredersen wants Rotwang to give it Maria’s appearance, and use it to stir up trouble.
Lang explained that the root of Metropolis lay in a visit he made to New York in 1924, confronted by the looming grandeur of the city’s skyscrapers, floating like a dream fashioned from glass and steel, erected with all the promise of the age’s new possibilities but also stirring some profound anxiety, a fear of being dwarfed and pinioned by the weight of such achievements. The novel version of Metropolis was then written by Von Harbou as a parable about winners and losers in the modern world and Metropolis still feels strikingly relevant in choosing this as subject matter, as it remains the basic, ever-urgent matter at the heart of the modern dream. The first target of criticism of Metropolis is usually its storyline, which is usually judged not just simple but simplistic and naïve to boot in its treatment of social schisms. And that’s undoubtedly true on some levels. The film’s recurring motto, “The mediator between the head and the hands must be the heart,” is on the face of it a purely humanistic, essentialist slogan. But it’s not such a great stretch of the imagination to link the magical thinking behind it in regards to social philosophy with openness to similarly trite thought that would soon seduce the screenwriter along with millions of others to the Nazi cause. The solution at the end of Metropolis indicts the troublemaker and presents rapprochement between upper and lower classes as a matter simply of mutual respect and good-heartedness. Fredersen, who has built a city on iniquity and laboured to find an excuse to permanently and violently oppress his working class, is let off the hook because he gets anxious over his own son.
Metropolis is in part an attack on a worker’s revolt as an aim, seeing it as prone to demagoguery and manipulation and destructive in it results. On the other hand, it’s also a fervent attack on capitalist power as self-perpetuating, blinding, and dehumanising. Metropolis proceeds with a plot that is certainly close to comic book. To comment on Metropolis on this level, though, is to misunderstand it crucially. Metropolis invokes a vast sprawl of mythopoeic associations, and represents a clear and direct continuation of Die Nibelungen’s obsessive attempts to grapple with social identity and construction, using the language of mythology as starting point for a work of conjuring that unfolds on levels not just of story and action but in design, costuming, lighting, the entire texture sprawling across the screen. Metropolis betrays an ambition towards creating a total work of art, the gesamtkunstwerk which had been Wagner’s ideal and also had become the credo of the Bauhaus movement, whose cultural vitality and concepts Lang surely had in mind whilst making the film. Metropolis sometimes recalls nothing less momentous than the religious paintings of Ravenna or the sculptures of the Parthenon: we are looking into a way of conceiving the world from side-on, as an illustrative, holistic sprawl. Many of these mythical refrains are biblical, including the parable of the prodigal son and the captivity in Babylon.
Both Maria and Fredersen conceive the world in terms of legend, each employing the tale of Babel to make their own statement: Fredersen’s New Tower, with his gleaming citadel, announces to man and heaven his lordship over all, whilst Maria recalls the calumny and division implied at the root of such mammoth human projects. The speech she gives to the gathered workers is not a literal political tract but a parable recalling the original myth of the Tower of Babel from Genesis, tweaking it into a tract where in the destruction of the great human project came about because the visionaries designing the tower could not speak the same language, literally and figuratively, as the people hired to build it, causing riot and destruction. She casts Freder in the role of mediator, the man who can link above and below both personally and symbolically. Maria herself recalls the history of early Christianity’s practice in the catacombs of Rome, with similarities to Henryk Sienkiewicz’s much-filmed novel Quo Vadis?, casting Maria as voice of Christian charity and brotherhood. Freder discovers her in her underground church amidst the dark and twisted reaches of the catacomb, the sacred an island in the nightmarish space.
Other aspects recall the mythology Lang and Von Harbou had examined on Die Nibelungen, as faces and identities are swapped. Freder cast as a young Siegfried-like hero who ventures out to battle with dragons and finds himself swiftly engaged in a much more profound battle for the future of a society where covert designs and mysterious doppelgangers manipulate events. And of course, that other great Germanic myth, Faust, could be the overarching frame – all this represents what happens when mankind sells its soul for progress. The subplot of the twin Marias echo of one variation of classical Greek legend, one that Euripides utilised in his play Helen, in which the real Helen was duplicated by the gods, with the real Helen being whisked away to Egypt where she lived in captivity and incognito whilst her malicious double caused the Trojan War. The way the Trojan myths entwine the cultural and political with the personal and in particular the sexual points to the similar ambition propelling Metropolis, which was in part designed by Von Harbou as a lampooning of the liberated Weimar “new woman” in the figure of the provocative, sensual, carelessly destructive cyborg Maria, a chimera created by the denizens of the new age to enact their not-so-secret desires. Whereas for Lang, this element fits rather into his career-long fascination with the power of the irrational to warp the sturdiest superstructure of ethics and security, of which sexual desire is the most readily apparent and eternally vexing manifestations.
The crux for the atavistic and futuristic is Rotwang, the archetype of the mad scientist with his wild hair and gloved cybernetic hand whose persona was set to echo on and on through pop culture to come. But he’s also a projection of the ancient figure of the dark magician into a contemporary realm, the alchemist who rewrites laws of nature and steals the power of gods and demons and who worships idols, having turned the visage of his great love into a monument and has pentagrams festooned around his laboratory. Rotwang lives in a twisted, ancient building at the centre of Metropolis. He is linked to Fredersen not just in rivalry as radically different versions of the same titan-genius, but through a very personal link: the lost love was a woman named Hel, who married Fredersen rather than him and died giving birth to Freder. Fredersen’s request of him to aid his designs in regaining total control present Rotwang with a way to destroy him instead, by attacking the city he has built and the son who is the living link to Hel. Rotwang’s name – red wing in English – invokes both satanic stature and political danger. Like Faust, he conjures the Hel(en) figure as incarnation of taunting desirability and illusory object of yearning. His house is a hangover of Gothic fantasia clinging like a weed to the flank of the supercity, but also sits atop a well that leads into the dank labyrinth below the city. Rotwang is the jilted and obsessive lover who has castrated himself in surrendering his hand in creating a facsimile of woman. He knows too well the dark drives of humankind, which allows him to occupy this place, the gateway into secret human motives and the power of the illogical white-anting Fredersen’s ego-empire.
Lang’s obsession with underworlds, first evinced in The Spiders which conceived of a Chinese colony lurking underneath San Francisco and recurring again and again in his cinema, here has bloomed into something close to a form of psychic architecture that conceives of the whole of Metropolis as a mind, complete with id, ego, and superego, rational stretches and irrational depths, its holy and profane women, its young crusader torn between three father figures, one mad but powerful in mind and emotion, one timid and entrapped, the last seemingly dead in all nerves but will. Similar ideas are evinced in a very different setting in Von Harbou’s The Indian Tomb, a novel set in an Indian city (which Lang would film much later) where the progressive Maharajah’s stirred erotic jealousy turns his world into a repressive state and the shiny bastions of the exterior conceal basements where zombie-like lepers. Rotwang chases down Maria after the workers depart, stalking her through the labyrinth and terrorising her with a torch beam, ironically inverts the image of light in darkness as the bringing of terror and the pitiless of eye of technology (the movie camera?) to the subterranean realm where emotion is truth, to torment the holy innocent.
Maria and Freder’s journey is linked with two men Freder helps release from their slots in the great machine, Georgy and Josaphat (Theodor Loos). The latter works as aide to Fredersen but gets fired for not being prompt enough in reports, a devastating act that will doom Josaphat to a degrading existence as unemployable pariah. But Freder, as he did with Georgy, throws him a lifeline by letting him take refuge in his apartment and taking him on as a partner in his venture to change Metropolis. Just as Georgy is a near-double for Freder, his less lucky, anointed brother in look and soul, Josaphat has been Freder’s more human surrogate father almost incidentally as the man who took care of his needs on his father’s behalf. Josaphat’s growth from toady to hero is one of the film’s most entertaining elements. But Georgy has been sidetracked by the allure of the high life, and, fuelled by the cash in the clothes Freder loaned him, he goes for a night on the town in the Yoshiwara Club, the favourite night spot for the city elite. Both Georgy and Josaphat come under the thumb of one of Fredersen’s agents, known only as the Thin Man (Fritz Rasp), who bullies and blackmails both men into retreating into the underworld. Freder himself is imprisoned in Rotwang’s house when he hears, by chance, Maria’s screams coming from inside. Entering the abode, he finds himself duelling with the automated doors that steadily shepherd him into the attic and lock him in. Rotwang places the unconscious Maria in a mechanism in his laboratory that steadily reconstructs the Machine Man’s exterior into a perfect double of Maria.
The resulting creation is a demonically sensual and taunting succubus operating under Rotwang’s command, and even Fredersen, who knows well what it is, can’t resist when it visits him. Freder breaks out of Rotwang’s house and arrives back at his father’s office in time to see what looks like his father and his lover embracing. The crisis of disillusion on top of his agonised and exhausting adventures is so great Freder collapses in a delirium. The Robot-Maria, sent out by Rotwang to stir up anarchy, performs before the uptown folk at the Yoshiwara Club, Whore of Babylon going jazz age burlesque priestess. The cyborg’s starkly erotic, physically frenetic performance stokes the ritzy crowd, all milk-fed whelps produced by the idealistic, Olympian reaches of the city like Freder, into a grotesque mass of lust. The veneer of civilisation is peeled off like a chrysalis, and soon they’re duelling each-other and staging mass orgies, distracting the scions of the governing class from the chaos about to be unleashed by Robot-Maria’s more pertinent campaign. It takes the place of the still-imprisoned Maria and now preaches destruction of Metropolis’s utility systems, to bring the oppressors low. Freder, Josaphat, and Georgy try to calm the crowd but the workers try to assault Freder, and Georgy is stabbed to death when he throws himself in front of him. Led by Robot-Maria, the workers swarm to assault the Metropolis systems, finally destroying the great “Heart Machine” that coordinates the utilities, paralysing the city. But the workers’ actions unleash a flood that begins to fill their own city with water, threatening to drown their children who have remained behind.
Metropolis would be remarkable enough for the beauty and ingenuity put into what Lang puts in front of his camera, the sets by Otto Hunte, Erich Kettelhut, and Karl Volbrecht, Eugen Schüfftan’s radically innovative model photography, and Walter Schulze-Mittendorff’s totemic design for the Machine Man. But the cinematic textures of Metropolis in cutting, shooting, and use of the camera are equally impressive and represent silent cinema at its most innovative, amassing into an artefact that proves, scarcely a decade after the crude yet sufficiently significant grammar of Birth of a Nation (1915) helped officially open up the true cinematic age, just how vigorous the new medium had become, and looking forward to the ebullient freedoms of Abel Gance’s Napoleon (1927). Lang had Hollywood’s spectacles his sights, the colossi fashioned by Griffith and Cecil B. DeMille and laid out for stars like Douglas Fairbanks and Lon Chaney, hoping to prove European cinema could not just match such production heft but outdo it for artistry. Lang and his brilliant technical team, which also included cinematography greats Karl Freund and Günther Rittau, explored almost every facet of the medium possible in the time.
The surveys of Metropolis demanded the creation of a landscape through huge mock-ups and complex model work. The scenes of Robot-Maria’s creation and the destruction of the Heart Machine interpolation of photographic elements in a combination familiar in many respects now but still startling in their eye-filling beauty and inventiveness in context. Midway through the film, Lang launches into an astonishing movement after Freder’s discovery of his father with Robot-Maria. Freder’s mental disintegration is depicted in flourishes of abstract animation and herky-jerky editing that resembles the labours of experimental filmmakers. Robot-Maria’s dance is then intercut with Freder’s raving fantasies, in which he sees the Thin Man as evil priest repeating Maria’s sermon as rhapsodic incantation that stirs the forces of death and destruction into motion. The allegorical pantheon of the deadly sins and Death in Metropolis’s cathedral is seen jerking to life and striding out of their stalls. The film is split not into chapters or cantos like Die Nibelungen but into musical signatures – Prelude, Intermezzo, and Furioso.
Lang’s original concept was to have Rotwang literally conjure up magic forces to attack the modern, scientifically enabled world of Metropolis. This idea was mostly dropped but here something of this eruption of the irrational is still present, climaxing in the image out of medieval nightmare of Death slicing the air before Lang’s camera. Lang edges into the realm of outright surrealism here, and does again as he builds to a climactic shot during Robot-Maria’s dance when the screen is filled with that mass of eyes – the male gaze literalised as one great amorphous, greedy force, a shot reminiscent in execution of experimental photography. More subtly, perhaps, Lang’s filmmaking conveys a constant awareness of power relations throughout, befitting a film where the synergies of social relations, positive and negative, are translated throughout into concrete expressions. It’s quietly but surely present in conversational scenes like Freder’s first conversation with his father or the Thin Man’s confrontation of Josaphat, where attitudes of body and expressions define the characters (the latter scene building to the Thin Man’s physical as well as mental domination of Josaphat) in terms of their potency and the regard they show others – the hard line of Fredersen’s tilted jaw as he son appeals to him, only for the young man to realise his father is something like a monster. This aspect is illustrated more explicitly and spectacularly with Lang’s arrangements of human elements in the sequences where workers tread in close, robotic ranks.
The opening scenes depict the workers changing shifts in obedience to horns that blare out around the city, moving between their underground, near-featureless, pseudo-Berber city, the intermediary stage before Wells’ Morlock evolves and start eating the Eloi above, all scored to an unheard yet definite musical rhythm (no wonder musicians like Moroder have been drawn to the film). There are even moments of hand-held camerawork during Maria’s flight from Rotwang in the underground. One of Lang’s most insistent traits during the German phase of his career was the way he turned his awareness of and fascination for contemporary art styles and his utilisation of them to create cinematic effect. This trait had first made itself known in his plan for Dr Caligari’s Expressionistic effects, and in Die Nibelungen had seen him annexing Cubism and art nouveau for decorative and conceptual import. Here, the entire universe has become, on one level, a form of installation art, the marching ranks of workers elements arrayed in harmonies of line and form. Spaces are carefully diagrammed to open up vistas even within the boxy Academy ratio frame of the day, through use of height – Metropolis is a hierarchical tale on both the thematic and visual levels. The linear clarity and rigid control inherent in such stylisation is ironic considering that Metropolis’s concerns are closer to rather different European artists of the day, including the photomontage satire of John Hartfield and the bleak panoramas of Hans Baluschek.
Both Fröhlich and Helm were thrust into stardom specifically for this film, but whilst Fröhlich merely looks the part of ardent young hero, Helm, still a teenager during the shoot and yet attacking the role with astonishing gusto as she inhabits the Madonna-whore schism, is remarkable. Klein-Rogge, the hydra-headed star of Lang’s early films, wrote himself into film legend as Rotwang with his wild hair, gloved hand, and imperious gestures. His role is hurt by scenes still missing from the film, including a violent confrontation with Fredersen that gives Maria the chance to escape his house. The workers lay waste to the machinery that oppresses them but in a self-defeating way. Tellingly, Freder’s other self from the worker populace, Georgy, is defined by his dedication to his work, his understanding that he is in a way necessary to the survival of Metropolis even as it uses him up like an replaceable part. The shattering of order, celebrated by the workers who dance around the toppled idols of technocracy, soon gives way to panic as they realise their children are in danger, and they’re impotent to intervene. Fredersen, who has ordered the Heart Machine’s foreman and worker representative Grot (Heinrich George) to stand down and let the workers do their worst, is stricken himself with the seemingly imminent death of Freder in the flood. By this stage his machinations have even cost him the loyalty of the Thin Man, who responds to his desperate demand to know where his son is with the memorable retort, “Tomorrow thousands will ask in fury and desperation, ‘Joh Fredersen, where is my son?’” Meanwhile Robot-Maria is unbound, leading the frenetic, equally nihilistic revelry of the upper class out of the nightclubs and into the streets. Once the ambitions and pretences of Metropolis work themselves out, it becomes, in essence, a Boy’s Own adventure tale not that far from The Spiders’ cliffhanger suspense set-pieces. This is particularly plain in the finale as Freder, Maria, and Josaphat try desperately to save the workers’ children from the flooding, with Maria wrestling with the mechanism to set off the alarm gong in the town square, and the two men making arduous climbs up a shaft to reach her.
Lang’s acerbic perspective is still in constant evidence, as the climactic scenes hinge upon ideas that would preoccupy Lang in the next decade of his career or so are in play here in the likes of M (1931), The Testament of Dr Mabuse (1933), Fury (1936), and You Only Live Once (1937) – the terror of lynch mob justice, the accusation of the innocent, the reactive and self-consuming rage of the oppressed, the sinister manipulator of events, the rogue villain whose actions show up uneasy relationship of various social strata. The meeting of those strata is literalised almost comically here as the revelling scions of Metropolis’s upper levels, with Robot-Maria lifted shoulder high as their champion, collide with the mass of enraged workers, chasing the real Maria in the belief she is a witch who has led them to ruin. Somewhere amidst this is an eerie anticipating echo of the grim love affair that would soon come upon Nazi Germany with the almost ritualised, orgiastic invitation of destruction. Metropolis remains tantalising and enigmatic in this regard to this day, in spite of its optimistic depiction of a balance less restored than at last properly achieved. Robot-Maria is the film’s dancing Kali, whipping up the passions of the crowd as a brilliant mouthpiece for an insidious force and then leads the people rejoicing in the moment of pointless and delicious vandalism. In spite of the official message of Metropolis, the power of Robot-Maria’s wild, sexualised, anarchic insurrection feels more heroic than anything the nominal good guys accomplish here even if the result is the old conservative nightmare of such actions, the unleashing of uncontainable forces and unintended horrors. In a different time and different social mood, many a hero in the science fiction genre, from Logan to THX-1138 to Luke Skywalker to Neo, takes up the robot’s iconoclastic mantle rather than Freder’s even whilst stepping into his messianic shoes.
Luckily, the workers chasing the real Maria instead mistake the robot for her, tie her to an improvised pyre, and burnt. The skin is peeled by licking flame, the Machine-Man under the human guise revealed and with it not just the tricks of Rotwang and Fredersen but also the queasy face of the next stage of evolution. Rotwang’s degeneration from evil genius to lecher trying to escape Freder with Maria under arm across the rooftops is comparatively unconvincing and a nudge too far in the direction of gothic melodrama, perhaps inspired by the Lon Chaney version of The Hunchback of Notre Dame (1922) and surely laying ground for dozens of variations to come. But the staging of this sequence is impeccable, particularly in the moment when Maria falls over a railing and snatches onto a bell rope to dangle over a dizzying drop, the clang of the bell alerting Freder and others to this new drama. Like Rotwang’s house the cathedral is an island of the ancient amidst the city, and the sole place where the schizoid facets of Metropolis can still come together, crux of old and new, high and low, the bleak memento mori of medieval religious imagery gaining new potency in the context of Metropolis’s collapse. Rotwang falls to his death, Freder and Maria are reunited, and Freder literally becomes the mediator in showing Grot and his father how to overcome their pride and make piece. Again, certainly weak sociology, but also a perfect thumbnail for the fairy tale essence of Metropolis as a whole. Both the greatness and the difficulty of Metropolis lie in that essence, as a film that animates the dark and strident fantasies of its age without quite knowing how to critique or contain them. But even the most casual of glances around us at the world today shows that, where most films of its era have joined the ranks of playful relics, Metropolis still has something potent to say. And therein lies some of the deepest brilliance of Metropolis in tethering science fiction, the art of anticipation, with the method of myth, the primal storytelling form—both speak to that moment just over the horizon of experience and foresight. It is never; it is ever.
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Director: Raoul Walsh
By Roderick Heath
One of the first true epics of sound cinema, The Big Trail left a deep and permanent imprint on movie history without a lot of people knowing about it. The late 1920s saw the cinema forcibly redefined by the advent of sound, a ruction for audiences, filmmakers, and theatre owners alike. True colour film processes would arrive soon after, but most filmmakers shied away from any further innovation until television forced them to fight for an audience. When they did, they would turn to the widescreen format, which had been introduced unsuccessfully in the 1920s. In France, Abel Gance’s Napoleon (1927) had demonstrated the artistic potency of the format, and three years later, The Big Trail came at the leading edge of another, brief campaign to promote the format in American filmmaking.
A mammoth undertaking by the Fox Film Corporation, The Big Trail was shot, incredibly, in six different versions simultaneously: editions in four alternate languages, a standard 35mm format version, and another in an experimental 70mm widescreen process called Grandeur. The exhausting labour and cost involved in this reflected the cumbersome demands of the era’s technology, and came on top of a colossal, already difficult location shoot that trailed nearly 2,000 miles across five states. Fox may have hoped to maximise the film’s box office potential by making so many versions, but instead The Big Trail became a sad failure, as most exhibitors refused to take up the widescreen format and the regular-sized print couldn’t make enough money to cover the huge expense during the straits of the early Depression.
The Big Trail languished in relative obscurity for a long time as a result, whilst the similar, but far creakier Cimarron would capture the Best Picture Oscar a year later. Director Raoul Walsh took a blow to his career and wouldn’t get to helm another film of such a scale for some time. The new male star he had discovered for the project would languish in small roles and B westerns for nearly a decade. That young man, a former college footballer and bit-part player, was recommended to Walsh by mutual friend John Ford, who liked the actor’s cocky walk. He came on The Big Trail’s set named Marion Morrison, but thanks to Walsh and a cadre of studio executives, continued his career under the name they chose for him—John Wayne.
Walsh himself had been a rough-and-tumble cowboy actor in the pioneering days of Hollywood and dabbled in directing even before he appeared in D.W. Griffith’s The Birth of a Nation (1915), including work on the legendary docudrama The Life of General Villa (1913), starring the great bandit-revolutionary as himself. Walsh evolved into one of the most sublimely rigorous and no-nonsense of classical Hollywood filmmakers. With The Big Trail, he matched Lewis Milestone’s work on All Quiet on the Western Front (1930) in freeing early sound film from its stagy reflexes to discover the world at large. For Walsh, this discovery resulted in a relative crudeness, with dialogue recorded out in the open and sometimes muffled by a general clamour, but also fascinatingly rich and with a lively naturalism quite different to the smoother, but more artificial textures that would become the norm.
As a film, The Big Trail shows its age in places, but its general vigour and expanse is still breathtaking. As a depiction of the travails of early pioneers, it still dwarfs many amongst generations of imitations. The plot is merely sufficient to lend the film a through-line that sustains the panoramic study in a human tide on the move. Wayne plays frontiersman Breck Coleman, a product of life in the western expanses, one who credits his knowledge of hunting and exploring to the Native American tribes he grew up amongst. Coleman knows the land and can clear a path across the country for a huge wagon train forming at a trading post in Missouri, intending to be the first such large expedition to go across the country to claim farm land in Washington state. At first, Coleman is uninterested in joining the expedition because he’s on the hunt for the killers of his friend, Ben Griswold; someone tried to make the crime look like an Indian raid, but Breck looked closer and found signs revealing the true culprits, including the stub of a burnt-out cigar. Whilst he tells another old friend, Zeke (Tully Marshall) about this, Red Flack (Tyrone Power Sr.), the man hired to lead a cattle team ahead of the wagons and blaze the Oregon Trail, overhears him and is clearly rattled. Breck finds he leaves behind the same brand of cigar in his wake, and Walsh employs a brief flashback to illustrate the processes of Breck’s deduction, revealing his discovery of Griswold’s last camp site in the wilderness and his comprehension of a masked crime. As he probes further, Breck discovers a large quantity of pelts probably stolen off Griswold were sold to the trading post by a man named Lopez (Charles Stevens), who happens to be a friend and employee of Flack.
Breck agrees to scout for the wagon train so he can stick close to this suspect pair and see if he can dig up more evidence and bring them to whatever kind of justice the moment provides. Meanwhile, he accidentally antagonises some of his prospective charges. He mistakes proper Southern belle Ruth Cameron (Marguerite Churchill) for another girl he knows and plants a kiss on her, only to realise his mistake as she stomps off in an offended huff. Ruth is the daughter of a greatly respected Southern elder, but she’s set on building a new life with her brother Dave (David Rollins) and younger sister. She has a self-appointed guardian and would-be suitor of traditionally gallant credentials, Bill Thorpe (Ian Keith), who claims to be a plantation owner looking for adventure and tries repeatedly to talk Ruth into marrying him. He exchanges pithy words with Breck, as the young man tries to apologise to Ruth—except that Thorpe is actually a gambler who can’t stay at the trading post lest he be hung and can’t go back lest he be shot thanks to excessive displays of his prodigious skills with firearms. But he’s friends with Flack, and he joins the wagon train with an eye to netting Ruth and taking out Breck as a favour to his pal. Breck tries to do his job whilst avoiding Thorpe’s various attempts to kill him, barely surviving one ambush in which his horse is killed. Meanwhile, Breck negotiates safe passage through Cheyenne territory with their chief, Black Elk (John Big Tree), but danger waits as other native nations join in a coalition to block their path through the Rocky Mountains.
The basic storyline is familiar genre melodrama and mostly serves to give a little sinew to what is otherwise a survey of frontier experience, a depiction of a communal event that strays legitimately into the true definition of epic as an account of the social flux and great undertaking that creates a nation. Walsh records this with such elaborate detail and rhythmic intensity that he creates a virtually pantheistic work of art. Although there’s a brief patch of speechifying towards the end, when Breck underlines the overall meaning of the event, Walsh is for the most part happy to let his images speak—visions of prairie schooners rocking along in clouds of dust under the rays of the setting sun, his characters traversing rivers and mountains and forests. The unusual, laborious shoot meant that The Big Trail comes close in nature to one of Robert Flaherty’s staged documentaries simply by the unavoidable authenticity of much on screen, the peculiar thrill of such moments as the wagons being lowered with improvised cranes down a cliff face and trying to negotiate a swollen river. The vast number of extras look unusually like the kind of people they’re portraying. Walsh delights in zeroing in on sights like strong, muscular woman chopping down trees and lashing along their oxen amongst the broad diorama of human activity, this moving city in the wilderness, all achieved without recourse to tricks like back projection.
The admiration for the pluck of ordinary men and women is typical of Walsh, who stayed in the Hollywood game as a jack-of-all-trades but made his clearest mark in Warner Bros. plebeian melodramas, like They Drive By Night (1940) and Manpower (1941), and films with sociological breadth, like The Bowery (1933) and The Roaring Twenties (1939), the latter a particularly potent influence on subsequent waves of filmmakers from Orson Welles to Martin Scorsese. Walsh could handle any genre, but found real focus in gangster and war films. Where his great rivals in the classic cadre of macho auteurs Ford, DeMille, and Hawks, tended towards mythologising in their different ways, Walsh, like William Wellman, retained something of a reportorial attitude, comprehending the shifts from the plucky energy of the ’30s to a despair over the illusions of the American dream (The Roaring Twenties), the defeat of individualism (High Sierra, 1941), the neurotic birth of the atomic age (White Heat, 1949), and overtures of fascist power and resistance in the burgeoning Cold War (The Naked and the Dead, 1958). The Big Trail, meanwhile, feels like a preparatory sketch for those canonical Western epics, Hawks’ Red River (1948) and Ford’s The Searchers (1956), whilst How the West Was Won (1963) is a partial remake. Like Red River, The Big Trail watches an intimate drama play out in the midst of a massive undertaking, and neither can resolve until the end of the trail is reached. Like The Searchers, the quest to write a form of justice and human meaning upon an impassive and voraciously expansive landscape and the need for safe harbours and human connection remain in constant tension.
The drama in The Big Trail is much more elemental than what Walsh usually offered, but it’s rewarding to look closely at Thorpe and Flack, a divergent pair of characters united by the fact they’re both nefarious criminals, forming with Lopez a kind of shadow society within the greater enterprise. Thorpe is a fake gentleman, slick and charismatic, precursor to John Carradine’s similar, if more ambiguous character in Stagecoach (1939) but also a type for whom Walsh might later have offered far more sympathy as the man who can’t submit to a society bent on ironing out wrinkles like him, dogged by his impulses towards nobility rather than merely using that attitude as a disguise. Indeed, by the time of White Heat, Walsh would reveal the processes of empathy completely inverted: the psychotic, desperate Cody Jarrett had become the hero and the man quietly shadowing him to bring him to justice the villain. Keith has lean charisma in the role of Thorpe, and he would later become a favourite actor of Cecil B. DeMille. Flack is a monstrous brute who nonetheless has great reserves of native cunning and authority, and reportedly provided the direct inspiration for Popeye’s Bluto. Power, a former matinee idol as his then-teenage son would become, looked gnarled and terrible by this time. With bushy beard, snaggy, rotten teeth, and belly-deep, broken-bottle voice, he creates an unsubtle, but galvanising villain, like some kind of prehistoric monster born aberrantly in human form. Both Thorpe and Flack represent fading varieties of authority, the raw force of the barbarian king and the deceptive lethalness of the pseudo-aristocrat who wants to be taken for a slave-owning oligarch, men who tellingly “lead” the expedition but don’t actually do much for it.
Interestingly, Walsh would later combine the Thorpe and Flack characters to create his unstable antiheroes who waver between nobility and base violence, particularly White Heat’s Cody Jarrett and The Naked and the Dead’s Sgt. Croft, who, like Flack, is an ancient kind of he-man who leads his team on an epic mission but with more Melvillian overtones per Norman Mailer’s source novel. Meanwhile Walsh pulls apart the presumptions of a film he starred in, The Birth of a Nation; note that Ruth is, like the central family of that film, a Cameron, but is running away from her legacy following the telling death of the old patriarch and the loss of property and standing; Thorpe mentions that there “isn’t a home in all the South that wouldn’t be happy to take in the daughter of Colonel Cameron” (notably, much later Walsh would take on the legacy of slavery more pointedly in A Band of Angels, 1957). By contrast, Breck is the egalitarian son of the frontier who doesn’t fear a fight. but also easily negotiates with the Indians he understands and with whom he shares a worldview. Meanwhile, Ruth’s brother Dave takes the place of another character Walsh was fond of, the fresh-faced neophyte anxious to take his place amongst men. Walsh also plays with his camera and storytelling methods: the flashback to Breck’s discovery of Griswold’s camp counts as an unusual touch for the time, whilst Walsh’s way of shooting the fleet of prairie schooners, including a shot from inside one wagon as it negotiates the land, surely influenced Ford’s work on Stagecoach.
The photography by Lucien Andriot and Arthur Edeson is remarkably alive to physical texture—the grains of wood in the fixtures of the wagons seem almost alive—whilst occasionally capturing some larger spirit than the merely physical in their visuals, such as rays of sunlight gushing through clouds over the convoy, the bone-chilling final hunt sequence in the forest at the extremes of mortality. Walsh’s grasp on orchestrating massive action and hordes of extras and the precision of his flow of vignettes, suggests what he learnt from Griffith, as well as the relentless logic of his horizontal compositions. But even as he contends with some hokey comedy and the simplicity of the story, Walsh has left the Victorian sentiments of Griffith far behind: here there are only strong and hardy people contending with the land. The soundtrack captures a constant clamour of juddering wheels and rattling pots and lowing cattle, the ambient din of the wagon train, with enriching authenticity, the kind of effect that would later be commonplace, but here still has a quality of discovery. The final sequences, filmed in the midst of California’s awe-inspiring redwoods, sees the wagon train climb down from soaring white mountains to verdant valley floors fringed by the great trees, underlining a feeling of having passed into some mythical realm where gigantism is a norm and everything is touched with a dusting of mythology. Critic Fred Camper tellingly saw The Big Trail it as an epic where the place of the individual human was displaced by nature at the heart of the film, and this often feels quite true, laying seeds for the ways later generations of filmmakers like Werner Herzog, Terrence Malick, and Alejandro Gonzalez Iñárritu would attempt a similar sensitisation to environment as character.
Walsh might also have been taking a few ideas from the trickle of Soviet Realist films in the way he plays down individuals in favour of observing group action with an intensive eye for their way of life. Interpolated title cards reinforce the heroic bluster in the film’s take on the colonising event, but for much of its length, The Big Trail actually takes a droll, even laid-back approach to the human level. Breck and Ruth’s thorny romance is played mostly for light comedy as Ruth remains superficially cold to Breck’s ardent attempts to romance her. Ruth obeys a programmed cultural loyalty that sees her gravitating to Thorpe in spite of all warning signs, whilst even the Comanche who come along for the ride can recognise their budding relationship, labelling her “Coleman’s Squaw” to her extreme aggravation. Some of the humour verges on silly, particularly as Zeke’s drinking buddy, Windy Bill (Russ Powell), ruffles Thorpe’s savour faire as he tries to romance Ruth by making animal noises. El Brendel contributes his patented comic Swede act for some gags that were probably hoary at the time, contending with his rather perturbingly large, forceful mother-in-law and at one point, sitting in a mud puddle only to explain the mud’s so deep he’s actually still on top of his horse. The sight of Zeke and Windy drunk as lords as they set out on the great expedition does a lot to dent the grandiosity with a sense of human scruffiness. Ruth decides to leave the wagon train with Thorpe after feeling humiliated by the jokes of the pioneers and Indians, and Thorpe decides to try to complete his job for Flack by taking a chance to gun down Breck before departing.
Lucky for Breck that Zeke keeps an eye out for him and plugs Thorpe as he’s taking aim at Breck’s back. This sparks a brief travail for Breck as Ruth, misinterpreting what Dave reports of the event, accuses Breck of murder, an accusation Flask tries to take advantage of. Fortunately, Zeke intervening to set the record straight and an Indian attack head off trouble for Flack. The settlers circle their wagons and battle off the massed attackers. Breck still can’t prosecute his vengeance against Flask and Lopez, not until they make a move as the convoy nears its destination and the necessity of stopping him before he can bring in outside authorities grows urgent. It’s truly fascinating to see Wayne here at the very start of his career, easily commanding the screen as a leading man in spite of his youth and tenderfoot status. Gary Cooper was initially commissioned to play Breck, and it’s easy to see at this time why Wayne would be taken as a substitute, just as tall but still fairly rangy, dashingly handsome in a way hard to associate with his older, craggier visage. It’s clear from the first moment what a different screen persona he wields compared to Cooper’s cagey intensity, with his hearty laughter and easy stride and yawing line deliveries. Cooper often played characters adapted to a rugged life in a cautious and thoughtful way, whereas Wayne just seems to belong in this world, body and soul. There’s still something boyish to Wayne here, his good looks rather foxy and his voice ringing a little higher, accentuated by the old Vitaphone sound recording, that’s particularly appealing. Some of the half-suppressed playfulness filmmakers like Ford and Henry Hathaway could get out of Wayne later is evident here, particularly in the scene when he accidentally kisses Churchill’s Ruth with a young masher’s energy.
Churchill is less engaging, though she handles well the crucial moments when she finally gives up trying to hold in her feelings for Breck and begs him not to go after Flack and Lopez, and she has a certain pithy tilt of chin and flash of eye that repeatedly demonstrates that under the remnant façade of the prim Southern belle, Ruth is a hardy, worthy lady. Walsh was particularly great when it came to vivid action finales for his films, pushing push them to perfect visual and thematic nexus images—the church steps at the end of The Roaring Twenties, the battle on the electrical wires in Manpower, the exploding gas tank in White Heat—and The Big Trail builds to a spellbinding vignette high in a snowy forest where Lopez collapses and freezes to death whilst Flack forges on, only for Breck to catch up with him with the two men oblivious to each other on either side of a colossal, toppled redwood stem. Snow billows, light shafts, the flash of Breck’s knife blade, a gunshot, and death, Flack’s huge body collapsing by the fallen tree, another titan of an age about to meet civilisation’s at once revolutionary and withering touch. When Breck and Ruth are reunited, Walsh returns to the midst of the colossal redwoods, like organ pipes for a colossal cathedral of nature, climaxing in a final shot tilting up along another giant redwood, this one growing and titanic, to the sun far above. The images here haunted me for months after first watching the film, as if Walsh had captured the essence of a time and place that never quite existed, the fantastic world every dreamer reaches for. The Big Trail might not have found the stature it deserved in its time, but it testifies to the great power the medium could wield even as its very nature changed.
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Director/Screenwriter: James Cameron
By Roderick Heath
To say that pop culture in the 1990s lacked in romanticism would be an understatement. The decade that gave unto us grunge music and the indie film craze can still be aptly celebrated for general dedication to grit and eccentricity, but it also left a vast audience desperate for classical cinematic values of arresting spectacle and star power purveying high-flown passion. James Cameron’s sixth feature rode in on a wave of publicity over its colossal expense and often worrying buzz: the production had been troubled, the test screenings negative. Cameron had, until this moment, been a hero for many younger movie fans, the man who perfected, if not invented, the scifi-action film and brought a walloping, sophisticated intensity to all of his projects a legion of wannabe filmmakers wanted to emulate. But True Lies (1993) had been an awkward attempt to blend his high-powered template with relationship comedy, and for a fateful moment with Titanic, it seemed like he might have his Heaven’s Gate (1980). Then, of course, the opposite happened: Titanic became, in unadjusted terms, the most successful film of all time. As Star Wars – Episode VII: The Force Awakens (2015) might become the first sequel to ever become the top-grossing film of all time, and with star Leonardo DiCaprio heading for a possible Oscar win at last, I thought about Titanic again.
Titanic’s place in the psyche of the moment was, like other record-breakers before it, including Gone with the Wind (1939), The Godfather (1972), and E.T. – The Extra-Terrestrial (1982), unavoidable, whereas Cameron’s own successor, Avatar (2009), faded swiftly from the collective eye, and The Force Awakens represents total surrender to the age of franchise cinema, solid but almost instantly disposable, a copy of a copy. It seems that our most officially beloved movies don’t have the same aura of specific gravity anymore. For this reason and others, revisiting Titanic nearly 20 years after its release felt like a fraught proposition. It seems wedded to its time, in spite of the fact that, superficially at least, Cameron’s work seemed closely related to the epics of Cameron’s old Hollywood forebears as an evergreen example of supersized cinema, and aims to be essentially timeless. Like many pop movie hits, Titanic left some totally cold, but charmed so many others that it felt like a communal trance. There was a price to be paid for this, of course: Cameron conquered the moviegoing world, but lost his cool in the process. Although Titanic’s glitz and gilt seemed contrary to the pop cultural mood in the years preceding it, the storyline’s essential thesis that the moment of passion must be seized before everything goes to hell was perfectly in tune with the time. The insistent concentration on the impact of burgeoning modernity and catastrophic epochal shifts also presented a perfect simile for another looming pivot, the approach of the millennium.
Similarly, the film’s flashback structure and nudging contemplation of the present’s relationship to a radically different past still somehow within living memory also tapped the zeitgeist, the way nostalgia was ceasing to be a quirk merely of the aging and transforming into a new cultural state. Cameron, a fetishist both of the ritual structure of melodrama and of technology as a mode of expression and mediation rather than mere facility, found in the Titanic story a way to bundle his obsessions together with symbolic force. But for Cameron, as for many of us, that pseudo-romanticised past was one seen chiefly through the lens of old movies. Titanic is, amongst other things, a relentless remix of dozens of ancestors, harking back not just to 1930s movie melodramas and comedies, but to Victorian stage thrillers, penny dreadfuls, and silent cliffhanger skits. Titanic is blatant in trying to position itself in a grand tradition of big cinema. Cameron’s showmanship often wields tremendous visual acuity, right from the stunning opening shot of submersibles sinking through the endlessly black sea, describing highly realistic detail and yet charging the moment with a note of eerie, numinous adventure, penetrating the sunken graveyard of memory and times past. Cameron quickly contrasts this otherworldly note with the tyranny of the mundane, as he introduces treasure hunter Brock Lovett (Bill Paxton) and his boorish assistant Bodine (Lewis Abernathy). Brock makes self-dramatizing pronouncement for a video record, only to be made fun of, before invading the Titanic’s wreck on the hunt for the legendary lost necklace called the “Heart of the Ocean.” Brock thinks he’s found a safe containing the necklace, but instead proves to enclose a sketch of a beautiful nude woman. Brock is furious, but he tries to use the find for publicity on TV and attracts the attention of 100-year-old Rose Calvert (Gloria Stuart), who quickly snares Brock’s interest by revealing she knows what he’s after.
Brock has Rose and her granddaughter Lizzy (Suzi Amis) flown to his vessel, and after suffering through an instructive, but abstract lesson in how the Titanic met its end, Rose begins recounting her own history of the ship’s ill-fated maiden voyage. Like many highly successful filmmakers, Cameron’s work arrives in a mass of contradictions, affecting to encompass the tragedy of the Titanic’s victims whilst turning their fates into a kind of fun fair, showing off the paraphernalia his budget can offer whilst offering a theme that money doesn’t matter, and evoking the tone of a certain brand of cable television documentary whilst lampooning them at the same time. He presents Brock and crew as a bunch of slick-ass adventurers indifferent to the real history of what they’re exploiting. Cameron writes an unstated mission statement as Bodine shows off his goofy computer-animated version of the disaster, only for Cameron to reproduce it in it exact, bone-shaking detail later. The crassness of the modern is soon contrasted with the splendour and legendary aura of the past, though that past is soon ransacked for inequity and snobbery. Rose’s narrative begin at age 17, a porcelain beauty and poised aesthete (Kate Winslet) silently enraged that she’s been contracted to marry Caledon “Cal” Hockley (Billy Zane), son of a Pittsburgh steel tycoon, because her father lost all her family’s money before dying, and her mother Ruth (Frances Fisher) was anxious to make the match to halt a slide into poverty. Cal’s possessive, dictatorial streak is immediately apparent as a self-appointed neopharaoh of the transatlantic sphere.
Meanwhile young, footloose artist Jack Dawson (DiCaprio) wins steerage-class tickets for himself and Italian pal Fabrizio (Danny Nucci) in a poker game, and the duo just manage to get aboard the liner before it sails. Jack, of course, thinks he’s one lucky guy. Soon Jack is gazing at Rose from afar, emblem of the impossible world of first class, even as fellow passenger Tommy Ryan (Jason Barry) boasts proudly about the Irish labour that built the ship: the picture of Rose’s floating beauty and her world based in skilled toil of working people. It’s all headed, of course, for the big crack-up, both on the personal level, as Rose flees her impending fate in a momentary fit of suicidal intent, and the impersonal, as the ship nears its rendezvous with the iceberg. Jack’s gallant attempt to talk Rose off her precarious perch on the ship’s stern turns into more physical heroism as he hauls her back over the railing, and, after a brief but telling moment where he’s mistaken for a sex fiend, is thanked by Cal, who asks his manservant Lovejoy (David Warner, nicely mean) to pay him off. When Rose protests, he adds an invitation to dine in first class the following day. Jack is taken under the wing of the unsinkable mining millionairess Molly Brown (Kathy Bates), who loans him her son’s tuxedo. Suitably armoured, he proceeds to charm the hoity-toity guests with his enthusiasm and philosophical take on fortune’s perversity, whilst trying his best to deflect the barely veiled contempt turned his way by Cal and Ruth. Then he entices Rose down to steerage to enjoy a “real party” amongst the buoyant, hard-drinking, melting-pot folk of the lower decks, and Jack and Rose’s attraction combusts on the dance floor. Cal, catching wind of this, thanks to Lovejoy’s patrolling, releases a squall of rage the next morning to Rose’s shock, and Ruth uses emotional blackmail to ensure Rose stays the course.
From the shift into flashback and up until nearly the midway mark, Titanic essentially plays as a romantic comedy with a dash of screwball, one with many motifs in common with 1930s and ’40s versions of that genre in which class versus love fuels such stalwart works like Love Me Tonight (1932), My Man Godfrey, (1936) and Holiday (1938). The diamond that is both the film’s McGuffin and central symbol also recalls the kinds of prized shiny things at play in many a screwball work, like Trouble in Paradise (1933) and Hitchcock’s tribute, To Catch a Thief (1956), both films in which those jewels were both plot motivators and metaphors for sexual frisson. Titanic even has connections with more overtly farcical works, like the Marx Brothers’ Monkey Business (1932) and A Night at the Opera (1935). As the comic brothers did in those films, Jack dashes through a luxury liner upturning the microcosmic social mores and wielding outsider, underclass energy to a point where try as the snobs might to ignore him, they find him an unshakeable, even necessary nuisance. As in A Night at the Opera, the working-class passengers’ celebrations are viewed as an eruption of positive life force that dwarfs the pretensions of the upper classes, and the polygot immigrant tide promises an upset to the familiar ways of life the forced structuring on the vessel is nominally erected to exemplify. For a more elevated reference point, one could also say there’s a hue of Henry James in it all, as Cameron explores his schema through strident contrasts: Old World and New, high class and low, male and female. Notes of menace and impending danger contradict the droll tone, partly because everyone is heading for an inevitable disaster and also articulated meantime by the signs of danger apparent in Cal’s behaviour and the looming threat of irrevocable emotional (and physical) damage to Rose.
One crucial element in Titanic that makes it stand out is the way art is crucial to both the story and its very structure. Jack’s artistic ability services the story, as Rose, who partly defines her intellectual independence through her own critical interest in art and Freudian psychology, is fascinated by his talent. In one of the film’s most famous and oft-lampooned passages, Jack sketches a nude Rose in a scene that works on several levels. The lush but also suppressed eroticism arcing between the pair finds its perfect iconographic expression, whilst reflecting Jack’s ability to transmute that eroticism into artistic purpose and a higher-minded ideal, whilst Rose uses it to declare independence from her class and her fiancé. Jack’s status as a bohemian protomodernist whose journeys and experiences anticipate the Lost Generation and the Beats emphasises the notion Cameron purveys of an oncoming world, just as Rose’s fumbling move towards liberation contains feminist rumblings, and their nascent modernity as the couple is spotlighted by this complementary and equivalent intellectual passion. The level of respect Cameron offers art in the film is evidently personal—he made Jack’s sketches himself—and defiant in some ways: usually, the passion of the artist is transmitted through some more metaphorical device in Hollywood. Of course, it’s “art” in a corny and reductive sense, with the ready-made signposting of Rose’s early modern collection and Jack’s embodiment of the artistic spirit as above all a sexual-romantic one. Dig the careful way Cameron both presents him as an unashamed eroticist with his sketch book full of naked chicks, but also reassures us he not merely some perv by noting how a prostitute’s hands obsessed him above all. Yet, another interesting facet of Titanic was the relatively unabashed championing of a little pulchritude and buoyantly portrayed, unashamed youthful sexuality, at least by the standards of the increasingly timid Hollywood of the day, leading up to Jack and Rose perhaps being the first teens to ever have their first screw in the back seat of a car.
Jack’s way of feeling and seeing pervades the film’s visuals. The other most famous moment in the film, coming much earlier, is the one in which Jack stands on the Titanic’s bow and loses himself in ecstatics at the limitless promise of the future, whilst the ship’s captain, E.J. Smith (Bernard Hill), lets the brand-new product of human ingenuity and vision off the leash to sprint across the ocean. Cameron’s camera sweeps over the ship and explores the process by which Smith’s order becomes mechanical fact. Machinery and personal vision, the best products of the human world, combine in a moment of transcendence, one that visualises Jack’s artistic fugue that climaxes with his cry, “I’m the king of the world!” The filmmaking, blending special effects and expansive emotion, creates the experience and also rhymes with it, Cameron’s purest expression of his delight in the showmanship of cinema.
One of Cameron’s defining traits as a filmmaker had been a fascination with technology, and his depictions of the minutiae of the Titanic’s working parts recalls filmmakers like Dziga Vertov, John Grierson’s GPO film unit, and Howard Hughes in his desire to lay bare how things work, to get at the very guts of an industrial society’s relationship with its works and wares. Utilising the near-limitless freedoms allowed by modern special effects, he takes time out to note things other filmmakers would scarcely consider —the ship’s great propellers starting up and stirring a vortex of mud as the ship leaves harbour, the desperate effort of the chief engineer to reverse the engines during the iceberg collision—in his desire to encompass the nature of the Titanic as a technological creation that is also a near-animate, but vitally flawed, expression of its creators’ dreams and blind spots. In a naïve, but very real sense, he includes the mechanics of the human world aboard ship in the same regard: his sociology has a similarly mechanical sensibility. When the ship does hit the iceberg, the smooth functioning of both the machine and its human parts begin to break down, both essentially becoming a cage Jack and Rose try with new desperation to escape.
The Titanic’s history has long retained a specific gravitas and mystique as the apotheosis of a certain brand of ethic, an ethic that would soon be tested to the limit and finally shattered, along with whole social structures and institutions, during the Great War, carried down to us by tales like that of the ship’s band playing right until the end, and Benjamin Guggenheim sitting down with his valet to calmly await the end. Variations on the history had been filmed many times before Cameron took it up, most stacked with their own microcosmic studies. A 1943 German take, made as a Nazi propaganda film, turned it into a parable of British decadence. 1953’s Titanic, directed by Jean Negulesco, presented similar tensions to Cameron’s, emphasising the looming divide between nascent American motivation and Old World loucheness, with some cross-class romance. Roy Ward Baker’s 1958 film A Night to Remember, usually regarded as the best Titanic film, took a cool, docudrama approach and supplied a very British sense of intense fortitude, but also, underneath that, regarded the human failings as well as the sad beauties revealed by the tragedy, including portrayals of the repression of the steerage passengers in a way more biting than Cameron’s. The little-remembered, but excellent miniseries SOS Titanic (1979; David Warner also costarred in that) similarly emphasised realistic detail. But Cameron’s film arguably goes further than any of these in encompassing the event on a metaphorical level, becoming something like a myth of the death of the Old World two years before the start of World War I, and the birth of the New World. Cameron, naturally, finds a telling detail in naval architecture: the great ship, the embodiment of newness, has a rudder too small to allow it to miss the iceberg. In a similar way, the rituals of gentility can’t stand up to the eruption of the repressed when push comes to shove. Cameron interrogates the stoic mystique by refraining obsessively to the survival will of the steerage passengers, kept at bay by the reflexive containment of the crew, and offering noisy, declarative, proletarian wilfulness as the only thing that can keep them alive. In short, Cameron attacks the Titanic myth’s very British aura and remakes it as very American. This mediating idea probably explains why Cameron was mostly spared greater ire from U.S. conservatives, in spite of the relentlessness of his class-war message.
As filmmaking, Titanic feels like it has at least one foot planted in John Ford’s oeuvre, particularly the phase in Ford’s cinema that climaxed with Stagecoach (1939), packing a socially diverse lot into a vessel and sending it where death and disaster await, with a refrain of outlaw romance, one Ford brought over from The Hurricane (1937), which was, of course, a disaster film like Titanic. At the time of release, some compared Cameron’s labours to David Lean in his sweeping, screen-filling vistas and gifts for orchestrating massive events. Cameron’s visuals do sometimes wield the mimetic quality of Lean’s, particularly the “king of the world” sequence in rhyming Jack’s inner world to the outer, whilst the film’s focus on an artist in love amidst turmoil recalls Doctor Zhivago (1965). But it almost goes without saying that Cameron lacks the often irony-spiked intelligence and sophistication of either director, who based themselves solidly in strong screenwriting and the divergent qualities of old Hollywood and British dramatic styles. DeMille is a more obvious relative, with his gift for manipulating massive elements and tying them to large dramatic ideas. Another close relative, it strikes me, is Fritz Lang’s Metropolis (1927)—like Lang’s supercity, the RMS Titanic is conceived as a doomed social vessel upon which the tensions of the turn-of-the-century zeitgeist are projected, climaxing in flood and ruination, images of squirming masses desperately trying to hold on. Lang also squarely rooted his parable and more sophisticated ideas in raw morality-play schemes of Victorian pulp fiction.
The problem with Titanic is that whilst its themes and imperatives are beautifully visualised and intelligent, if obvious, they are conveyed on a dramatic level by strokes so broad they border on crude. Cameron had energised big-budget genre cinema by entwining unexpectedly emotional stories with crashing hardware and conceptual fancies, but stepping out of his comfort zone in hypermodernity, he sold his period fantasia not simply by presenting his heroes as frustrated, nascent citizens of a world yet to be created, but by leaning on clichés and caricatures to evoke the era. Writing period dialogue, especially for an era like the 1910s that lurked between the familiar and the alien, can be tricky, and Cameron barely even tried: Jack and Rose often interact in the same slightly provoking, sarcastically aping manner as a pair of ’90s teens. As exacting as he is in his recreation of the visual textures of the past, Cameron remains often oblivious to the ear. The comedy, far from being as witty as the stuff he references, manifests instead in gauche moments like when Jack challenges Rose to engage in a spitting lesson, like someone let young Huck Finn on the ship. Cameron’s dogged evocation of class rage is admirable on some levels, but facetious on others: at its worst, the film is less 1930s screwball than 1980s slobs-versus-snobs farce with pretensions. One heralded aspect of the film that has dated awfully is James Horner’s Oscar-winning score. The pompous theme song, “My Heart Will Go On” got old very quickly back in the day, but the whole score sounds misjudged now, with its cheap-sounding synthesiser chords and excessively lyrical passages that sound like background music for a John Tesh album. It’s a pity that Horner, a great movie composer for the most part, was most remembered for this pap.
The dialogue is littered with egregious anachronisms, and many smaller roles are overplayed. Paxton, usually a reliable presence, hits an annoyingly overripe note early in the film and holds it right through. That said, most of the leading members of the cast labour to give the film vitality it might not have had otherwise. Fisher’s lethal jade gaze wields more violence than any of Cameron’s Terminators, and Victor Garber’s performance as the ship’s tragic designer Thomas Andrews is deft, capturing the pathos in a warm-hearted, brilliant man living just long enough to see his own worst nightmare and failure come to pass. Zane’s performance as Cal is usually targeted as a weak point, but upon returning to it, I found him one of the chief pleasures. Zane grasps Cameron’s bull by the horns in presenting Cal in all his unregenerate, Snidely Whiplash-esque caricature: clasping, possessive, snotty, bullying, with an apparent streak of intense neediness that makes him all the worse, delivering Cameron’s lines like, “What made you think you could put your hands on my fiance? Answer me, you filth!” with glee. By the film’s later stages, he becomes entirely splendid in his awfulness amidst all the noble behaviour, using a random lost child as his cover to enter a lifeboat, like some Terry-Thomas character at loose in an Arthur Miller play. I almost find myself wishing there exists a cut of the film composed purely of Cal being awful. DiCaprio and Winslet had harder jobs in making their characters seem nuanced and lifelike, and in conveying the necessary passion to ensure Jack and Rose emerged as more than mere puppets amongst the set design and screenplay determinism. They rose to the job with performances that set both solidly on the path to long and interesting careers. But time has dimmed the lustre of their chemistry, at the mercy of Cameron’s sometimes laborious signposting and cardboard approximation of classical romantic themes, to the point where patches of the first half are a bit hard to sit through.
Winslet was awarded an Oscar nomination, whilst DiCaprio was not. Winslet’s intelligently layered performance is still admirable, if beset by a period mid-Atlantic accent often brittle in its fastidiousness. With her cascading mane of wavy red hair, she seems to have stepped right out of some John Waterhouse painting, whilst belying the passive images of femininity her looks evoke, evolving by the last act into the kind of robust, gutsy lady Cameron likes so much. DiCaprio meantime offers the height of quicksilver matinee appeal. Underlying his superficial embodiment of a kind of boy-man dreamboat ideal of ’90s stardom and the broadness of the cowboy poet character he’s asked to maintain, he still comes on in Titanic like the nexus of a half-dozen Old Hollywood star archetypes—here a flick of Gable’s roguish charm, there a shot of Jimmy Stewart’s gangly wryness, the physicality of Flynn, the impudence of Cagney. By comparison, many of Winslet and DiCaprio’s subsequent performances, mature, intense, artistically committed, and often punishingly dour as they are, feel like weird cheats in looking back to the way Cameron unleashed them as pure movie stars. Cameron nods to the Twelve Oaks ball sequence in Gone with the Wind as Jack beams up at Rose on the ship’s grand staircase with knowing amusement, and again when the two kiss in the fiery sunset on the ship’s bow. The steerage dance sequence is one of the film’s silliest interludes, working on one level to reduce the pains of the immigrant journey, which Titanic affects to champion, to a dinner theatre experience. But it’s also the most enjoyable, particularly as Jack and Rose swap dance moves, delighting in physical release. Cameron tips his hat to another pop movie smash of years past, Saturday Night Fever (1977), when the romantic couple on the dance floor spin, the camera alternating viewpoints of each in the centrifugal rush.
In some ways, Titanic as a film represents a blend of impulses Cameron wasn’t a good enough screenwriter to make work in tandem. The melodrama framework is too slender to stand the full weight of his ambitions. Then again, Titanic’s occasional lapses into cartoonish broadness are perhaps partly the reason it was so successful—its transmutation of history and ideas into an artefact anyone can comprehend. But a true classic epic has finesse in its bold strokes, a finesse Titanic often lacks. Jack and Rose never have the unruly life, straining at the edges not just of social obligation but also the limitations of their own storyline, that Rhett and Scarlett obtain. Once the ship collides with the iceberg and begins to sink, Cameron’s filmmaking rolls on with the force of a freight train, if still with some notable problems. Cameron’s already familiar habit of presenting his action finales as nested events with surprise second and third movements here has him playing the same tricks a couple of times too many. He sets up a wonderfully tense situation in which Rose must venture deep into the sinking ship to find and free Jack, one which obeys the classic cliffhanger rules straight out of a Pearl White or Tom Mix two-reeler, except with the familiar genders of the trapped and the rescuer purposefully reversed.
But Cameron can’t help but contrive to send the pair back down into the ship again to repeat the sequence. Also, Cameron’s relative uninterest in most of the crew and background characters during the early parts of the film mean that as he starts ticking off the familiar vignettes of the sinking, many of the people enacting them seem vague and random. The film took flack for the portrayal of the ship’s first officer, John Murdoch (Ewan Stewart), usually acclaimed as a hero. Cameron depicts him fraying under the intense pressure of the moment, flabbergasted when Cal tries to bribe him for a spot in a boat and later throwing the money back in his face but, after accidentally shooting Ryan in a bid to keep order, finally killing himself. I can see the offensive side to this, but on the other hand, it’s one of the film’s more dramatically interesting aspects, offering moral ambiguity and a sense of personal catastrophe underneath the plaster saint aspect of the ship’s legend with a purpose that otherwise Cameron tends to slip by in favour of less subtle effects. I find myself more irritated by the way Cameron heedlessly perpetuates a few bogus canards about the disaster, reducing the White Star Line manager Bruce Ismay (Jonathan Hyde) to a cheesy villain (both upper-crust Limey and corporate honcho, the perfect twofer), and particularly the idea that the ship was speeding for the sake of some kind of glory.
And yet, despite his hesitations, Cameron still delivers his climactic sequences with incredible force and no small amount of true visual artistry,with Russell Carpenter’s photography a great aid. Indeed, Cameron’s eye decorates the film throughout with cinematographic coups. The sight of Jack and Rose dashing through the boiler room, Rose’s dress floating amidst stygian surroundings like a visiting angel in hell. The dolphins leaping before the Titanic’s knifing prow. The repeated dissolves from past to present seeing the glorious ship turn into the rusting hulk in sonorous depths. The last hour of the film counts, in spite of Cameron’s repetitions, as one of the great cinematic set-pieces, depicting the ship’s slow and monstrous transformation into exterminating leviathan, its sturdy and stable forms suddenly collapsing on hapless passengers and rearing up like a dying beast to dump them all in the icy ocean. Cameron alternates perspectives godlike and immediate, at one moment observing the ship and its distress flares from a distance, revealed suddenly in its remoteness and failing, and next offering a close-up of Rose’s face as she cowers in a flooding corridor, lights momentarily fading, the sounds of the dying ship like a growling belly, capturing her own isolation and terror. Anarchy falls hard upon this floating world; even Cal is momentarily left astounded as he beholds a funnel collapsing upon Fabrizio and other hapless swimmers, Captain Smith pummelled by gushing green waters as the bridge floods. Rose’s paintings drifting in the rising tide. A drowned woman with diaphanous clothes swimming around her, a shot that quietly answers the rhyme of the earlier shots of Rose in the boiler room, the spirit of genteel old femininity lost and gone.
In such moments, Cameron is a man in unrivalled control of his medium, able to pivot between styles and affects with casual ease. The sinking stands comparison with DeMille’s fabled moments of cosmic-scale, orchestrated spectacle, most particularly the collapsing temple at the climax of Samson & Delilah (1949), a sequence with a similar sense of awe in destruction and an overtone of punishing judgement falling upon the iniquitous. Yet Cameron doesn’t quite make the jump to such a level, in part because of his fastidious technique. Whereas the last reel of A Night to Remember starts to feel like a horror film as it depicts the same events with far cruder special effects but with an exacting eye and ear for individual desperation amongst collective terror, Cameron’s showy stunts and special effects that delight in depicting people crashing and spinning to their deaths from the ship’s stern evoke no horror, whilst the audience can take refuge in concentrating on the heroic couple, at least one of whom is guaranteed to survive. Upon this revisit, I noticed how incidental the fictitious Jack and Rose seem through all this, whilst the depiction of Wallace Hartley (Jonathan Evans-Jones) and his band sticking out their job to the bitter end still pierced me.
Action tends to describe symbolic meaning better than dialogue in cinema, and yet the more he tries for import here, the less Cameron gains it, at least until the ship finally disappears and he stages a bloodcurdling pullback shot from Rose alone in the water to reveal hundreds more thrashing in the water. The eerie, expressionistic passage where a would-be rescue boat searches the expanse of people turned to icy statues, with Rose croaking desperately for aid, is similarly excellent, at last pushing again at the veil between life and death, heaven and earth, Cameron tested at the start. Jack begging Rose to go on with her life as he slowly freezes to death gilds the lily more than a little, but there’s still an authentic whiff of the kind of heightened Victorian romanticism Cameron’s been chasing all along, particularly as she bids farewell to his ice-daubed, cherub-lipped corpse and watches him sink into the black. But Cameron can’t help but overplay his hand as he returns to the present, reassuring us that Brock has learnt a lesson, whilst Rose drops the Heart of the Ocean into, yeah, the heart of the ocean, and dreams of a reunion with Jack to the applause of their old shipmates. Titanic hasn’t aged so well, it’s true. Yet it still leaves you with the sense that, for better and worse, you’ve just had the kind of experience for which the movies were invented.
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Director/Coscreenwriter: George Lucas
By Roderick Heath
The fervent anticipation at the nearing release of Star Wars – Episode VII: The Force Awakens carries an unavoidable sensation of déjà vu. Like just about everyone else my age, I grew up watching the original Star Wars trilogy, and recall another wave of both powerful hype and real expectation through the closing months of the last millennium that crested with the release of George Lucas’ return to the series, Star Wars – Episode I: The Phantom Menace. This cinematic phenomenon began as a good-humoured, referential piece of space disco created by Lucas, a man who up until 1977 had been best known for a film about teens driving about all night to the musical accompaniment of ’50s oldies. But the series he inaugurated with Star Wars – Episode IV: A New Hope (1977) quickly became something rare: giant blockbusters viewers adopted with the fierce personal attachment of cult films. Stripped down to constituent parts, the original Star Wars films seem simple, even infantile, and yet there’s something incredibly powerful encoded in them, defying reduction if not dissection. Almost inimitable amongst modern special-effects-driven movies, they maintain the rarefied quality of fable, combining cheeky but essentially straitlaced heroism with a quality, in their evocations of places seen and visited, their alien cities dancing on clouds and death machines the size of moons and taverns littered with denizens of two dozen species, that resembles the apparatus of dreaming.
Concurrent with the fond eagerness was a quieter but powerful swell of cynicism from people who disliked the films or resented the hype. Star Wars had germinated as personal fantasia but became marketing event. Lucas began his career with the semi-experimental scifi feature THX 1138 (1971), but more than any other filmmaker of his generation—the so-called Movie Brats—Lucas came to exemplify faith in the broad audience’s wont as well as the artisan-artist’s individual vision. Lucas learnt the hard way about the pitfalls as well as the prospects in making movies for that audience by dealing with the uproar over the nightmarish Indiana Jones and the Temple of Doom (1984) and the flop of the oddball Howard the Duck (1986), and had resolved to be a responsible provider of family entertainment. Facing a new trilogy with much darker and less commercial subject matter than his first series, Lucas at first courted a new generation of young viewers as fans, but he left many feeling he conceded to those young folk excessively. The people who already loved Star Wars certainly weren’t kids anymore: they were 20- and 30-somethings who wanted, whether they knew it or not, two completely divergent yet equally necessary sensations: the feeling of being thrust back to childhood even whilst simultaneously acknowledging their evolution. The Matrix, released a few months before The Phantom Menace, became the film the latter singularly refused to be: a superman fantasy dressed up in pseudo-grit and cyberpunk quotes that fitted the mood of the time. The Phantom Menace was a huge hit, but soon became a byword for the cultural equivalent of a fumbled touchdown. That said, I was and still am bewildered by the level of invective the prequel trilogy receives. In some ways, I even prefer those films today.
I don’t say this just for the sake of contrariness. Some criticism levelled at the trilogy is legitimate and feelings of dashed expectations are honest enough for many. But I also feel this cult of disdain exemplified something notably obnoxious about the dawning age of the internet, a deeply spoiled capacity to judge with distinction or consider with a sense of history that refers outside of the bubble of fandom, or the opposite, charmless snootiness turned on popular cinema. I think of how lumbering and overhyped a lot of modern franchises have been—The Dark Knight, Pirates of the Caribbean, Transformers and Twilight and Hunger Games series, even to a certain extent the Marvel superhero films. So many are testimonies to a brand of professional smoothness or an anodyne brand of fun, rarely taking any risks or offering real ambition to match their flimsy gravitas. Peter Jackson’s Tolkien adaptations, formidable as they are, rendered the epic and the fantastic in a manner that remains resolutely concrete, sapped of relevance as parable, and the more they try for the ethereal, the less they seem. So I’ve found myself returning often to the colour and expansive glee apparent in even the least of the Star Wars movies. There’s real beauty and great invention to be found in the prequel trilogy. At their best, they exemplify the creed of the project as it began to explore complicated ideas and motifs through apparently cheery and unpretentious figurations. Lucas had originally drawn on nearly a century’s worth of space opera scifi and pulp storytelling as well as more serious sources.
The surprising thing about The Phantom Menace is how well Lucas captures the tone of some of the stuff he alludes to—the broad, tony, featherweight joie de vivre of a Saturday afternoon adventure film by someone like Nathan Juran or Richard Thorpe. People wanted the Star Wars prequels to be about their childhoods, but it remained, in many ways, an account of Lucas’ youth. One definite impact upon my own sense of art and artistry I can say the series had was the way it introduced me to the idea of auteurist cinema. George Lucas was Star Wars; even when he wasn’t directing, his influence was still all over the product. This eventually proved a sword with two edges, as Lucas the creator became the boogeyman of fanboy campfire tales.
The overarching story of the prequel trilogy is straightforward, but also much more complex in its dimensions and ramifications than the original trilogy’s. The trilogy depicts the transformation of the Galactic Republic, an ancient, galaxy-spanning alliance of planets, into a fascistic Empire. Palpatine (Ian McDiarmid), a devotee of the once hugely powerful but long since toppled mystic society called the Sith, is at first a mere senator from the planet of Naboo. He engineers a plot in multiple stages, first leveraging himself into the chancellorship of the Republic Senate by creating a crisis between his home world and a cabal of smug, fish-faced aliens called the Trade Federation, led by Nute Gunray (Silas Carson). Palpatine then foments a full-scale civil war between Republic loyalists and disaffected groups, using his adherent and accomplice Count Dooku (Christopher Lee) to manipulate events until he is given dictatorial powers, permitting him to create a full-scale army of clones to control his domain. Then Palpatine moves to wipe out the Jedi, the Republic peacekeepers who adhere to an antipathetic philosophy to the Sith whilst drawing on the same quasi-spiritual energy source known as the Force.
Woven into the fabric of his plot are three core characters: the elected Queen and later Senator of Naboo, Padmé Amidala (Natalie Portman), Jedi knight Obi-Wan Kenobi (Ewan McGregor), and his pupil Anakin Skywalker (played as a kid by Jake Lloyd, as a man by Hayden Christensen). The Phantom Menace tells how Obi-Wan and mentor Qui-Gon Jinn (Liam Neeson) save Padmé and aid her in reconquering Naboo from the Federation. They encounter young Anakin by chance when hiding out on the remote, barbaric desert planet Tatooine, where he and his mother Shmi (Pernilla August) are slaves to gruff, sleazy trader Watto (Andrew Secombe). Anakin’s uniquely powerful ways with the Force help gain a victory, and after Qui-Gon’s death in battle with Palpatine’s initial apprentice Darth Maul (Ray Park), Obi-Wan convinces the Jedi Council to let him train the winning, but possibly unstable young prodigy. Whilst The Phantom Menace is the least effective of the six feature films to date in the series, it also clearly illustrates the uncool side of Lucas’ obsessions in a way that also confirms their meaning to him. In its first 40 minutes or so, the episode has a much more juvenile style and tone than the other films and is the one most clearly made with a young audience in mind. As much as this tone acts like nails on a chalkboard for older viewers, it’s not actually a flaw in itself.
That said, Lucas had not personally directed a whole film in 22 years, and the one-time savant of ’70s cinema had clearly grown stiff in the joints. Some parts of this revival are brilliantly executed, others weakly patched together. Early special-effects sequences in the episode are awkward and feel unfinished—particularly an underwater journey for the Jedi—and replete with weak edits. The much-hyped, first-ever, completely computer-generated character in a feature film proved to be Jar Jar Binks (voiced by Ahmed Best), a floppy-eared, lizard-like alien from a Naboo race called the Gungans who seems composed of a few hundred different comic-relief figures (and ethnic clichés) from old movies. I generally side with popular opinion here: Jar Jar is an annoying figure who nudges the material too close to the cartoonish, lacking the fierce-cute appeal of the often derided but lovable Ewoks. That said, although Jar Jar grates badly in early scenes, his involvement in a climactic battle through which he careens like Jerry Lewis trying to be Errol Flynn, bringing terror and destruction to both the enemy and his own fellow Gungans, blends comedy and action well in a sequence that calls out directly to a lot of classic swashbucklers, like Nick Cravat darting through danger in The Crimson Pirate (1953) or Herbert Mundin amidst the throng at the end of The Adventures of Robin Hood (1938).
An extended subplot involving the substitution of the real Padmé, who pretends to be one of her own handmaidens behind a decoy, played by a very young Keira Knightley, means Portman and Knightley are forced into awkwardly imitating each other with a weird mid-Atlantic accent. But Padmé is one of the most interesting characters in the franchise. She’s a product of a culture with a curious predilection for being governed by emotionally and intellectually advanced young women, one who remains the voice of social and political wisdom in the trilogy and a gutsy fighter who has a tendency to leap into frays where others hesitate but who founders on her love for a younger, volatile man. The Ruritanian look of Naboo has a fervent and colourful charm, again clearly linking the instalment with the fantasy filmmaking of Lucas’ youth like Knights of the Round Table (1954) or Jack the Giant Killer (1962). The core of the story is distrustful races coming together to fight a common enemy, as the humans of Naboo ally with Jar Jar’s people, the Gungans. The last word spoken in the film is the Gungan king’s (Brian Blessed) cry of “Peace!”, contextualising the developing story as a decline from a state of civilisation into a time of war. War comes not as great and appealing crusade or assaults by conveniently abstract others, but because of the manipulations of cabals hoping to gain power or money. Images throughout the film of the Federation’s war machines trammelling the lush, green beauty of Naboo introduce a recurring note of concern for the environment, nodding toward the same themes of natural purity and the insatiable ravening of sentience depicted in Wagner’s Das Rheingold.
The core sequence, again often criticised but actually a terrific bit of filmmaking, comes when Qui-Gon manipulates events on Tatooine to allow him and his party to escape with young Anakin, which requires letting Anakin enter a dangerous form of competition known as the Pod Race. This sequence provides another evident reference to a movie that stands as distinct precursor to the Star Wars series in both production grandeur and self-mythologising style, William Wyler’s Ben-Hur (1959). Whereas the chariot race in that film was a climax, here the pod race actually inaugurates the essential Star Wars myth with the spectacle of something new and amazing coming into the world, and serving at least four purposes. In straight narrative terms, it solves the crisis of how the heroes will get off Tatooine and leads to Anakin joining their team. It’s also an action set-piece that jolts the spluttering film to life. It focuses not just the story, but also the mythic element in the evolving epic tale as Anakin’s great, courageous, slightly berserk talent reveals itself for the first time. It also revives the panoramic aspect that’s always been crucial to Star Wars: tiny, enriching details flit by, from Jabba the Hut overseeing the race and boredly flicking bugs off his booth’s ledge to vendors selling alien small fry to hungry viewers to the two-headed race caller mouthing off sarcastically. This sort of stuff is, to me, always a great part of the pleasure of Lucas’ creation, a universe of recognisable things given a fantastic, slightly mocking but ultimately effusive makeover. Also, given how junky a lot of ’90s action filmmaking looks today, this sequence is especially great in its clean and fluid use of widescreen and the perfect legibility of the visual grammar. But sequences like this sit cheek by jowl with awkward ones, like Anakin being teased by some fellow Tatooine waifs, where the style of acting and humour strays too far into a broad and juvenile place, like a Saturday morning children’s show.
Climactic scenes of The Phantom Menace may push the kiddie wish-fulfilment a bit far as Anakin saves the day by blowing up a Trade Federation control ship to a chorus of applause. But the light saber duel between the Jedi and Darth Maul, which costs Qui-Gon’s life and reveals Obi-Wan’s gift for surprising pompous opponents, is in the best series tradition. Attack of the Clones, the first follow-up, is probably the most frustrating entry in the entire cycle. The episode encompasses some heavy lifting in the overall narrative, depicting Anakin simultaneously as a brave and gallant knight who wields an almost unnerving romantic fixity in pursuing Padmé, but also harbouring a dangerously fraying psyche. This side to him, though sensed warily by the leading Jedi Yoda (Frank Oz) and Mace Windu (Samuel L. Jackson), is revealed when he returns to Tatooine looking for his mother Shmi (Pernilla August), only to find her on the edge of death after being kidnapped and tortured by humanoid nomads known as Sandpeople. Anakin, stirred to psychotic rage after Shmi expires in his arms, slaughters a whole village of them. The monster within Anakin is hatching, byproduct of both his alienated and exploited youth and the process of becoming a Jedi, a process that was supposed to ennoble and cleanse him of such evil. Anakin confesses his act to Padmé, alternating shows of rage, adolescent petulance, grief, and bewildered self-reprehension. Padmé, resisting her own ardour for the handsome warrior, nonetheless acquiesces to and covers up his lunacy.
Parts of Attack of the Clones have a romantic grandeur that easily match the best moments in any other episodes and strike at the heart of the appeal of this universe. The film starts effectively with a noirish sequence depicting an assassination attempt on Padmé that kills one of her doubles, a moment that signals immediately that the kiddie games of The Phantom Menace are over. Anakin and Padmé kissing before being wheeled out for a death match before a stadium full of insect men is a moment carved out of the very ore of the fantasy epic. The climactic battle sequences, including a tribute to Ray Harryhausen as our heroes battle a trio of monsters, the Jedi finally depicted at their best as they rally to save our heroes and fight off an army of robots, and Yoda and Dooku meeting in a light saber duel, are great entertainment, with a hint of the old to-hell-with-it absurdity that marked the older films. The landscapes on display are a diorama of fetish points for space opera and classic scifi—robots, aliens, Art Deco supercities, technogothic castles, glistening chrome space ships, and stygian automated factories, as if decades of Amazing Stories and Astounding magazine covers have come to life. Mixed in with this are references to the ’50s pop culture beloved of Lucas, like diners and hot-rod-like speeders and spacecraft, making for the deepest immersion in the fantasy world Lucas had created.
But the episode is also beset by a baggy narrative that wastes screen time when it should be developing the tortured romance of Anakin and Padmé, whose affair unfolds in settings straight out of Pre-Raphaelite art. Instead we’re lumped with a couple of action scenes that come across more as show reels for the increasingly good digital effects or blueprints for computer games, like an asteroid field chase and a sequence in a droid assembly plant that is well-done and has a certain thematic force by portraying our heroes trying not to be more literally stamped out by a heedlessly working machine, but could easily have been left out. Some sequences even stir thrills and a touch of exasperation at the same time, like the early chase sequence through the planetwide city of Coruscant. Wisely, Lucas reduced Jar Jar to a handful of cameos here, as a malleable political stand-in for Padmé, whilst the reliable duo of C3-P0 (Anthony Daniels) and R2-D2 (Kenny Baker) are turned to for comic relief, though the pair don’t wield the importance or sharpness of humour they had in the original trilogy. For all its flaws, though, Attack of the Clones is a vigorous, fun, substantial work. Many of the best moments, odd for such a piece of big filmmaking, tend to be tossed-off asides: Obi-Wan using a Jedi mind trick on a barroom drug dealer, Anakin playing Joe Friday with bar patrons, bounty hunter Jango Fett (Temuera Morrison) spinning his blaster like a gunslinger after shooting down a Jedi, C3-P0 having a killer droid head welded onto his body, and the sight of Anakin speeding across the Tattooine landscape on a futuristic motorcycle like the Wild One gone Zen Ronin.
A great part of the appeal of the original series lay in the relatively broad simplicity of its heroes, who stood for clear, easily graspable, positive values. Even Han Solo, the slightly tarnished wiseguy uneasily elevated to crusader status, is hardly a Dostoyevsky character. The characters did evolve, but only Luke really deepened, and his journey from fresh-faced farm boy, an obvious avatar for the audience’s fantastic yearnings, to grim inheritor of cosmic destiny, bore most of the real dramatic and mythic weight. By comparison, the prequels force one to empathise with a callow budding psychopath, his enabling lover, and his emotionally constipated mentor. These three protagonists each aid in causing the destruction of the world they think they’re defending. The prequels depict a world falling apart and tellingly refuse to let the audience off the hook, no matter how distanced or naïf the rendering of that hook: almost everything the audience wants to see is bound up in this decay. The desire to see action is sated, but immediately indicted by Yoda as proof of failure. The romance of Anakin and Padmé slips its bonds, but signals impending doom for both. The daydream sustained in the original trilogy is therefore critiqued and inverted.
Much as older viewers couldn’t relate to Anakin, many kids and teens did. His deeply egotistical and painfully self-castigating sense of having his potential thwarted and his need for control foiled, and Padmé’s optimism waning into an increasingly detached cynicism towards the political process she stands for, depict states of mind all too prolific in our time, ones that contradict common, conflicting expectations loaded upon young people, to be incredible achievers and unswervingly empathetic idealists all at once. “Only a Sith talks in absolutes,” Obi-Wan warns Anakin as he turns to the dark side. At the time, some took this for a tilt at the rhetoric of George W. Bush, as much as it now sounds like a thumbnail sutra explaining the powerful appeal of groups like Islamic State for some—the promise of complete surrender to a simple cause, a pure mode of thought for which any act can be countenanced. In this regard, Lucas clearly had his pulse on something other populist filmmakers have tried to grasp but usually belaboured. What is also clear to me is that Lucas, when he revisited this material, wanted to try to live within in it on a much deeper level than the original films and pay truer heed to the material’s partial roots in the medieval mythos, both Eastern and Western, where lives were lived and death was met according to rather different value systems. The famous title card of every episode declares that this is all “A long time ago in a galaxy far, far away…,” but this fairytale motif only really feels true with the prequels. The original films are a charmingly bratty revolution fantasy, where the good guys happen to speak like ’70s American teens and the bad guys have English accents. The prequels are a tragic contemplation of the forces that tear societies, and individuals, to pieces. Lucas’ interest in a chillier, headier brand of scifi parable was obvious right from THX 1138 and here found further articulation.
This quality emerges strongly in the last film of the trilogy, Revenge of the Sith, where Palpatine’s attempts to win over Anakin resemble at once a seduction, therapy session, and a chess match of moral relativism. In the original trilogy, evil was, like in Indiana Jones and the Temple of Doom, an elixir that once tasted was totally subsuming. In the prequel trilogy, both the light and the dark sides are more processes of thought and ways of feeling: by the time he becomes Darth Vader, Anakin is convinced he’s bringing peace and justice to the realm. A constant leitmotif to the prequels is a sense of ethical questioning and a tension between the personal and the political that ultimately destroys both the Jedi and Anakin by pulling them in asymmetrical directions. Yoda warns young Anakin about maintaining attachments and giving himself cause for fear, and it’s precisely this that ultimately leads him straight into Palpatine’s arms. But the Jedi, presented as uncomplicated paragons whose aura is legendary in the original series, are here revealed as gallant but also demanding and elitist, almost incomprehensible to someone who runs on emotion as much as Anakin and perhaps ultimately too detached from the fate of the Republic to actually save it in part because of their own ethic of accepting loss.
Lucas shows he understands something vital about courtly sagas and classical tragedy: the requirement of role and the nature of humanity are disparate and demanding things. Lucas literalises the tension key to the prequels between role and person early on with Padmé’s absurd regalia, a crushing weight of stately role that continues to stand like a statue even when she’s entirely outside of it. Jar Jar actually serves a fairly analogous role here as Han Solo did to the original films, if much less successfully, as a character who remains oblivious to the pretences of the civilised and the imposing (“Maxi big the Force!”). His clumsiness is the very opposite to the ideal of disciplined self-abnegation that defines the Jedi and also the fetishism of power and order that defines the Sith.
The writing of the prequels is often criticised, but what this brings up is just exactly what is good writing in such a context? Is it the writing of, say, Joss Whedon, where everyone, no matter where they come from, speaks like a smart-aleck English major in a Californian college, or the brick-heavy koans of Christopher Nolan? That famous quote of Howard Hawks about the trouble working out how a Pharaoh should talk for Land of the Pharaohs (1955) (“I don’t know how a Pharaoh talks. And Faulkner didn’t know. None of us knew.”) is still relevant in this regard. Lucas tries, a bit archly but with some purpose, to recreate the flavour of a certain brand of courtly poeticism in speech through the prequels, with a texture on occasion that strives for the flavour of medieval epics— romantic, stylised, high-flown to the point of sounding like recitative. Lucas himself compared it to a kind of a rhythmic sound effect—a fair description. There’s a much-mocked line in Attack of the Clones when Anakin and Padmé share a romantic interlude by the side of a lake. Padmé remembers days of joy swimming and lying on the sand with an old boyfriend, and Anakin feebly jokes how much he hates sand. It is an uncomfortable moment, but deliberately so: Anakin tries to shrug aside a hint of romantic jealousy with humour, but accidentally reveals a hole in his soul, as he’s actually talking about his childhood on a planet where sandstorms were dangerous and life was hard, a place to which he will soon return. Characterisation, backstory, foreshadowing. Not so bad for a dumb joke about sand.
That’s not to cover up the many dud line readings in the prequels, most of which are perplexing as they could’ve been salvaged with a few hours’ dedicated ADR work. It’s definitely true that Lucas accomplishes his aims better with images than words. An iconic shot in Attack of the Clones depicting Anakin regarding the dawn and trying to calm his raw nerves with Padmé hovering in the wings, and the final shot of the same film where the pair get married in the rays of a setting sun, have a transfixing, totemic beauty. Lucas’ formal gifts are, in fact, often greatly in evidence throughout the series, particularly his interest in wide shots replete with geometries that highlight the formalism that defines this age in his fantastical world and the tension about to bust it to pieces.
I think the style is quite deliberate and suits the tone of the material, and is also modulated with a deliberation many didn’t notice, moving from the pantomime-like tone of the opening episode to high operatic drama in the last. But the emphasis on a tense decorum in this futuristic (albeit past) world leaves Portman and Christensen often seeming far more out of place than their predecessors ever did. Christensen, whose chief claim to fame was playing a troubled young misfit on the TV series Higher Ground before Lucas cast him, is one of the most vexing elements of the triptych. Lucas clearly wanted a James Dean-Marlon Brando quality to Anakin, his generational touchstones for rebellious youth and social disaffection, a touch of the immature as well as the fearsome to his asocial side. If Christensen was irredeemably bad, he could simply be allowed to fade into the texture of the films like human wallpaper. But Christensen delivers on occasion, as in the scene when Anakin tells Padmé about the massacre of the Sandpeople: he grasps the degree to which Anakin is composed of alternating repression and inchoate eruption, nobility and monstrosity.
Plummy old pros like McDiarmid, Jackson, and Oz fit into this landscape better. McGregor acquits himself well enough in the series, an achievement considering he had a difficult job in matching his younger, pithier version of Obi-Wan to Alec Guinness’ quiet and assured characterisation. Although he and Christensen have the athleticism, in some ways Portman strikes me as the natural adventurer of the three young stars, dashing about firing ray guns with delighted eyes; her “I call it aggressive negotiations” quip in Attack of the Clones is pure swashbuckle. Perhaps the best performance in the trilogy comes from August, who does a terrific job of securing the drama in the spectacle of a mother bereft of her son; the reunion in Attack of the Clones has an unusual pathos because the dying woman is transfixed by the sight of her grown son.
At its best, the prequel trilogy legitimately inhabits the realm of chivalric romance, stocked with themes and stances found in sagas, particularly in the traits that define Anakin, who’s actually much closer to a great mythic hero like Achilles, Jason, or Siegfried than Luke ever was in the violence and intensity of his driving emotions and character stances—forbidden love, crippling conflict between stoic integrity and hysterical eruption, an inability to settle into required strictures of life in the society he represents. Obi-Wan was originally presented as a mentor figure whose initially uncomplicated call to action for Luke was revealed in subsequent instalments to have more dimensions, but he still remained a figure of sagacious wisdom. McGregor plays him as a dashing, but serious-minded swashbuckler who retains a telling and ultimately calamitous blind spot when it comes to Anakin, his pupil and adopted brother, an emotional substitute for the lost father figure of Qui-Gon. This fantasy world is a kind of Eden from which everyone falls, giving birth to a different time and throwing up rogues like Han and Lando Calrissian (Billy Dee Williams).
Many of Lucas’ reference points for creating his mythos were pretty disreputable, including not just the classy art of Alex Raymond’s Flash Gordon comics but the vulgarity of their screen serial adaptations. A wealth of other reference points is apparent— the swashbucklers of Michael Curtiz, the conceptual richness of Frank Herbert’s Dune novels and the venturesome absurdity of Edgar Rice Burroughs, the sweep of John Ford’s western mythology and the rigorous formality of Akira Kurosawa’s samurai epics, and Ray Harryhausen’s films, which combined ingenious wonders with the ropy charms of B-movies. On the highest level, Lucas has often seemed an acolyte of Cecil B. DeMille, whose embrace of scale and riotous colour as aesthetic tools matched the themes of world-shaping powers with The Ten Commandments (1956), and of Fritz Lang, who laid the groundwork for much of the style of Lucas’ works with his silent epics The Spiders (1919), Dr. Mabuse, the Gambler (1922), Die Nibelungen (1924), and Metropolis (1926)—fantastical pieces of world-building replete with similarly surreal and cavernous environs, action cliffhangers, and stories often split across multiple episodes. Coruscant turns Metropolis’ soaring modernist architecture into an entire world. There’s more than a hint of Die Nibelungen (both movie and source myth, quite apart from Wagner’s take) in the recurring images of crushing courtly stature and state, infernal downfall and baleful regard. Palpatine sitting at the centre of all plots is the ultimate Mabuse, manipulating the downfall of others for personal amusement, reducing government to a matter of his own will and detecting the weak points of Anakin’s psyche to turn him into a helpless acolyte.
The political substance of the series is a mishmash of historical motifs, blending a parable for the Roman Empire, the Crusades, the American Revolutionary War and Civil War, and World War II, complete with space Nazis and galactic paladins. But the prequels contain a consistent thread of real interest in the idea of what constitutes the self and society, diagnosing cynicism as a problem that’s as pernicious as corruption. The original trilogy only seemed to reference contemporary politics by evoking a generational anxiety of becoming what the ’60s counterculture rebelled against, as Luke tried to avoid becoming his father, whilst the battles of the Ewoks uncomfortably suggested an odd hijacking and inversion of the Vietnam experience. The prequels suggest a more immediate and clarified lesson. “So this is how freedom dies,” Padmé murmurs at one point when the Senate votes to make Palpatine Emperor, “With thunderous applause.” Revenge of the Sith, the concluding movie in the trilogy, has a rueful warning for younger generations of how easy it is to be so subsumed when your leaders manipulate you to commit evil in the name of good, with Anakin, youth and talent personified, seduced by promises of power and privilege, called to commit slaughter in the name of peace, to be delivered from fear and frustration. Anakin’s urge to free himself from fear also detaches him from democracy, making him lean toward authoritarianism, the get-things-done attitude of Palpatine.
One of the most obviously powerful qualities of the series since its inception has always been John Williams’ scoring, and perhaps the most inarguably strong aspect of the prequels is his music, particularly the “Duel of the Fates” piece used in The Phantom Menace and the lush “Across the Stars” motif in Attack of the Clones, and the thunderous drums and choral works that recur throughout Revenge of the Sith. The prequels sport a few nods to the original trilogy that are passing excessively cute—having C3-PO prove to have been an engineering project of young Anakin’s, making Boba Fett’s father Jango the genetic source of all the initial wave of clone Imperial Stormtroopers. But there are also some refined and intelligible touches of foreshadowing and mirroring throughout, particularly in Anakin’s two duels with Count Dooku, which mimic cinematic effects and story patterning in The Empire Strikes Back (1980) and Return of the Jedi (1983) in suggesting the same forces of fate and divergence of character that define fathers and sons, masters and pupils. Revenge of the Sith signals the closing bookend to the trilogy in echoing Episode VI – Return of the Jedi, as Palpatine’s plots reach climax, the Jedi are wiped out, and Anakin begins a precipitous transformation into that darkest of dark marauders, Darth Vader.
Frankly, Revenge of the Sith is the best of the Star Wars films, a grandiose distillation of the entire concept of space opera scifi, the closest the series has come yet to fulfilling its neo-Wagnerian streak. It’s also the tightest, most dynamic piece of filmmaking, a narrative inexorable in the same way as A New Hope, except on a downward trajectory, successfully carrying through a promise to turn into high tragedy. Elements that had problems connecting and synchronising in the first two films snap into gear here— even Christensen is fairly okay—if at the relative expense of some aspects, including Padmé, a dashing figure in the first two instalments left as mere weepy baby mama here. The opening sequence is a marvel that shows how far special effects advanced even in the six years since the trilogy began, and unfolds as a pure episode of swashbuckling action, as Anakin and Obi-Wan try to rescue Palpatine, who’s been kidnapped by Dooku and cyborg rebel leader General Grievous. Anakin defeats Dooku this time and kills him at the chancellor’s behest, and finishes up having to pilot a massive crashing spaceship in for a neat landing. This whole sequence is a piece of cinema spectacle I don’t think anyone’s topped in the last 10 years. Revenge of the Sith alternates the urge to such kinetic release and intense, yet quiet, almost cerebral sequences where the characters grope their way through their contradictory impulses and collapsing worldviews.
Another very large reason I like these films is that they reject nearly every modish trick of so much contemporary filmmaking. As modern, perhaps excessively so, as the digital special effects seemed upon release, the actual cinematic design of the films is rich and classical in utilising the screen’s expanse, and those much-quibbled-over effects, sometimes gorgeous and sometimes cheesy, offer to me a quality like the painted wonders of old matte effects – not realistic, but transportive on some level. There’s scarcely a single too-tightly-framed shot or jerky camera moment in all seven hours of the filmmaking here. Lucas’ trademark Kurosawan screen wipes nudge visual and narrative structure along with fluidic insistence. I’ll also admit I have a liking for aspects of these films from which others recoil, so go ahead and assume I’m mentally ill. I enjoy Lucas’ happy embrace of the kind of outsized, old-fashioned melodrama and idealization usually filtered out of modern tent-pole films where the cult of awesome has a very narrow range of definition; the scenes of Anakin and Padmé swooning in the fields of Naboo, which have a resplendent, flower-child goofiness to them, and Vader’s final, over-the-top cry of “NO!” are big, gregarious middle fingers turned up at the middling, sometimes nonexistent emotional range of most of Lucas’ inheritors. Revenge of the Sith concludes the move away from the kid-friendly tone of The Phantom Menace, as here the young Jedi are butchered en masse by Anakin amidst a night of long light sabers. Marching ranks of Stormtroopers invade the Jedi temple, and Anakin heads to the planet Mustafar to wipe out the separatist leaders, including Nute Gunray, now that Palpatine no longer needs them.
Lucas’ direction, which grows more vigorous and animated throughout the trilogy, cuts loose in this movement, replete with delirious high viewpoints of marching armies, cross-cut glimpses of myriad alien worlds where other Jedi are betrayed and ambushed, and the churning violence Anakin turns on his enemies, carving up the separatists with a savagery that’s quite unmatched in the whole six-film cycle. The finale of Sith, at once paving the way for the next cycle of history and underlining the total collapse of everything depicted as sacrosanct and worthy in the previous three films, sees Obi-Wan and Anakin battling over Padmé’s crumpled, pregnant form on a volcanic planet where the spuming lava flows mimic the emotional landscape of the characters and the action unfolds in gloriously hyperbolic manner. Molten rock erupts, sparks fly, light sabers streak and slash, colossal machines fall apart and melt. The mimetic quality of Lucas’ creation is at its most unrestrained and beautiful here: I’m not sure if mainstream cinema had seen its like since the days of DeMille, or Powell and Pressburger, whose Black Narcissus (1946) and The Red Shoes (1948) similarly paint obsession and jealousy, love and hate, in bold tones of bloody red and dancelike motion.
Lucas does grant concessions to the remnant heroic ideal at the heart of the series. Yoda gives the newly crowned Emperor a bit of what-for before fleeing in the face of the crushing political machine the Sith now wields, and Obi-Wan quite literally cuts Anakin’s legs from under him when the young, increasingly mad tyro overreaches and underestimates his opponent. The concluding scenes take the cross-cutting structure to a striking place as two different kinds of death and birth are contrasted—the waning life-force of Padmé even as she struggles to give birth to the crucial Dioscuri of the next epoch, Luke and Leia, matched with the reconstruction of the mangled and pathetic Anakin into the monstrous form of Darth Vader. There’s a perverse and gruelling quality to this moments that, again, defined new territory for a series once based in mere boyish adventure. The themes of rebirth, cycles and family, decay and renewal, conclude in images of funeral, as Padme is celebrated in death by Naboo, and homecoming, with Leia finding a home with Senator Organa (Jimmy Smits) and his wife. But the very last shot inevitably returns to that most memorable image of A New Hope, as young Luke is held by his aunt and uncle (Joel Edgerton and Bonnie Maree Piesse) as they gaze out on the twin suns of Tatooine, the future with its horrors and glories a distant promise.
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Samurai (Musashi Miyamoto, 1954) / Samurai II: Duel at Ichijoji Temple (Zoku Musashi Miyamoto: Ichijôji no kettô, 1955) / Samurai III: Duel at Ganryu Island (Musashi Miyamoto Kanketsuhen: Kettô Ganryûjima, 1956)
Director/Coscreenwriter: Hiroshi Inagaki
By Roderick Heath
In 1955, the foreign-language film Oscar, then still a special rather than a competitive award, was given to Hiroshi Inagaki’s Miyamoto Musashi, retitled Samurai for foreign release. It followed Akira Kurosawa’s Rashomon (1950) and Teinosuke Kinugasa’s Gate of Hell (1954) as the third Japanese winner in four years, a highly visible recognition of the nation’s cinematic renaissance. Inagaki had close links to the stage, having followed his father into theatre acting at an early age. He found work with Nikkatsu Studios as a performer in the early ’20s, and a passion for fusing theatrical and cinematic traditions would define his work. By the end of the decade he was directing and screenwriting.
Inagaki collaborated on many occasions with Toshiro Mifune, and their work together deserves consideration for the diversity and exploitation of the actor’s gifts alongside Mifune’s more famous work with Kurosawa: they joined forces on the Samurai trilogy, and then subsequently on Inagaki’s inspired adaptation of Cyrano de Bergerac, Samurai Saga (1958), where Mifune played the large-nosed hero; the grandiose fantasy epic The Birth of Japan (1959); and Chushingura (1962), a much-admired take on the famous tale of the 47 Ronin. The Samurai trilogy is still probably Inagaki’s best-known work, however, a grand, richly textured, folkloric take on the life of Miyamoto Musashi as mediated by a fictionalised novel by Eiji Yoshikawa and its stage adaptation by Hideji Hōjō. Inagaki at once mythologises and presents a profoundly ambivalent analysis of the life of Musashi, surely the most famous samurai of all time.
Musashi’s stature and allure combines aspects of legendary western knights, augmented by the peculiar spiritual and scholastic authority of the samurai tradition. Because of his obscure early life and his great career, which saw him cut a swathe through a host of challengers and officially sanctioned swordsman schools and champions, Musashi also gained the extra edge of glamour afforded romantic outlaws and rebels, a lone-wolf hero exemplifying his creed but obedient only to his personal honour. Musashi’s life coincided with the rise of the Tokugawa shogunate, the monolithic power that would rule Japan for 250 years whilst shutting down social mobility and progress. But Musashi’s example, whilst exemplifying his principles, held the promise that anyone could, with discipline and fortitude, become a good enough fighter to take on any force. Musashi wrote important books, including the canonical Book of the Five Rings, about swordcraft, but he was reticent about his background and experiences in his writing, leaving a lot of room for popular mystique. Eiji’s novel bent the historical bow quite a bit, presenting Musashi as a wild youth whose path to the standing of samurai master is a long and gruelling process of self-discovery and self-denial. This notion played to Inagaki’s affinity for finding the nobility in ordinary and luckless people: his Musashi, or Takezō as he was known as a boy, begins as an everyman, craving adventure and elevation, leaving his small village of Miyamoto to join the Toyotomi army, the anti-Tokugawa side in the civil war sweeping the nation in 1600, along with his best friend Honiden Matahachi (Rentarô Mikuni). Inagaki had already, earlier in the ’50s, made a three-part drama revolving around Sasaki Kojirō, Musashi’s most famous opponent, also with Mifune as Musashi. That series had been the tragedy of a potentially great man brought down by his worldly and egotistical aims. The Musashi trilogy inevitably contrasts this concept, and yet Inagaki still finds surprising, even profound ambivalence in taking on such a storied folk hero’s life as he journeys towards his duel with Sasaki, taking Musashi from primal man to modern man, watching him flower from headstrong tough to brilliant but existentially desolate warrior to philosophical hero.
Miyamoto Musashi unfolds as a tale of complex and shifting allegiances between characters across the breadth of the three episodes in a manner closer to epic saga. At the fateful Battle of Sekigahara, Takezō and Matahachi are mere foot soldiers digging trenches, but Takezō charges into the fray in the midst of the collapsing Toyotomis pursued by Matahachi, who has none of his friend’s nerve and skill. Inagaki’s camera dissolves from the midst of blood and thunder to the sight of his two hapless heroes squirming out of the mud in the midst of battlefield carnage, two losers stranded by the tide of history. Takezō searches for shelter for himself and the wounded Matahachi and eventually bursts into a cabin occupied by Oko (Mitsuko Mito) and her daughter Akemi (Mariko Okada), who survive by robbing the bodies of dead soldiers. They help the two men recover, however, and both women come to covet Takezō, who spends his time trying break in a wild horse he has captured while remaining aggressively uninterested in women. The dynamics described here define the whole series and its insight into Musashi’s character, who remains cursed in his incapacity to relate to women in his life under an assumed policy of monkish asceticism, as he tries to train another wild animal—himself.
Oko and Akemi subsist under the sufferance of a bandit brigade that controls the area. The bandits demand the bulk of their recovered loot as payment, but when they come to collect and the leader threatens to rape Oko, Takezō comes out of hiding and slaughters several of the brigands in a display of ferocious fighting wit. Oko, beguiled by spectacles of male strength, clasps onto Takezō worshipfully after this feat, but he runs away. Offended, Oko tells Matahachi and Akemi that Takezō tried to rape her, and then she convinces them both to flee with her and the loot. On the way, Matahachi manages to kill one of another band of much less threatening robbers who attack them. Meanwhile, Takezō heads back to Miyamoto, but when border guards of the new regime try to arrest him, he cuts his way through their number and becomes a wanted outlaw.
Soon Takezō is reduced to the status of a filthy beast subsisting in the hills, as his own family lead the hunt against him partly out of fear of the reprisals by the town governor. The first episode of Inagaki’s series in concerned with how Takezō is elevated from this degraded condition to the threshold of becoming the archetypal samurai. Inagaki portrays these states as points on an evolutionary progression, but vitally related: what Takezō lacks is not fighting ability, but discipline, and discipline, when he attains it, is in its way, just as knotty and self-punishing as base ferocity. The blend of Buddhist philosophy and modern psychology Inagaki turns on Musashi in the course of a narrative that resembles a traditional bildungsroman is woven together with the real incidents of Musashi’s life tweaked to become illustrations not merely of his gathering skill and legend, but also as markers in the war of his head and heart. The catalysts for his transformation are Matahachi’s fiancée Otsu (Kaoru Yachigusa), and the Buddhist priest Takuan (Kurôemon Onoe), in whose monastery Otsu was raised. Takuan takes it upon himself to capture Takezō and punish him, but also to school him and put his spectacular talent to better use, whilst Otsu becomes fixated with Takezō, freeing him at one point and becoming the only woman he loves. Takuan manages to imprison Takezō in Himeji Castle, where he’s kept with piles of literature to train his mind as prelude to training his body. Takezō never emerges from prison, but rather who he becomes, the samurai Musashi Miyamoto. He is offered a chance to join the retinue of the lord, but Musashi declines, stating he still has much to learn.
Otsu waits out the term of Musashi’s imprisonment, taking a job at a food stall near a bridge visible from the castle, but learns that his new path demands he renounce women. Musashi encourages Otsu to forget him and get on with her life, but Otsu refuses, equating Musashi’s sense of manly duty to hold true to his chosen creed with her own female duty to hold fast to hers. The Musashi trilogy is then, on one level, a romantic tragedy about two people permanently separated but eternally joined by their ideals. Their lives weave in with others in a tale that travels the expanse of feudal Japan, as Musashi gains ever-increasing fame as a duellist. Early in the second film, he wins one such duel, but when he encounters an elderly Buddhist priest, the priest dismisses him as still just a strong man out for glory with no concept of chivalry, a thought echoed by a weaponsmith who advertises himself as a sharpener of souls rather than swords, and refuses to work on Musashi’s weapon. Musashi, however, meets both challenges with gestures of humble suppliance, confirming that he’s attentive to his faults and still seeking the essence of his creed.
The second chapter, Duel at Ichijoji Temple, revolves chiefly around the consequences when, seeking out the best schools of swordcraft to test and best, Musashi enters Kyoto and challenges the students of Yoshioka Seijūrō (Akihiko Hirata) to fight with kendo sticks. Musashi lays waste to the students, enraging Yoshioka’s protective clan and friends, who insist on keeping Seijūrō himself from battling the upstart. Instead, they send a gang to attack him, but Musashi fights them off, and when Seijūrō’s brother Denshichiro (Yû Fujiki) comes to fight him, he is quickly killed. Finally, the school gathers together a gang of nearly a hundred fighters to ambush Musashi even after Seijūrō has promised him a fair duel.
Woven in with this violent drama are the other characters introduced in the first film. Matahachi’s mother Osugi (Eiko Miyoshi), who betrayed Musashi when he sought refuge with her, leaves their home town with an escort, determined to kill both him and Otsu for dishonouring her clan. Matahachi, Oko, and Akemi are living now in Kyoto, Matahachi having devolved into a fetid, pitiful drunk, whilst Oko has taken the wily and opportunistic Toji Gion (Daisuke Kato) as a new lover. Together, their amoral activities counterpoint Musashi’s transformative labours in a manner reminiscent to the Thenardiers in Les Miserables. Toji is trying to make their fortune by marrying Akemi to Yoshioka Seijūrō. The swordmaster, encouraged by Otsu to claim her daughter with force, sexually assaults her, rendering Akemi’s relationship with her mother even more dank and contemptuous. Akemi, more than a little unhinged by the experience, is fixated on Musashi, and she confronts Otsu in laying claim to the ronin’s affections as both women rush to help him as he fights off a Yoshioka gang. Musashi gains a supporter in master swordsmith Koetsu Hanami (Kō Mihashi), who invites him into his household and introduces him to acclaimed geisha and courtesan Lady Yoshino (Michiyo Kogure), who has such composure and poise that even Musashi is astounded by it, whilst she, like Otsu and Akemi, falls powerfully for the great warrior. Most portentously, another young and brilliant ronin, Sasaki Kojirō (Kōji Tsuruta), arrives in Kyoto and studies Musashi from a distance, even intervening unbidden to guard Musashi’s back and keep the Yoshioka gang at bay at crucial moments. Sasaki’s ambition is not ultimately beneficial to Musashi: Sasaki has him marked as his one great rival, and, knowing they must inevitably duel to decide who the best is, is determined to keep him from being killed by hordes or treachery.
The Oscar the first episode captured may well have reflected, like the acclaim for Gate of Hell, the thrill the exotic beauty both works generated regardless of their dramatic wits, with bright colour effects and historical settings far detached from the transformations overtaking postwar Japan. Inagaki certainly never pretends to tell a realistic story, in opposition to the pungent authenticity Kurosawa strove to bring to Seven Samurai (1954). Inagaki’s filmmaking throughout the three films is tremendous, using any device he saw fit to render his story vivid and quick-moving in spite of the contemplative heart of the drama and the complexities of the human islands we see grazing against each other throughout: the Samurai trilogy is one of the fleet and gripping epic achievements of cinema.
Aspects of the trilogy have sunk deeply into the cinematic landscape, less celebrated than the influence of Seven Samurai or Yojimbo (1961) and yet detectable in Sergio Leone’s films, which particularly enjoy the notion of antagonists who protect each other to better serve an ultimate confrontation, and as one of the many reference points of Kill Bill (2004-05), and perhaps even George Lucas’ original Star Wars trilogy. Luke Skywalker’s growing ability and search for self-control recall Musashi’s, whilst Lucas’ narratives thrive on similar interlacing plot and character strands across multiple episodes—the final moments of Inagaki’s second film particularly resemble The Empire Strikes Back, 1980. Inagaki may even have coined a quintessential martial arts movie cliché when Musashi awes people by snatching flies with his chopsticks. Inagaki pushes stylisation so far as to include a shot of animated birds flying over a set representing the countryside at dawn, echoing back to the artifice of silent cinema. Like many directors who started work in the silent era but whose careers were still strong in the ’50s, including John Ford and Fritz Lang, Inagaki seemed to lose interest in realistic precepts for cinema and turned back to a deliberately, conveniently stylised atmosphere, the better to play out psychological dramas and rock-ribbed moral tales.
Inagaki also bends the arc of his storytelling to include discursions into geisha dance and musical performance, as if rejoicing in the fabric of Japanese classical culture. Inagaki’s indulgence of his theatrical and nonrealist reflexes doesn’t mean, however, that these films are stagy: rather, they are filled with vignettes of astonishing illustrative verve. The early Battle of Sekigahara sequences is a brief but thunderous piece of filmmaking, frames packed with charging cavalry and contorting bodies, bolts of myth-writing lightning and pounding rain, whirling slashes of Musashi’s sword matched by the driving tracking motions of the camera. The location photography possesses the clarity and lustre that has long felt very specific to Japanese film, but Inagaki uses his locations with the same painterly élan as his artificial settings, alive to rolling mists, the fires of the rising sun, the wind-thrash of riverbank reeds, the glow of the moon. The duel that represents the climax of the trilogy, a battle filmed as a form of kabuki dance, uses trees to form a proscenium arch and frame the antagonists. Inagaki uses bodies of water as a leitmotif throughout, tethering Musashi’s journey both to coherent geography and to ready moral, spiritual, and experiential cartography. Marshy swamps and high, trickling streams denote the stagnant and violent state of Japan and the wild yet tentative nature of the hero at the outset. Inagaki constantly cuts way to shots of flowing rivers to denote the passage of time and the paths to maturity, whilst bridges across those rivers are both convenient landmarks for the characters, but also symbolically charged places where the characters often meet and form tentative attachments that may later be revised, as with Akemi and Otsu, who first share a moment of sunny, sisterly friendship when they meet and speak of their lost loves well before learning they’re speaking of the same man. The finale of the second film sees Musashi fighting in rice paddies, using the terrain to his advantage. Sasaki shows off swordcraft before the mercurial beauty of a waterfall. Rivers meet the sea in the last film, where Musashi must cross to Ganryu Island to meet his greatest enemy alone on the edge of the ocean and the day, in the null zone between life and death, the perfect Zen location. Musashi’s choice of armament for this grand battle, a hand-carved boat oar, attains special meaning through this motif.
Paradoxically, whilst Inagaki evokes the most hallowed conventions and traditions of Japanese culture, his Musashi trilogy deals with turmoil on a social and moral level. Inagaki pays acute attention not simply to Musashi’s travails, but also to the way they affect others, most prominently the diptych of Otsu and Akemi but also from characters as diverse as Toji and Yoshino, orphan boy Jōtarō (Kenjin Iida) and braggart horse thief Kuma (Haruo Tanaka), who both become his protégés, and the boatman (Minoru Chiaki) who carries him to Ganryu Island. The voices of such characters are prized by Inagaki to the point where the trilogy starts to feel like a parable for the democratising process gripping Japanese life in the decade since the war, giving a sociopolitical context for Inagaki’s concern for downtrodden and outsider characters. Musashi is conceived as both catalyst and onlooker in this process, presenting a paragon detached from the power structure and upper classes of the age, a hero figure to ordinary people, but in many ways, cut off from such evolution (when Inagaki would cast Mifune as a version of Cyrano, it would allow him to perfectly unite both the exemplar and the outcast in one figure).
Musashi is himself, ironically, often reticent, even inarticulate, particularly when it comes to the women in his life, who wants things from him he can’t give. When he finally does let his passion boil over and grasps Otsu in a desperately erotic clinch, it so powerful and unexpected a display that Otsu is frightened, and Musashi immediately ceases, suffused with shame. Musashi’s quest for discipline and perfect skill finds outflow in art as well as fighting, as he’s glimpsed creating delicately beautiful expressions of a Zen-infused sense of nature. Meanwhile the great warrior is most at ease with children, like Jōtarō and the doll-like geisha apprentice who becomes his handmaiden in Lady Yoshino’s house and whose solitary, rapturous singing in a garden Inagaki films whilst Musashi is off at another deadly battle, a moment of near-fairytale beauteousness that rejects just about every precept imaginable in an historical action film.
The conclusion of Duel at Ichijoji Temple ironically contrasts Musashi’s loss of erotic control with his gaining of gallantry: after fighting off dozens of the Yoshioka toughs, he’s finally challenged by Seijūrō, who escapes his own followers who have tried to keep him from attending the honourably arranged duel. Musashi beats him and holds off killing him once he’s sure his opponent is defeated, proving he’s attained both the skill and wisdom not to kill when it’s not necessary. Yet after his lapse with Otsu, he slinks away from his victory a still-chastened and embarrassed wanderer. The long, intricately staged battle between Musashi and the myriad heavies is certainly one of the great combat sequences in any movie, depending on Mifune’s great physicality for its convincing force as Inagaki expertly films how Musashi takes on a mass of enemies, carefully using his blinding speed, precision, and wits to divide their mass into manageable sections. The subplot of Matahachi and his mother ends as a tragicomic aside, both trying to kill Otsu but meeting an amusing comeuppance when Matahachi, who’s trying to pass himself off as Sasaki, meets the real swordsman, who chases him away. Sasaki then shepherds Akemi away from the battleground, and she accuses him of coveting her because he wants anything Musashi has. In the third film, Sasaki gains the success he craves when he’s appointed fencing master to the shogun’s son, albeit only after Musashi proves uninterested in the job and after Sasaki overdoes things in a bout arranged essentially as an audition, crippling a court samurai in a fencing display.
Sasaki eventually challenges Musashi to a duel, and Musashi accepts, but sends him a letter asking for the date of their combat to be put off for one year. Sasaki accepts, as it gives both men time to create a strategy and conquer their interior troubles. Inagaki pointedly portrays their divergent paths, however. Sasaki settles into the lap of court life’s luxury with the prospect of marrying a lord’s daughter, whilst Musashi continues to wander, eventually settling in a small village on a plain dominated by bandits where he, Jōtarō, and Kuma set about to work the land and teach self-defence to the villagers. The echoes of Seven Samurai here perhaps confirm the swift impact Kurosawa’s film had on the jidai geki genre, but allow Inagaki to bring the story full circle. Where Takezō went to war with a small town, now Musashi sets out to protect one. He chooses a path of abnegation and rude physical labour as the way to school himself for the ultimate trial, and the cause of common humanity rather than statecraft and power.
As Musashi and Sasaki move toward their destined battle, the counterpoint of Otsu and Akemi’s war for his affection builds to a head as both find their way to the village. Oko has since been tracked down and murdered in revenge by Kohei, the leader of a bandit gang whose brother Musashi killed in the first film, and Toji has joined the bandits. When they capture Akemi in a tavern after she runs off from Sasaki, Toji and Kohei compel Akemi to infiltrate the village and clear a path for their gang to charge in, a game Akemi eventually plays out in anger at the way Musashi accuses her of possessing her mother’s malignant streak. Akemi even tries to force Otsu to solve their rivalry in a battle with axes, but the bandit attack forestalls this, and instead Akemi dies defending Otsu from a lascivious bandit. In many ways Akemi is the trilogy’s obverse protagonist in a way none of the men competing with Musashi manages, and surpassing Otsu’s fervent but straightforward passion. Her path from degradation to a flash of nobility in the moments before death mimic Musashi’s journey whilst Inagaki stresses the realities that keep her from obtaining the same stature, the cruelty of desire and forced engagement with the realities of the world that Musashi conquers by distilling them into the theatre of war, an option not open to many others. Her death comes amidst the final conflagration of the worldly distractions and the dramas of pettier men, seen as the villagers and the samurai defeat the bandits but suffer great loss: the tumult of an evil epoch is fading by the film’s end, and history, represented by the hardiness of the villagers, rolls on.
The sequence of Musashi and Sasaki’s beach duel is conceived by Inagaki as a moment of perfect crystallisation, both for the narrative and for the experiences and principles of the duellists. For a brief moment each finds a perfect mirror of ability and the perfect moment of pure reality that is at the same time a gate of transcendence. Musashi’s ultimate victory is the result of forces we’ve seen building since the opening seconds of the first episode, a victory allowed by his final achievement of calm in the face of any event: he enters and leaves the arena without expectations, past or future, whereas Sasaki wants it to be the last chore before settling into a life of acclaim and marriage. True to his own principles, Inagaki’s final grace note is not one of triumph, but the awful fall following zenith, noting Musashi’s anguish in facing a future without such a beckoning purpose and, worse, looking honestly at what it cost him to get here.
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Director/Coscreenwriter: D.W. Griffith
By Roderick Heath
One hundred years have passed since the release of the film long beheld as the very moment cinema came of age, and few films can speak so eloquently as to just how long that century has been. The faiths, ideals, and biases inscribed in the form of The Birth of a Nation, both separate from that form and wound into it with pernicious intricacy, tell us things we don’t necessarily want to remember or countenance, things that appall and beggar as well as things that still stir and fascinate. David Wark Griffith’s achievement with The Birth of a Nation was immediately hailed as a great event in the history of a young art form, but also the spur to furious debate, even murder and terrorism. The frightening power, redolent of some alchemist’s dream of mesmeric influence over a mass populace, of that new art form was confirmed at the same time as its enormous expressive promise. The Birth of a Nation became perhaps the pivotal work of moviemaking’s first quarter-century, overshadowing even Eisenstein’s Battleship Potemkin (1922), which it influenced, because it was a colossal hit as well as a successful aesthetic experiment. Griffith’s film would remain the highest-grossing film of all time until at least Gone with the Wind (1939), and perhaps still reigns supreme adjusting for inflation: as costar Lillian Gish put it, it made so much money they lost count. At the time The Birth of a Nation struck many viewers as like a historical document given the vitality and narrative power of legend. Woodrow Wilson reportedly described it as “history written in lightning,” though those words were probably placed in his mouth by his former schoolmate, Thomas Dixon, Jr, who proselytised tirelessly on the behalf of the work taken from his novel. The film premiered 50 years after the end of the Civil War, but everyone in the average American movie theatre of the time knew very well that the forces that had caused and ended that hideous conflagration were not yet quelled. Hell, they’re not past even now.
For a long time, no one argued with Griffith’s achievement. Certainly the most hyperbolic descriptions of The Birth of a Nation’s originality were incorrect. The Story of the Kelly Gang (1906) pushed into the realm of the modern definition of narrative feature film when Griffith was still an actor. A wave of contemporaneous Italian historical films, including Enrico Guazzoni’s Quo Vadis? and Giovanni Pastrone’s Cabiria (both 1913), drove Griffith to compete with their scale and dramatic heft. Most of the editing and filming techniques packed into his work already existed, awaiting the kind of show-off who could synthesise them, and Griffith had laid claim to inventing many in his acts of self-promotion. The famous ride of the Ku Klux Klan at the end of The Birth of a Nation with its cross-cutting structure was actually just a reprise of his earlier work, The Battle of Elderbush Gulch (1913). But the record still tells us that Griffith constructed something his audience felt it had not seen before and immediately responded to as something new and amazing. He had helped define the cinema at last as its own continent, for all Griffith’s debts to Victorian-era literature and his conversion of some well-established author’s tricks into visual style.
The Birth of a Nation perturbs now for less abstract reasons: it’s appallingly racist, and not just for modern eyes. In its own time, the film was the subject of bilious protest. Many saw it then as a legitimate account of the era it portrayed; others recognised it as blatant, partisan propaganda and racial libel passing itself off as a common folk-memory. Perhaps the controversy helped its success. The fledgling NAACP gained stature and clout objecting to it. Some blame it for sparking the new Ku Klux Klan campaigns of the 1920s. Violence certainly broke out in some screening locations. Today, the success of Ken Burns’ television documentary series The Civil War (1987) and Edward Zwick’s film Glory (1989) helped restore the Civil War to the centre of modern American mythology in a way that pop culture had rarely seemed comfortable with before, partly by confronting aspects of the war that had long been repressed. For a very long time, the tacit narrative of the postwar period was one of reconciliation between former antagonists, burying the causes for schism whilst inferring that the citizens whose fates were crucial to the war, African-American slaves, were best excised from the conversation, if not in some way to blame for it all. The Birth of a Nation, to put it mildly, records and exemplifies that convention.
Griffith’s film was based on Dixon’s novel, The Clansman: An Historical Romance of the Ku Klux Klan. Dixon was a South Carolina minister, politician, and pro-South ideologue who had been convinced by the anecdotes he heard as a kid that the Klan had saved the South from rapacious carpetbaggers and lawless freedmen. The Birth of a Nation was initially to be a straightforward adaptation of the novel, and first screened under its title. The contradictions here are many: Kentucky-born with Confederate roots, Griffith had just a few years earlier made a film where the Klan were villains. During production, Griffith’s adaptation of Dixon inflated into something far larger than intended, as Griffith worked without a scenario or screenplay, but simply kept the book in mind whilst conjuring his visions, creating a grandiose pageant begging for a more sweeping appellation. Griffith by this time already had a reputation as one of cinema’s most innovative and distinctive talents: as cornball as a lot of his plots were, in works like The Musketeers of Pig Alley (1912), The Avenging Conscience, and Judith of Bethulia (both 1914), he had impressed viewers with works of a defined aesthetic density far above the run of mostly mercenary amusements. Griffith developed himself as a brand, and when he premiered his new film, he showcased it with a costly roadshow presentation and charged the then-exorbitant amount of $2 a ticket. Perhaps The Birth of a Nation is more a landmark in the annals of hype.
Still, what about the actual film, the relic shining out from under all the rhetorical dust? Does it still shout out its storied power above the din of its controversy? Yes and no. Even without taking on the sorry race portrayals, The Birth of a Nation is a mixture of the crude and the fine. Portions are undoubted displays of great cinematic effect and art, whilst others drag and slouch. The plotting is naïve and occasionally confused, the acting uneven. At times it’s a stock-standard melodrama of the kind readily found in turn-of-the-century novelettes and stage plays, complete with rosy-cheeked damsels in distress, lascivious villains, good-hearted patriarchs, and bellicose mammies. The characters it describes aren’t really people, but are mostly archetypes of a bygone society’s best self-image and basest anxieties.
The first third of The Birth of a Nation is still a vivid creation for all the qualifications, tethering the microcosmic, presented via the families of congressional leader Austin Stoneman (Ralph Lewis) of the North and Dr. Cameron (Spottiswoode Aitken) of the South, with the macrocosmic drama of erupting civil conflict. Stoneman upholds radical abolitionist policies, partly under the influence of his black housekeeper and mistress Lydia Brown (Mary Alden). In spite of brewing war clouds at the time of Lincoln’s election, Stoneman’s sons Phil (Elmer Clifton) and Tod (Robert Harron) visit their friends the Camerons, whose ranks include sons Ben (Henry B. Walthall), Wade (George Beranger), and Duke (Maxfield Stanley), and daughters Margaret (Miriam Cooper) and Flora (Violet Wilkey), in their South Carolina town of Piedmont. Ben falls in love with a photo of Stoneman’s daughter Elsie (Gish) given to him by Phil. The settled life of the Camerons, the bustle of household work, the roughhousing of the sons and the scampering of the kids, the quiet reclining of Dr. Cameron, is quickly and skilfully sketched by Griffith in the midst of the decorous, homey beauties of picket fences and rose bushes. The Stonemans also get a tour of cotton plantations, where slaves labour and readily dance gleefully for the visitors. Just after the Stonemans depart, Lincoln (Joseph Henabery) signs his call for volunteers, “using the Presidential office for the first time in history…to enforce the rule of the coming nation over the individual states.” War breaks out, and the Cameron sons join the Confederate cause.
Griffith builds these sequences, shifting from the bucolic to the ecstatic, with gathering force, capturing the mood of being swept up in what its characters see as a great, romantic, classical quest. Bonfires and dancing greet the news of war. “While youth dances the night away, childhood and old age slumber,” a title card notes, as the camera studies the snoozing Dr. Cameron and Flora, establishing a quality of dialogue, the existence of separate modes of life even within the frame of a single story. Griffith’s framings are often studied and still resemble the static state of much early filmmaking: his sequences often tend to comprise a few basic compositions, alternating between them. Two crucial aspects, however, imbue them with an uncommon life: the frames are packed with detail, often with Griffith pushing his actors to be in constant movement and expression in relation to each other, usually with elements arranged along diagonal axes to give the square frame depth and a definite dramatic quality. Griffith’s characters often look as if they’re perching on the edge of something, as in early scenes where they hover amidst the columns of the Cameron house, whose design splits the difference between Antebellum manse per Confederate mythology and normal suburban villa to which more of the audience could relate. Most vitally, Griffith cuts constantly, giving his moving pictures the same sense of velocity and a fluidic, implicit sense of relationship, rather than a flatly grammatical one. The depiction of Piedmont’s soldiers heading off to war thrums with a sense of motion and pictorial eloquence–the gyrating crowds in the town square and columns of parading soldiers, the lasses bedecked with flowers and the horses similarly garlanded, the young gallants stealing kisses before riding off, Ben teasing “pet sister” Flora by dangling the Confederate flag over her face as she naps, and the familial pietas of soon-to-be-bereft loved ones waving farewell. Billy Bitzer’s photography, justly celebrated as a grand technical achievement, is constantly striking, particularly the night sequences of bonfire celebrations. Griffith foreshadows with witty asides. A young kitten and pup, pets of the Camerons, tumble into each other and commence what is described as “hostilities” by the title cards.
The wartime sequences are even more impressive for the sense of rolling, panoramic drama. Freed from having to relate the audience to actors at the centre of focus and understanding, Griffith pulls off coups of pure visual power, covering fields of battle and scenes of history purely according to the needs of his camera rather than the call of an imagined stage, letting his images flow in a manner reminiscent conceptually of book plates and theatrical pageants, and sometimes based outright on artworks, but imbued with the illustrative force of cinema. One of the Cameron sons catches a bullet during an infantry charge. Tod Stoneman dashes in, ready to bayonet him, only to recognise his friend and stay his hand, moments before a Confederate bullet cuts him down in turn: Tod collapses, pulling his friend close and dying, leaving them entwined in a brotherly embrace. This vignette is trite on one level, and yet also a concise, visually powerful encapsulation of Griffith’s message regarding war, as direct and intelligible as anything in All Quiet on the Western Front (1930). Another Cameron boy dies during the retreat of the army. The burning of Atlanta is depicted in a crude but startling proto-matte shot, in which extras amidst life-size sets swathed in smoke reel underneath a burning model of the town. A long shot of Sherman’s army on the march through the countryside filmed from a hilltop sees the camera pivot to note a mother and her children looking on, an iris effect zeroing in on them before Griffith cuts to show us their faces beholding the annihilation of their world: the victims of war are privileged by the perspective Griffith takes on them over the distant, anonymous mass of men.
The most spectacular war sequence is set in the waning days of the conflict, where Ben Cameron, now beloved by his men as “The Little Colonel,” leads them in an attempt to break out of siege for supplies, only to be held off by Union soldiers commanded by Phil Stoneman. Ben stirs the admiration and then the cheers of his enemies by first helping a wounded Union soldier and then by defiantly dashing across no-man’s-land and jamming the pike of the Confederate battle flag into a Union cannon. Here Griffith wields but also varies a clear sense of geography, via the battlefield framed like a football field with the opponents on either side, studied first in high vistas and then long group shots, and then close studies of individual actions. At one point, the camera charges with Ben and his men, and the sequence builds to the shot of Ben at the cannon filmed from behind the cannon, capturing the pain and heroism of the gesture. This is all utterly familiar filming and editing method today, but represented the cutting edge of sophistication at the time, and moreover still shines with the peculiar intensity of real creativity. One can still almost share the effect that shot of the cannon spiking must have had in 1915, the animate drama and sensatory power of watching an actor, some sets, crew, and a strip of celluloid interact and be manipulated until it seemed as if the essence of life and death have been depicted. Whilst such oversized vignettes dominate the impression The Birth of a Nation leaves, the film is replete with testaments to the value of small gestures and fleeting, but vital, observations as part of the overall texture. There’s the droll humour of Stoneman letting Elsie fit the wig that conceals his bald pate and a guard in the military hospital sighing over Elsie’s untouchable beauty, and a purposeful linkage of images adding up to ideas, as when Ulysses Grant (Donald Crisp) and Robert E. Lee (Howard Gaye) shake hands at Appomattox, followed immediately by Ben and Elsie doing the same.
Griffith synthesised all of this for his own satisfaction, his own family’s part in the war perhaps lingering in the vividness with which he describes the struggle as well as a sense of discovery, the first poet of a new form to describe such a vista. Tellingly, most of what comes later in adapting Dixon more directly is lacking from this part, though early scenes are interpolated depicting Lydia Brown’s Uriah Heep-like patronisation of Stoneman’s Senate opposite Charles Sumner (Sam De Grasse), alternating with her fire-eyed tantrums motivated by her evident desire to be loftier, a desire she later realises as her hold on Stoneman becomes unshakeable and she begins contemptuously ushering Sumner away. Lydia is described as using her power over Stoneman to ends that will have dire consequences, though how and why, beyond pure wilful egotism, isn’t quite described; in any event, Stoneman uses Lincoln’s assassination to begin a forced social revolution in the reconstructing states after the war. Stoneman and Lydia were clearly based on Thaddeus Stevens, leader of radical Republicans, and Lydia Smith, his housekeeper who was probably also his mistress; The Birth of a Nation implies that this fatal act of miscegenation set the stage for civil war. One revealing aspect of Dixon’s paranoid racism captured in the film is how one could easily tweak this to make it seem heroic (as Steven Spielberg would when depicting Stevens and Smith in Lincoln, 2012), in the theme of the oppressed and disadvantaged released from their shackles and using new-found power to redress the moral books, an idea which The Birth of a Nation cannot countenance, and instead hides behind mendacious suggestions that it was rather the quintessence of duplicity and anarchy.
At the same time Griffith dissembles, referring to certain villainous black characters as “traitors to their own race” as well as to the larger nation, though the film infers that because of the bad actions of these specific wrongdoers, all must be subjugated. A clue as to how confused The Birth of a Nation is, politically speaking, is found in its treatment of Lincoln, who is described early on as trampling on states’ rights, as per Dixon’s outright Confederate propaganda, whilst his determined attempts to force the abolition of slavery are avoided altogether. (One scene purportedly cut from the remaining print after early screenings depicted a gang rape of a white woman by black soldiers with the title card “Lincoln’s solution.”) But the film also plays up the more familiar, positive image of the leader when it suits. When Mrs. Cameron (Josephine Crowell) goes to visit her son Ben in a Union military hospital, she learns he’s going to be shot, so she goes to see the President to beg for his life, and he grants her request.
When Lincoln is killed, Dr. Cameron laments that “our best friend is gone.” The depiction of Lincoln’s assassination is a masterly set-piece from Griffith, perhaps indeed the strongest sequence in the film. Rather than merely present the famous moment as tableaux vivant, Griffith instead depicts events with a flow of documentarylike detail, generating suspense with analysis of the mechanics of the act. He notes Lincoln’s bodyguard setting himself up in the hallway outside his theatre box, but then being drawn into another booth to take a look at the play. This gives John Wilkes Booth (played by future director Raoul Walsh, who was also the husband of Miriam Cooper at the time) the chance to storm the box, his act of violence and flying leap onto the stage and infamous cry of “Sic Semper Tyrannis!” delivered at concussive speed, capturing the deliberately theatrical power of the assassin’s deed. Booth’s showmanship suits Griffith’s, whilst history weaves in with fiction: Elsie and Phil Stoneman are in the crowd, and see the whole thing, whilst the President’s murder gives Austin Stoneman his chance to push his agenda unfettered.
One rarely contemplated aspect of The Birth of a Nation is one it shares with much of Griffith’s cinema: women were at the centre of his movies, and in many ways he helped codify the “women’s picture” with his tales of oppressed waifs, degraded mothers, and plucky gamines who soldier through trials. Whilst in hospital, Ben meets the object of his abstract obsession in the flesh, as Elsie Stoneman is working there as a nurse: Elsie forms a bond with Ben and his mother and helps her make the plea to Lincoln. The framework of Dixon’s story demands the ladies chiefly be used as threatened victims, and Griffith was always happy to serve up images of decorously beautiful young women audiences of the time loved. But Griffith emphasises the moral force of motherhood and the determined energy of the young women. Elsie, Margaret, and Flora are all as active in their way as the menfolk, absent from the battlefield, but guarding the gates of civilisation and dodging the predations of the age, as when the Cameron girls and their parents have to hide in their household cellar to avoid marauding Union soldiers in Piedmont.
One early shot captures young Gish’s mischievous screen quality and Griffith’s feel for actors, as she sets her brother racing off and then skips and jumps her way back toward the Stoneman manse, all distracted and tomboyish energy even as she clutches a kitten and looks entirely winsome. Both Elsie and Margaret hold off the men who romance them because of their ethical dimensions: Elsie holds loyal to her father’s creed when she realises Ben has become involved with the Ku Klux Klan, and Margaret refuses Phil’s overtures in memory of her slain brothers. By comparison, the male characters, apart from Ben, are blank slates, operating robotically according to assigned identities, from the young men signing up for state-sponsored carnage to the black and half-caste characters for whom the sexual conquest of a white woman is both their most verboten and most desired object.
As The Birth of a Nation moves into its second half, the focus shifts from war to fractious peace. It’s here the film becomes truly difficult, to say the least, both in terms of art and meaning. Griffith’s freeform exploration of the Civil War gives way to a more settled, straightforward adaptation of Dixon’s novel. Austin Stoneman relocates to Piedmont with his remaining children to oversee the Reconstruction programme being carried out by a horde of soldiers, carpetbaggers, and freedmen. Stoneman’s protégé is the biracial Silas Lynch (George Siegmann). The congressman gets him installed as lieutenant-governor with the aid of a rigged election where local citizens are refused participation whilst manipulated ex-slaves vote. All of this, the title cards inform, creates a state of lawless anarchy in the district, though little of this anarchy is actually depicted. What we do see is Ben Cameron taking inspiration from seeing a couple of white kids scare some black kids by hiding under a sheet and having the brilliant idea of applying the same principle to his brainchild. He creates a militialike force to strike back at the corrupt and chaotic regime and newly free black citizens seeking their rights without exposing themselves to reprisals: the Ku Klux Klan is born. Meanwhile, Lynch becomes increasingly megalomaniacal, believing he can use the black soldiers under his command not just to bully and oppress the Southerners but to carve out a kingdom that he will rule. He wants Elsie to be his queen, and looks for a chance to corner her, though she clearly prefers Ben. The situation comes to a head when one of the black soldiers, Gus (Walter Long), stalks Flora (played as a grown-up by Mae Marsh) with rape on his mind through the forest outside of Piedmont. Rather than submit, she jumps of a cliff. The Klan avenges her death by tracking down and lynching Gus. Lynch responds by threatening anyone proven to be participating in Klan acts with hanging. When Ben’s Klan costume is found in his house, what’s left of the Cameron family is arrested.
The Birth of a Nation’s pretences to creating a Homeric epic of America hinge unavoidably on a slanted portrayal of events that are still somewhat ill-served by film: there is a void in cinematic depictions of the Reconstruction era, and many that do exist take a similarly Southern point of view. Perhaps, as Buster Keaton said a few years later, when he made a Confederate his hero in The General (1926), that’s because it felt unfair to many to kick the losers much more. Gone with the Wind, the film’s immediate successor both in subject and success (and another work almost certainly influenced by it), bent over backwards to avoid Griffith’s mistakes, but created some thorny issues of its own. If there’s a salutary value to the way The Birth of a Nation depicts the dankest, sleaziest, most perverse fixations of a certain brand of American bigot, it is that it properly recorded them for posterity. This allows anyone with an ounce of intellectual honesty to see the way the ideas propagated here still define many of its precepts before various masking tactics were adopted–that black men are essentially lascivious, violent apes waiting for a chance to sexually assault white women and brutalise their menfolk, that attempts to reapportion social justice for African-Americans after the war and even today only facilitate the first point, that vigilante justice by gun-toting “ordinary” people is the only force that can stop it, and so forth. In spite of the film’s controversy at the time, there was nothing particularly uncommon about the historical thesis proposed: even President Wilson, a high-minded idealist in many regards, was also a deeply racist thinker whose writings on the topic of the Klan influenced Griffith’s presentation of it. “The former enemies of North and South are united again in defense of their Aryan birthright,” a title card says late in the film when two former Union soldiers aid the Camerons in fending off the black soldiers stalking them, a line that’s deeply depressing but also perfectly revelatory.
One of Griffith’s most brilliant flourishes, a highlight of inspiration in the second half, is woven in inescapably with racist pseudo-history: a shot of the state legislature, empty at first, transitions to a later time when the house has been filled with rowdy freedmen serving Stoneman’s political program. This is another moment one can well imagine stunning an audience in 1915. Dissolves, superimpositions, and double-exposure effects had been used before, but Griffith uses them here to create an active, purely filmic device of satirical insight, albeit a vicious, wrong one. The installed black legislators make a mockery of the solemn institution by drinking whiskey, kicking their shoes off, and generally look like they’re having a good time in a way that’s actually not so far from the Marx Brothers’ similarly anarchic treatment of such settings–except by the 1930s anarchy, at least that plied by impish white guys, was cool. One real crux of the quandary The Birth of a Nation presents is that such sensitivity as Griffith often displays can coexist with such unregenerate contempt, in the process of watching art foiled by prejudice. Perhaps the lowest point of this fantasia comes in the concluding scenes when the Klan, having restored justice and order, keep black voters from going out to vote, presenting the beginning of the century of marginalisation and depression codified under the Jim Crow regime as a heroic, even funny vignette in the film, evident in the way the black would-be voters reel out of the bars, see the hooded, armed Klansmen outside, then promptly swivel and retreat. This moment is as despicable as anything I’ve ever seen in a film.
Ironically, most of the black roles are played by white men in blackface. Roger Ebert proposed this was because staging some of these images with real African-American actors would have been too incendiary, but perhaps it was to avoid production conflicts. In any event, the ridiculous look of these performers gives much of the film the quality of grotesque pantomime, accidentally highlighting the artificiality. The Reconstruction chapter has often been celebrated in spite of all this for exemplifying one of Griffith’s great innovations, as he cross-cuts between sectors and streams of action: the Camerons, who escape their military escort and face siege in a remote shack, Lynch in Piedmont taking Elsie captive for a forced marriage, and the Klansmen gathering and charging to the rescue. The second half, however, often feebly executed by comparison with the first, moving stolidly through its relatively few substantial plot points, with many elements left vague, like Lydia Brown’s fate. Amidst shoot-outs and rescues, the true climactic moment comes when Lynch tells Stoneman that he wants to marry a white woman. Stoneman congratulates and encourages him, but then when Lynch tells him that he specifically wants to marry Elsie, Stoneman erupts in outrage. This could easily be tweaked as a moment of satirical insight, making fun of a shallow form of white liberalism that’s perfectly okay with anything in abstract, and indeed it is after a fashion. But it’s also intended as both revelation and comeuppance for Stoneman, who is forcibly shown the logical end point of his politics, and reacts with the same natural repulsion, the storyline implies, any father would in the face of such depravity.
Much of the plotting here is, again, standard melodrama, with Dixon’s bullshit pasted over already very familiar roles and rituals of penny dreadful villainy. What’s new, however, is that stuff is matched here to a show of filmic technique that thrilled the audience of the day and gave unto later filmmakers a blueprint of how to achieve the same result again and again. Yet it also laid the seed of warning for followers, too, in seeing just how easy it could be to follow a programme of storytelling in the new medium that could manipulate them into siding with monstrosities. The famous ride of the Klan proves rather slow and arthritic for a contemporary eye, however. Radical as such technique was, there was still a long way to go in giving this gimmick the kind of rhythmic intensity it could wield. There are some eye-catching compositions, like the Klansmen riding silhouetted against the sky on a ridgeline, but the interpersonal scenes of Stoneman and Lynch arguing and the Camerons and their comrades in the shack returns to flat, two-dimensional framings. Lynch, if he wasn’t so set on marrying Elsie and arguing with her father, could have ravaged her a dozen times by the time the Klan actually reach Piedmont. Griffith would push his new technique much farther in his follow-up Intolerance (1916), where he cross-cuts not merely related but separate scenes, but whole storylines and timeframes.
Near the film’s very end, Griffith recaptures his visual invention as he shifts into symbolism and surrealism through visuals that evoke medieval artistic styles and literary pictorial plates: a diptych of War on horseback waving its sword over a pile of corpses, and another of Jesus reigning over a court of the faithful. Here, the feeling of cinema as art form as well as populist political sentiment are both revealed as perched on a wickedly sharp edge. Film is gaining its method and its voice at the same time as it is emerging from the influence of other art forms, and an accumulated system of meaning depending on assumptions that cinema perhaps served in part as a stronger beam of sunlight than had ever been seen before. The profound contradiction between the film’s ardent statements of pacifism and brotherhood and its equally ardent preaching of fascist, racialist hegemony is strange as well as appalling to me, as if in that disparity, if only one can grasp it, lies the seed of so much that would transpire in the 20th century. The past had been neatly reconfigured into a myth, but already new realities were pressing, begging their own mythologising.
The Great War was raging across the Atlantic when the film was released, and surely on Griffith’s mind as he questioned “Dare we dream of a golden dawn when the bestial War shall rule no more?” in one of the film’s last title cards. So, naturally, soon the Hun would be serving the same purpose black men had in warmongering movies. At the same time, black Americans could see what many thought of them all too clearly, and found that could be a weapon that cut two ways. Griffith himself would be elevated to the stature of god-king of an art form for a short reign, but at the same time was hurt and bewildered by the forced realisation he had created something deeply troubling. He would take up the themes of prejudice, abuse, and other pressing social problems often thereafter, struggling with films like Intolerance, Broken Blossoms (1919), perhaps his best film after all, and The Struggle (1931) to come to grips with such issues. He would fail politically and commercially, but grow poetically. The conflict between this sense of achievement and the urge for atonement would define the rest of Griffith’s career.
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Director/Coscreenwriter: Michael Cimino
By Roderick Heath
Hollywood has never been kind to failure, but sometimes time is.
The real “Johnson County War” was a skirmish between cattle graziers and settlers in 1890s Wyoming, and had long been a cornerstone of western folklore. In the early 1970s, this true story was suggested as the subject for a potentially punchy, economical Western movie. The property kicked around United Artists studios for nearly a decade, with trash champion Michael Winner intending to shoot it at one point. Michael Cimino, still a rising screenwriter, was hired to polish Winner’s screenplay and found epic potential within the tale, and began fashioning the project into his personal take on the mythology of the West. Once Cimino was elevated to the status of artist-titan by the Oscar-garlanded success with The Deer Hunter (1978), United Artists gave the director carte blanche and hoped he could revive the studio’s fortunes, which had only been interrupted by success with Rocky (1976). Cimino went to work with the same feverish and gruelling perfectionism that attended his last film, this time turning a big budget on a bygone era and troublesome subject. The shoot lumbered on, with rising costs and on-set mishaps exacerbated by Cimino’s heedless and exacting execution of his vision. Not since the heyday of Von Stroheim and Von Sternberg had Hollywood been visited by the spirit of such a relentless force yearning for perfection—it was almost as if Cimino was wilfully trying to write himself a legend of doomed artistry to equal theirs.
The stars that smiled on The Deer Hunter now conspired to destroy his follow-up. The ’70s, and the taste for shaded, introspective artistry in American film associated with that decade, were over. UA, left penniless by this large production, negotiated a takeover by MGM at the cost of essentially writing off their $40 million prestige film. After a few abortive screenings of the full-length cut, a severely edited version geared to attract action fans was dumped in theatres, but the audience was bewildered and mainstream critics were helpful in draping a shroud over the remnant’s corpse. The marriage of convenience between Hollywood and auteurism throughout the ’70s was annulled, with Cimino cast first as poster child and then as cautionary example, destined to wander the world with a corporate mark of Cain.
Politics may also have played a part in Cimino’s fate. The material of Heaven’s Gate was not far removed from traditional Hollywood fare; indeed the real events had inspired decades’ worth of oatsers, including Shane (1953). But Cimino, who had successfully plied his political viewpoint amidst odes to patriotic duty in The Deer Hunter, now revealed a more scabrous sense of American identity, turning this frontier tussle into a first round of an ongoing fight between big capital and labour, melting-pot democracy versus ruthless oligarchy, and outsider, underclass, ethnic struggle against WASP pseudo-aristocracy. Cimino was criticised for recasting the immigrants of Johnson County as a vivid, multilingual polyglot, recalling the Russian-American heroes of The Deer Hunter and their generally easy place in the modern social sprawl, with an eye to comprehending just how jarring and tense the early days of such a blend must have been. Just as Heaven’s Gate is visually a vast, violent, yet near-spiritual evocation of both American roots and the cinematic lexicon of the most expansive epic directors, the film’s historical thesis was concurrently harsh and negative. Some have questioned whether, as an unabashedly radical work, the film was fatally out of step with the mood of the oncoming Reagan era, and perhaps this contributed to its swift and merciless interment.
Anyway, all of that comprises the legend of Heaven’s Gate. When I first encountered Heaven’s Gate, the full-length cut residing forgotten on VHS in my local video store, I was bewildered, impressed, and finally smitten. Today, Heaven’s Gate is one of my favourite films in a way that has little to do with the way it was received and everything to do with what Cimino was trying to achieve. The stories of Cimino’s unstable profligacy may well be true and galling, but to behold Heaven’s Gate today is to see everything Cimino fought for up on screen, an artefact of cinematic craftsmanship with few equals and an artwork near-unique in the modern pantheon. Cimino’s talent for orchestrating both the grand and the intimate, proven on The Deer Hunter, was plied with even greater rigour and quiet intensity on Heaven’s Gate, a fluttering, humanistic romanticism carefully wrapped into the fabric of the film rather than spelt out in sententious terms. The film is replete with asides as pleasurable and personable as The Deer Hunter’s best moments, like antihero Nate Champion (Christopher Walken) blending anxiety and charm in showing off his frontier cabin’s new wallpaper—pages of newspaper plastered over the bare wood floors. Editing Heaven’s Gate to make it shorter was a fraught act, because in cutting seemingly simple things, the observational and rhythmic qualities of the film, the gestural and behavioural intricacies that define how the characters relate to each other, were lost. Early scenes depict Graduation Day for the Harvard class of 1872, nearly nonfunctional on a story level but vital in establishing the film’s mood and themes, of the shift of eras and the people caught up in them and the way the reality of mortality sneaks up on us.
The prologue is a portrait of young scions as angels bound to fall in the heady eruptions of Gilded Age America. Jim Averill (Kris Kristofferson) and Billy Irvine (John Hurt), college chums destined to find themselves on opposite sides of a violent struggle, are here still young and cheeky, their quirks and faults still charming as they celebrate coming of age in a time of peace and plenty. The ritualised rhetoric and celebration here contrast later, far more raucous and messy variations. The referenced spirit of Orson Welles’ The Magnificent Ambersons (1941) is confirmed by a quoted shot sweeping into the halls of the Establishment’s hub through wide doors, and the presence of Joseph Cotton as the university chaplain, who gives a windy speech full of patrician sentiment, handing the graduates the responsibility of intellectual and moral leadership over the nation. Billy’s riposte, as anointed class genius and man of letters, is to give a superficially disrespectful and satirical poetic discourse that actually contains a conservative message: “We disdain all intention of making a change, in what we consider, on the whole, well-arranged.” Oratorical dances segue into Strauss waltzes on the lawn, battles over garlands, and candlelight choruses regaling lady friends on high with school anthems, completing a vision of an already nostalgic moment of genteel perfection: “My god Billy, have you ever felt ready to die?” Jim asks his pal amidst the singers.
The past is another country: the film leaps to frontier Wyoming 20 years later, and finds Jim, having not died at the peak of romantic splendour in his youth, instead scrambling about on the floor of a first-class train compartment, inebriated and searching for his boots. Reminiscent of the eponymous hero of The Life and Death of Colonel Blimp (1943), Jim is a warrior-poet without a war, his poetry squandered, haunted by the past and doomed to turn each woman he is drawn close to into an avatar for an image from lost youth. Still, having obeyed Horace Greeley and gone west, he has aged into a tough and boozy man trying to live up to peculiar ideals. Billy, who also styled himself a poet and perhaps even had hopes of dedicating himself to the art, has by this time reduced himself to a perpetually pickled yes-man to grotesque shows of moneyed power, having joined the Cattlemen’s Association, an oligarchy of businessmen angry at the influx of immigrants into grazing land. Jim’s return to Casper sees him quickly confronted by something ugly afoot, hinted by friendly Irish railway worker Cully (Richard Masur) and confirmed by the presence of dozens of loutish gunmen in town hired by the Association. They’re going to wage war on the immigrant farmers in Johnson County, a remote patch of frontier hard against the Rocky Mountains where Jim serves as sheriff.
When some of the gunmen assault an immigrant family, Jim intervenes, and then goes to a city club where the Association is meeting and its chairman, Frank Canton (Sam Waterston), is outlining the upcoming campaign. Jim extracts the truth from the drunk and shocked Billy and socks Canton in the mouth when he gets uppity before heading on to the county. On the way, he encounters another family—the father was gunned down on the road, and the mother is determined to keep leading her children to their new property and work it. But starvation is rife on the range: the Association is angry because the farmers, waiting to harvest their first crop, have been slaughtering their cattle for food or using them as currency. Prior to Jim’s arrival, Champion, himself an immigrant son who has become the chief enforcer for the Association, has gunned down a Slavic farmer who is in the middle of slaughtering a cow. When Jim reaches the county, he makes gifts to his friends—a Winchester rifle for bar owner and all-round entertainment promoter John L. Bridges (Jeff Bridges, who co-starred in Cimino’s debut Thunderbolt and Lightfoot, 1974) and a carriage for Ella Watson (Isabelle Huppert), his girlfriend and madam of the local brothel. Jim, aware and terrified of what is coming, tries to get Ella to leave, but she interprets this as his rejection of her, and so she accepts Nate’s offer of marriage.
As with The Deer Hunter, Cimino relays this tale via a series of lengthy, unified sequences, realised with painterly vistas and balletic camera movements. The mid-section describes the unfolding of Jim, Nate, and Ella’s romantic triangle, a quiet, almost unspoken crisis for the trio, and the roiling, lively community of Johnson County. There is purposeful contrast between the rude, plebeian energy of the colonising immigrants, for whom the success of the project of the West is a life-and-death proposition, and Jim’s distracted, dreamy sense of impotence in the face of forces beyond his control, partly indicted as patrician indulgence and partly celebrated as hard-won wisdom in the face of reality. In many ways, Heaven’s Gate feels like an act of remembrance, a la Sergio Leone’s similarly eccentric, mistreated epic Once Upon a Time in America (1984), as Cimino and Leone’s heroes are both defined by a sense of nagging nostalgia in spite of stripped illusions. Just as Jim is revealed as remembering his graduation as the scene shifts to 1890, so, too, does the epilogue, set in 1904, find Jim again reminiscing: the effects of experience and time on an individual are both described in and woven through the fabric of the film. Jim is indeed as much viewpoint as protagonist. Heaven’s Gate is often criticised on the level of characterisation, but Cimino communicates as much through visual signposts as dialogue, like the ever-present photo of Jim with his college girlfriend that hints both at the power of Jim’s nostalgia and also the destructive effect it’s having on his present, one cause of his inability to commit to Ella.
The triangular romance of Jim, Nate, and Ella is thus viewed not through sweepingly romantic postures associated with the epic in cinema, as with Rhett and Scarlett against the red sky in Gone with the Wind (1939) or Jack and Rose on the bow of the Titanic (1997), but through a series of textured interludes of interaction and discursive details. Ella, who has a hard and shrewd businesswoman under her flirty, flighty surface, makes romantic decisions with her head as well as heart: “Do you think a woman can’t love two men?” she prods Jim, whilst he gets drunk and calls her a dumb whore after learning she’s chosen Nate, who’s made her a better offer. Cimino sarcastically depicts frontier life as a place of flux where property is in contention, be it livestock, land, or personal affection, and sees no contradiction in these gestures. A central seriocomic sequence sees Ella asking Nate to carry a pickled Jim back to his room before he can return and get into bed with her, unfolding with a hazy, inebriated grace that reveals the strange, but real affections that tie the trio together and also what keeps them all at subtle loggerheads. Nate takes up Jim’s hat once he deposits him in his bed and places it on his own head, studies himself in the mirror and says with the all rueful admiration of a man gunning to replace the wounded titan, “I’ll say this for ya Jim—you’ve got class.”
Cimino counterpoints such carefully wrought depictions of the interpersonal with pageant-like explosions of communal action. The film seethes with a sense of life in the margins, as Cimino notes a populace fighting, gambling, labouring, fucking—at once impersonal and gruelling, embracing and cheerful. Social conflicts exist within the county’s populace, running the gamut from would-be bourgeois stalwarts to radical firebrands. Ella shows off her new carriage by charging into the midst of the town to the cheers of the rowdy men and the disapproval of the church congregation trying to celebrate the opening of their new place of worship. The wonderfully odd, Fellini-esque sequences when the Johnson County folk, following the lead of Ella’s fiddle-sawing employee John DeCory (David Mansfield), celebrate on new-fangled roller skates, reveals how the rudely compiled ethnicities in Johnson County have already fused into a quintessentially American populace, in their love of novelty and group optimism.
Cimino imbues this sequence with a faintly unreal, particularly dreamy quality, via peculiar scene grammar that contrives to make the crowd suddenly vanish, leaving Jim and Ella alone to dance in their private islet of romance. It’s also here Heaven’s Gate that most clearly contemplates the John Ford Western style. In that style, the travails of heroes and villains are only aspects of a much larger project, where reference is consistently made to rites of life and death, weddings, dances, births and funerals as shared by a community, but viewed now as if through the wrong end of a telescope—fantastic, slightly absurd, and over like it never was. Later, as the Association’s army nears, the citizenry stage a noisy, chaotic, yet nascent democratic mass meeting where Jim reads out the Association’s death list: mild businessman Eggleston (Brad Dourif) emerges as an angry and effective political voice, rousing the populace with his declaration that the Association represents people who “think poor people should have no say in the affairs of this country!” The town’s timid mayor Charlie Lezak (Paul Koslo) wants to hand over all the accused people on the list, only for the widow of one murdered ranger to blow his ear off with a badly aimed shot.
Nate coexists as both progeny of the class he’s called on to victimise and hard edge of the one he works for. Inevitably, perhaps, his cabin is well outside the town, situated in a bucolic meadow, distinct from all the communities he cannot join yet. There he keeps a small coterie of oddball coots (Geoffrey Lewis and Mickey Rourke) for friends. Nate’s reputation for willingly using brute force keeps him safe and wards off challenges, though he has his limits, revealed when he chooses to scare off a young immigrant about to slaughter a captured cow rather than shoot him. Nate is called off the fence once he gets Ella to commit to him, however, and after Jim makes clear what’s about to happen. When he gets steamed about one of the evil acts that heralds the Association army’s arrival in the county, Jim storms into their camp and shoots one of Canton’s fellows in the forehead as a declaration of his new intentions. Nate’s change of allegiances demands that Canton shut him down as a potentially fearsome rival, and so has the army bombard Nate’s cabin with a hail of bullets. Cimino’s take on the real events of the Johnson County War mostly follows his own whim, but here he recreates one of the most striking anecdotes of the incident, as Nate pens a farewell missive to Ella and Jim as his cabin burns down, before charging out to be gunned down in absurd overkill. Jim has already tried to convince the commander of a local cavalry outpost, Captain Minardi (Terry O’Quinn), to help keep peace. Minardi tells Jim he has his hands tied, and resists Jim’s moral pressure by suggesting Jim’s background saves him from having to make the kinds of grimly pragmatic decisions others are forced to, but gives him the Association’s “death list.” The seriocomic tone of the film’s middle third is severed abruptly as Cully sees a train race through Casper and halt just outside of town, bringing Canton, his pet soldier Major Walcott (Ronnie Hawkins), and the gunmen to the fringe of the frontier. Cully leaps onto a horse and rides out to warn Jim, but is caught sleeping by an advance guard and gunned down, the wide-open spaces of the Wyoming landscape (albeit actually in Montana) suddenly ranged with killers sweeping in waves across the grand landscape.
Cimino’s thesis holds that modern America owes it birth directly to ordinary people, to group effort and a shared vision for life, rather than to its individuals, no matter heroic and impressive they were. Some critics, perhaps saying more about their own politics than Cimino’s, labelled this the first Marxist Western. Bridges’ warehouse-cum-domicile, in which Jim keeps a single room, contains hundreds of immigrants, a little world of folk desperate for shelter amidst the great expanses of the West. Milos Forman’s Ragtime (1980) and Martin Scorsese’s Gangs of New York (2001), long-delayed but conceived around this time, tackled vitally similar themes of the forced evolution of America from a place run by a spiky western European enclave to heterogeneous society via seriously ugly birth pangs, with ethnic and class war abetted by the establishment. Depiction of the Association members treads close to melodrama in offering an array of fat cats with contempt for ordinary people, though there’s nothing greatly unusual in that. Waterston comes close to stealing the film with his imperiously hateful and arrogantly charismatic Canton, who casts himself as the embodiment of patrician right, playing the petty general, though Jim’s contempt for him (“You never were in my class Canton.”) hints that Canton is actually, like Nate, trying to leave behind humble roots by identifying with the forces of power and letting the centrifugal impetus that governs the nation sweep him to its pivot. Jim’s definition of aristocratic responsibility means protecting and sheltering his citizens against the baronial assumptions of the Association, but his and Billy’s gentlemanly, classically educated style looks increasingly irrelevant when compared to both the rapacious greed of Canton’s kind and the robust hunger of the immigrants. The aristocrats can no longer rule and mediate in this free-for-all modern world, this gilded America. Irvine, cheeky gadabout, becomes the emblem of befuddled privilege, incapable of separating himself in the way Jim has from the herd, even though the two men are both close in their overfondness for liquor and sense of waning and longing: Irvine’s fate is appropriately absurd, dying unnoticed in the riotous action, shot dead by Jim’s girlfriend whilst pining for Paris.
Heaven’s Gate was both an apotheosis and last stand for the gritty, eccentric, deromanticised style of Western film that emerged from the mid-1960s, often called the revisionist or “mud and blood” western. This brand was sustained by the western’s ongoing popularity, but doomed to help kill that popularity by assaulting the genre’s presumptions through bloody, anti-mythological takes on the underlying history and milieu. Kristofferson, who gives probably his best performance, had debuted as an actor playing Billy the Kid for Sam Peckinpah, recast by that director, who helped to found the movement, as avatar for the defeat of the wild outsider in a conformist society. For Cimino, he plays a man struggling to make a stand on a personal level, a struggle that coincides in semi-symmetry with the same struggle of the community he’s chosen as his home and lot. If Cimino’s intimate and inferring approach to his human level and radical historical viewpoint seem aimed to defile expectations of the style of moviemaking he’s engaged in, the visual expressiveness of Heaven’s Gate often looks back to a more classical form of moviemaking. Referring to the grandest vistas of John Ford and David Lean, George Stevens and Anthony Mann, Cimino’s West is a place of rolling golden grasslands, soaring, snow-capped peaks, country roads trod by columns of Soviet Realist peasants and dusty, thrumming frontier streets, an animate player in itself. But the way Cimino shoots landscape is ironic in a manner unfamiliar to those directors except perhaps Lean, as mountains and sky gaze down with implacable and illimitable beauty upon ugly human acts, and the diffused lighting and fuzzy-edged interior frames recall rather Robert Altman, the high sheriff of revisionism. Early on Cimino shoots Huppert bathing, totally and unself-consciously nude, in a clear mountain stream, and then settles by Kristofferson in a moment recalling Manet’s “Dejeuner sur l’herbe,” a vision of the West as place where complete abandonment of civilisation’s creeds is possible. This gives way to the tragedy of the liminal constantly unfolding within the embrace of the sublime, bloodied and mangled bodies constantly pictured lying amidst pristine beauty, creating an inherent tension that perceives the humans as infesting rather than claiming the land in a manner that recalls Terrence Malick and Werner Herzog.
The slow-screwing tension of the film begins to break loose when some of the Association’s hitmen lie in wait for Ella in the brothel: Jim, hailed to the rescue, infiltrates the building through a top-floor window, only to discover all of the prostitutes butchered. He dispatches the killers with swift and brutal aplomb, and is left to upbraid Ella tearfully for refusing to heed his advice, his act of care for her infused with his still-present anger and heartbreak. This sequence portrays Jim in a traditionally heroic role, but Cimino undercuts it by having him fall into a well of self-pity, abetted by Mayor Lezak, who sacks Jim when he makes it plain he won’t intervene to make the increasingly warlike Johnson County folks stand down. Jim is drunk and sleeping when Nate’s assassination sparks general insurrection. Rather, Ella comes into her own here, and in some ways emerges as the actual hero of the film, the character whose sense of agency is essential. Huppert, whose English was poor at the time, occasionally struggles with the rhythms of her dialogue and yet ultimately delivers a terrific performance, first seen greeting Jim with pie and nudity, a nature child who knows her value in this little world and doesn’t give much of a damn what anyone thinks of her. But Huppert cleverly reveals the wise and hardened soul under Ella’s coquettish surface, and the insults and assaults she receives only stiffen her resistance. She tries first to rescue Nate in a thunderous piece of action, then returns to the town and calls out the arguing townsfolk to battle. The stunningly filmed sequence that follows sees the madly careening force of the immigrants, riding to combat on horseback and carts, assault the Association and surround the would-be invaders, who rapidly fortify themselves with toppled wagons. Utter chaos prevails as Ella charges wildly around the enemy shooting randomly, Bridges tries to get her to take cover. Shop-keepers and plough jockeys turn paladins to pound their persecutors, their enemies shoot back, and the scene devolves into a wild melee filled with bullet holes, broken bones, kicking hooves, shattered wagons, and whistling bullets. When the whirlwind dies down, Billy and dozens of others are dead, and Canton takes off on horseback, vowing to bring help for his trapped goons.
Jim emerges from his cocoon after Ella reads him Nate’s farewell note and finally puts his education to good use, directing the county folk in building mobile barricades based on Roman methods—Wolcott recognises the source. The attackers slowly close in on the Association guns, hurling bundles of dynamite to smash apart the defences. Jim provides a bridge between the Old World and the New, imparting to the immigrants a sense not just of fight, but of war, of applied education. Cimino’s sense of detail overflows as he notes the carnage wrought by the determination of the citizens even as they win their fight, like one woman shooting badly wounded men and then herself. Finally, Cimino’s bitterest anti-cliché: Canton rides back in with Minardi and the cavalry, who “arrest” the gunmen, essentially rescuing what’s left of them from the wrath of the citizens. Jim and Bridges are left to survey their field of victory, covered with bodies and shattered war machines: triumph and desolate horror coexist in one of the most fascinatingly ambivalent climaxes in any film—heroic, grassroots resistance has its grim cost. Peace seems to have been the prize obtained by the sacrifice, both sides having fought each other to a point of nullity. Shortly after, Bridges collects luggage for Jim and Ella as they prepare to leave the county together. Canton and a small band of killer lie in wait for them, set on revenge: Jim kills Canton in the melee, but only after Bridges and Ella are killed. Jim is left weeping over Ella’s bloodied body, last victim of this ridiculous war, red bullet holes like roses blooming on her blinding white dress.
The tragic effect of this moment is almost operatic, but Cimino contours it into a subtler variety, as he moves forward again 15 years. There, he find Jim, older but looking younger with his beard shaved off, a telling vanity as he’s ensconced on a yacht with a lovely young mistress. The first couple of times I watched this scene, it struck me as the film’s lone major gaffe, and yet now its essentialness seems obvious, all the more so for its communication of the vital sentiment with scarcely any words. The final vision of Jim, even more sadly nostalgic, but now cut off from his past by the death of just about everyone dear to him and fallen prey to the gravity of identity, suggests personal tragedy amidst all the political and social turmoil and clash of idealistic and nihilistic gestures. Even Jim, native son, golden boy, a titan on the range, is just another fool of fortune. Much like Welles’ great antiheroes Charlie Kane and George Amberson, he’s doomed to wonder what he might have been if he hadn’t been so rich. Cimino could probably have sympathised all too well. He made a comeback five years later with Year of the Dragon (1985), a white-hot cop flick invested with ornery, hyped-up energy and the strange intensity of a self-portrait, before Cimino’s worst traits started to dominate in his last three films, the bawdiness and ferocity turned cynical. Cimino left Hollywood seemingly for good, ironically finding success again, this time as an author.
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Director/Coscreenwriter: Jerzy Kawalerowicz
By Marilyn Ferdinand
Martin Scorsese Presents: Masterpieces of Polish Cinema has come to Chicago. The Gene Siskel Film Center is presenting most of the 21 films, curated by Mr. Scorsese and restored with the help of his Film Foundation, now through July 3 as part of the traveling show that audiences in 18 lucky cities (so far) in the U.S. and Canada will have a chance to view. Pharaoh, an Academy Award nominee, is a film that, up to now, has been treated very poorly. The long, rather slow film has been available almost exclusively in truncated, dubbed, or faded versions and as hard to see, even in a bastardized version, in Poland as it has been in the rest of the world. The new DCP version reveals the majesty of this adaptation of Bolesław Prus’s late 19th-century novel about the fictional Ramses XIII at the fall of the 20th dynasty and New Kingdom of Egypt. Although I can’t be sure, the story appears to be based on the reign of Ramses VIII, a pharaoh who ruled for no more than two years and about whom almost nothing is known—the perfect blank canvas for a writer whose complaints about the authenticity of most historical novels allowed him to provide the best available information about ancient Egypt at the time without needing to worry in the least about being accurate about his characters.
In what is surely one of the best prologues to a film I’ve ever seen, the opening credits roll over a parched patch of earth as the clashing, atonal score of Adam Walachinski sounds. The portentousness of this introduction finally resolves as a pair of dung beetles push a round turd from one side of the screen to the other, battling to possess it. A functionary’s face rises into the frame, and he runs the length of several regiments to the high priest Herhor (Piotr Pawlowski) to inform him that the sacred scarabs are in the direct line of the advancing troops. Herhor orders the troops to go around the beetles to avoid trampling them, to the protests of Ramses (Jerzy Zelnik) and the despair of a Hebrew slave (Jerzy Block) who spent 10 years digging a canal that Herhor now tells the troops to fill in so that they can advance. This opening perfectly communicates on both symbolic and literal levels the clash between governmental and religious leaders, the latter a frequent whipping post for director Kawalerowicz, as well as the puniness of their struggle in the face of the vast, uncaring forces of nature and history.
Ramses is a young, ambitious man who craves his own military command and the chance to wrest control of Egypt from the priests who have both the confidence of his parents, Osiris-Ramses XII (Andrzej Girtler) and Nikotris (Wiesława Mazurkiewicz), and control of a vast cache of gold held in the temple labyrinth for a “time of great need.” Ramses has modern ideas, believing in science and in using the gold to better the lives of ordinary Egyptians and pay for a first-rate military force to help Egypt regain its stature and power on the world stage. Instead, he must go to Dagon (Edward Raczkowski), a sleazy Phoenician merchant, to borrow enough money to pay the soldiers to whom he rashly promised bonuses. Thus, when Ramses XII dies, the stage is set for a power struggle between the new pharaoh and the priests.
Pharaoh provides a heady mix of stunning visuals and set pieces that bring this ancient world of sand and superstition vividly to life, while at the same time concentrating on its intimate human drama with an expositional style that has much in common with Shakespeare’s works—indeed, the scene with Dagon seems almost directly lifted from The Merchant of Venice. Contrasting it with C.B. DeMille’s The Ten Commandments (1956), which was reviewed below by Rod, is a useful exercise because Pharaoh actually conflates its story with the story of Passover while making obvious reference to the Nazi Holocaust to form a continuum of Jewish suffering that, while much more understated, actually packs a powerful punch.
Whereas DeMille, the grand showman, created a world so fantastical that his film is a legend in its own right, Kawalerowicz creates an almost alien and primitive world in which the power of myth and ritual is real and rather terrifying. The entrance of Ramses XII to court is handled with great chanting and solemnity, his every move as stiff and controlled as a hieroglyph. A complete believer in his own place in the divine line of Egyptian pharaohs and thus seeing the priests as enablers of his strength, he puts down young Ramses’ earthly concerns about being denied a military command with a simple, but crushing authority that the heir to the throne, no shrinking violet himself, cannot oppose. Ramses XII’s final ritual—his burial—is a dread affair, with female mourners leading the procession down a passageway to his tomb with wrenching wails, turning to face the walls to allow the funeral bier to pass them as a downward shot lends a claustrophobic angle to the scene; while we do not see these retainers locked in the tomb to serve their lord in the afterlife, the implication is there.
At the same time, Kawalerowicz takes pains to suggest that the priests are charlatans. After the opening scene, Ramses meets Sarah (Krystyna Mikolajewska), a beautiful Jewish slave who came out to the desert to see the army, and has her brought to the palace as his mistress. She gives birth to a son who, during Ramses’ absence, she names Isaac at the insistence of the priests. With this evidence of his son’s Jewishness, Ramses demotes Sarah to servant of Kama (Barbara Brylska), the priestess-mistress chosen for him by the priests, who seduced him in her temple by appearing and disappearing as if by magic (or, if you prefer, cinematic magic tricks).
Later, when the Egyptian people are induced by Ramses to storm the temple labyrinth, Pentuer (Leszek Herdegen), a prophet sympathetic to Ramses, tells him that an eclipse of the sun is about to occur. Herhor mounts the high wall of the temple labyrinth and stretches his arms to the sky, and the day goes dark. While the populace panic, screaming and running from the scene or digging in the sand to try to hide themselves, Ramses reminds himself to elevate the priests who study the sky to a higher position at court, deflating a dramatic moment with his modern mind. This eclipse, along with a bit of hyperbole from Nikotris that the water has turned to blood, as well as the murder of Sarah and her son, Ramses’ firstborn, echo the plagues visited upon the Egyptians by the god of the Hebrews that DeMille gave so much divine force.
The Hebrews themselves are hardly seen, apart from Sarah and the canal digger. The former seems much beloved of Ramses, but there is no salvation for her or her son inside the palace walls. The canal digger, told he and his family would be freed once the canal was finished, commits suicide following the order to fill it in. The echo of the slogan of Auschwitz, “Work Makes (You) Free,” certainly cannot be mistaken by a modern audience, and the image of the man hanging from a tree limb outstretched above the canal looks less like a suicide than a lynching—it is an image that comes to haunt Ramses, and with the counsel of Pentuer, a peasant elevated to priest, sets him on a course of public welfare that ensures his reign will be a short one.
There are moments that, in DeMille’s hands, would provide entertainment and thrills of the highest order. Sarah sings a Hebrew song to Ramses. Ramses drives his chariot through the desert. Ramses’ army attacks an Assyrian force many times its size and wins. Ramses and Hebron (Ewa Krzyzewska), the fiancée of Ramses’ right-hand man Tutmosis (Emir Buczacki), flirt while Tutmosis hovers nearby. Tutmosis, sent to arrest Herhor and Mephres (Stanislaw Milski), another high priest, is speared in the back by a traitor to Ramses. I can just hear the music punctuating each exciting moment, every footfall sure and rapid, a grin of pure abandon on Ramses face as he races to his destination. In Kawalerowicz’s film, however, each scene is as life itself. A scene of troops running up and down sand dunes shows it to be a slow, clumsy affair. Tutmosis doesn’t clutch himself and keel over as sinister music signals his death—he twists and squirms as his attacker continues to jab him, taking forever to succumb. Sarah sings a slow lament with her back to the audience, as though praying at the Wailing Wall. The complete lack of prudery in the film normalizes Ramses’ promiscuous sexual appetites and frees the other characters from jealousy. And driving a chariot takes concentration—it’s not a ’50s hot rod. Each of these scenes is beautifully realized by the stellar cast and DP Jerzy Wójcik, but we feel as though we are actually part of the scene rather than voyeurs looking for some thrills.
Kawalerowicz offers brutal reality on a personal level as opposed to mass slaughter. Ramses makes good on his vow to take 100,000 Assyrian hands, as baskets of severed hands from the fallen enemy soldiers are carried off the field of battle. A captured Assyrian horse becomes the target of one, then another, then another spear as Ramses gets his men into a fighting spirit. A confederate of Ramses who says he knows the path to the treasure chamber gets hopelessly lost in the labyrinth before taking poison upon his capture. Ramses shoots birds with arrows with the superstitious notion that if he hits each target, he will get what he wishes for. I can’t but think that this is how ancient Egyptians lived, and Kawalerowicz took great pains to stick as close to the historical record as possible, even building a boat for a scene on the Nile according to 4,000-year-old plans.
Kawalerowicz combined shooting at Łódź studios with location shooting in Uzbekistan and Egypt. The latter location provided him with some strangely poetic moments: Ramses laments that he will never build his own grand tomb to stand with the pharaohs of ages past as we look at the Great Pyramids, their outer skins ragged and time worn, a head of an ancient pharaoh toppled to the ground. These details make the story more lamentable, the greatness of this civilization—like all great civilizations—perishable. Even before his demise, Kawalerowicz seems to suggest, Ramses is already finished.
I was utterly captivated by the use of wigs in this film—Mazurkiewicz even went so far as to shave her head to wear one as it must have been worn in ancient times. Apart from the opening credits, music is only used diagetically, which cannily prevents us from soaring above the drama. The entire cast, led by a regal and rash Zelnik as the strong core of the film, is superb, communicating a great deal with a single look or movement. The villians, particularly Dagon and Kama, were a bit stereotypical, but not distractingly so, nor were Ramses and his compatriots glowing paragons of virtue. None of us will ever have the chance to experience life in ancient Egypt, but thanks to Pharaoh, we can at least imagine this remote time and its concerns. Moreover, Kawalerowicz has given us another approach to epic filmmaking that allows for our empathy and participation. With so few filmmakers working in this manner, the return of this film to its full glory is a welcome addition to the library of world cinema.
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Director: Cecil B. DeMille
By Roderick Heath
Legend has it that young film director Cecil B. DeMille arrived by train at a Midwestern location to shoot his debut project, The Squaw Man (1914), only to find a rainstorm was drenching the locale. DeMille decided to head on to the end of the line and film in the outskirts of Los Angeles, where some film production was already taking place and the climate was almost always favourable. The result of this miniature, comically fateful Exodus was the founding of another promised land, Hollywood, as America’s film capital. DeMille’s subsequent career all but defined the public’s idea of Tinseltown’s evolution from dusty backdrop to powerhouse industry, whilst his name became synonymous with what was, until the rise of special-effects-driven blockbusters, the biggest of cinematic genres: the costume epic. But DeMille, consummate showman, was always ready to change genres and modes when he sensed audiences were tiring of certain material. His original forte was sexy melodramas about temptation and punishment, like The Cheat (1915); later, he transferred the impulses he explored and exploited onto ostensibly more elevated material in religious dramas, like his first tilt at The Ten Commandments (1923) and The King of Kings (1927). DeMille was cunning, ardent, and hypocritical all at once: his parties had been the wildest in Hollywood in the ’20s, and he nailed down his audience appeal by flooding the eyes with sensual gratification whilst preaching in the ear.
DeMille’s best work usually made such clashes his subject, like the Christian martyr tale in The Sign of the Cross (1932), that gets the audience off on seeing faith tested with pleasures and terrors of the flesh that correlates this voyeurism with the sexual and sadistic impulses of Nero’s Rome. With films like Madam Satan (1930) and Four Frightened People (1934), DeMille tried to examine his audience’s fantasies in a more upfront fashion, with heroines desiring to transform themselves in liberating situations, but both flopped. So it was back to such self-consciously legendary historical films like Cleopatra (1934) and The Crusades (1935), and then, as he sensed post-Depression audiences were getting more parochial, equally mythical studies of U.S. history like The Plainsman (1936), Union Pacific (1939), and Reap the Wild Wind (1942). After WWII, DeMille, who retained such status he was Hitchcock’s only rival for audience recognition amongst directors, revived the religious epic with Samson and Delilah (1949), proving that on the cusp of the 1950s, the audience again wanted lush escapism mixed with a fine patina of supercilious morality. DeMille’s instincts proved prescient again as the historical melodrama, usually with heavy religious themes, found natural symbiosis with the new widescreen and Technicolor-blazoned super-cinema that Hollywood was using to retaliate against TV’s growing threat. Coming off one of his flattest films, The Greatest Show on Earth (1952) (of course, the one that gained him his lone Oscar), and 40 years after The Squaw Man, DeMille tackled, in his mid-70s, the largest and most ambitious of his epics, a redo of The Ten Commandments. At a budget of more than $13 million, it was the most expensive movie of its time and one of the biggest money-makers of any time.
The Ten Commandments is the sort of film that now tends to be appreciated with a smirk. With its blazing colour, stylised acting, florid dialogue, and commitment to telling its story in the most magnified and unequivocal of fashions, DeMille made a film that’s proved gold for satirists and camp enthusiasts ever since, and defined one ideal of old Hollywood cinema so thoroughly that everything that followed seemed like reaction. Wood for the trees, however; DeMille wasn’t trying to make On the Waterfront (1954), but its absolute opposite in stylistic terms, and it’s a version of cinema that demands much more respect than it usually receives. It approaches a defiant extreme in manipulation and sublimation of technique and human elements to the iconographic tale DeMille was telling, and yet, of course, DeMille’s take on Old Testament material is a version of a moral melodrama that reaches across the breadth of ’50s American cinema, including On the Waterfront, as a character hears the irrepressible call of his conscience that will lead him into a terrible power struggle.
DeMille’s achievement is close to what another silent cinema hero, Sergei Eisenstein, had managed with his Ivan the Terrible diptych (1946, 1959), tossing out the rules for realistic drama they had only half-heartedly played by since the coming of sound. Both men were surely remembering the likes of Fritz Lang’s Die Nibelungen (1924) in turning past mythology into totalised conceptualism. DeMille’s reputation as a maker of big movies went further than his penchant for huge sets and large casts: every aesthetic element in them was rendered in an outsized manner. DeMille’s visual style was replete with a grand salon artist’s framings and arrangements of elements, as well as deep-focus shots emphasising space and physicality. His cultural armoury referenced Victorian genre painting, Wagnerian operatic staging, primitive and early civilisation art forms, cubism and art deco decorative and dance styles.
DeMille’s approach was perfect for portraying Old Testament myth for the benefit of mid-century audiences: the very anti-realism of it painted a palpable dream past where all-powerful deities casually part seas and god-kings battle with shamanic heroes for overlordship of humanity. The opening lays out DeMille’s iconographic talent in all its loud glory, his own inimitably stentorian voice reciting “Let there be light!” over shots of crepuscular-rifted clouds and perverse snapshots of massed slaves hauling monumental statues. Egyptian royalty and guards are arrayed like the friezes on tomb walls, as Ramses I (DeMille regular Ian Keith), scared by omens that proclaim the birth of the prophesised deliverer of his Hebrew slaves, is talked into massacring all their newborn. This slaughter is communicated with perfect economy in a dissolve to a dead-eyed mother sitting next to a cradle with a soldier, sword covered in blood, retreating from his murderous work. Yochabel (Martha Scott) saves her lad by setting him adrift on the Nile, and has her daughter follow his reed basket to make sure he finds a safe landing point. He certainly finds that, as he is rescued by Bithiah (Nina Foch), the Pharaoh’s daughter and a recent widow, and claimed as her gift of consolation from the gods. Exodus’ famously sketchy narrative until Moses, as Bithiah dubs him, leaves his gilded royal life to stick up for his people, is here fleshed out as a tale of adoptive familial strife. As a grown man, Moses (Charlton Heston) competes with Ramses (Yul Brynner), son of Bithiah’s brother Seti (Cedric Hardwicke), the next Pharaoh, for Seti’s favour.
Moses returns from war both as venerated patriotic hero and wise leader, having brought back the King of Ethiopia (Woody Strode) and his sister as allies. With Ramses having fallen behind schedule in building Seti’s “treasure city,” Seti gives the job to Moses whilst ordering Ramses to discover if the Hebrew messiah is alive, as the slaves hope. Ramses would almost be reduced to the Jan Brady of religious epics in contending with his cousin’s constantly recapitulated excellence, except that he’s so swaggeringly arrogant he scarcely doubts for a second that, sooner or later, his birth-imbued status will win out. Between them as a love interest is Nefertiri (Anne Baxter), dissemblingly referred to as the “throne princess” to disguise the prickly detail that she is Ramses’ sister and, as per ancient Egyptian custom, expected to marry her brother. Nefertiri’s preference for Moses is understandably unabashed. Moses’ innate decency almost gets him into trouble, however, as he’s appalled by the Hebrew slaves’ treatment. This comes to a head when Yochabel, employed as a grease layer to smooth the movement of enormous blocks of stone, is almost crushed; stone artisan Joshua (John Derek) saves her life by assaulting a foreman, and Joshua’s girlfriend, waterbearer Lilia (Debra Paget), calls Moses to intervene. Realising that the slaves are too malnourished and exhausted to work effectively, he has grain seized from priestly granaries to feed the slaves and gives them a day off each week. This allows Ramses to impugn his loyalty, but Seti is so impressed by the progress Moses makes that he declares him his heir.
Say what you will about DeMille’s boldface dramatic style, far from getting lost in pageantry and swagger or in religious and cultural vagaries, The Ten Commandments puts sketchy holy writ and gargantuan cinematic trappings at the mercy of immediate human drama. Sexual desire, jealousy, righteous anger, the nature of political might and worthiness of it, genetic versus emotional loyalty, family love, family hate—all are mixed together in a brash and muscular manner in the film’s first hour. Howard Hawks and William Faulkner blanched at the problem of what a Pharaoh sounded like, but DeMille and his battery of screenwriters charge right in with fake poeticisms and would-be arcane turns of phrase mixed with colloquialisms: one of my favourite moments tweaks the disparity, as Seti, listening to a litany of glorifying titles recited by a high priest, mutters to Nefertiri, “The old windbag!” In a manner so different to many modern spectacle films, the humans are never lost amidst the epic—quite the opposite in fact, as Seti’s city reshapes the world to reflect an individual’s ego back at him, something Seti himself is above but which Ramses is all too willing to accept as natural law. The dialectic continues through the film as Moses comes into contact with a greater power and uses it to pound that grand world back into clay. DeMille partly achieves this because his actors, particularly the titanic bodies of Heston and Brynner, are treated like landscapes in themselves. The two actors understand this well, playing with intense gestural and postural acuity that rapidly steps between the friezelike and the dancelike.
Moses’ journey from the very edge of his society to the centre and back again culminates in two murders, each an act of faith and love, but for sharply divergent ends. Nefertiri kills Memnet (Judith Anderson), Moses’ and Ramses’ former nurse, when she threatens to reveal Moses’ true identity to Seti, whilst Moses, when he discovers that identity, makes his first act of liberation the killing of Baka (Vincent Price), the self-indulgent governor of the slave town of Goshen, when he attempts to whip Joshua to death. Nefertiri kills nominally for love, but really to sate her own ego, whilst Moses does so not just to save a man, but also as a kind of declaration of war and identity. Nefetiri, initially merely a spoilt brat with a likeable streak of bravado, not so slowly disintegrates into an unstable egotist. Whilst beefcake masculinity covets the screen, Baxter’s gloriously arch turn as Nefertiri (all together now: “Oh, Moses, Moses! You stubborn, splendid, adorable fool!”) fits neatly into DeMille’s penchant for featuring wilful, transgressive women. She is indeed more complex than her predecessors and resolves in an image of tortured union as its own perdition. DeMille inverts the gender format of The Sign of the Cross as pagan tart tries to seduce adamantine man of faith even as Moses transforms into a prematurely wizened patriarch and enemy of the state. Whereas Samson and Delilah only works in fits and starts, as Victor Mature and Hedy Lamarr failed to build the necessary over-the-top lust, Baxter keeps The Ten Commandments percolating on a level of erotic excess. She also gives the film jolts of impudent malice throughout, particularly in the second half, as Ramses’ confident alpha masculinity, expressed through his repeatedly stated intent to possess both Nefertiri and the crown, crumbles in the face of both Moses’ miracles and, worse, Nefertiri’s contemptuous jibes that fulfil the task of hardening Pharaoh’s heart via a process of relentless emasculation.
Downfall for Moses waits just around the corner, as Nefertiri hurls Memnet to her death from her balcony, and then meets Moses still gripped by a skittish mania that gives her deed and the reason behind it away. Moses heads to Yochabel’s home, where he learns the truth of his origins. DeMille milks Yochabel’s and Bithia’s converging, but polarised maternal grieving, but strikes an ingenious and graceful note as Moses contends with the radical shift in awareness, but ponders just how much he hasn’t changed. His subsequent self-immersion in the mean life of the Hebrew slaves brings him into contact with brutality and perversion as an old man who protests his humanity to a guard is casually murdered, and Lilia is lecherously picked out by Baka for forced prostitution. Such corny, but memorable vignettes give the film a moral context that resists reduction to mere theatre, in part because DeMille stages them vividly—the grimy mud clinging to Moses and the old man and the smear of red blood the guard wipes off the straw-chopper he used as a weapon, the maelstrom of intently oblivious activity around them—and because, like so many creative people who had lived through humanity’s worst epoch, DeMille seems to have had recent likenesses in mind.
Moses’ early triumphs culminate when he shows Seti his grandiose new city, complete with colossi and obelisks, impressing his surrogate father with gratification of the ego on a cosmic scale. Moses’ and DeMille’s showmanship conflate here as curtains are brushed back to reveal scales of achievement hitherto unimaginable, doubling as DeMille’s first real acknowledgment of the new vista and reach of the widescreen format. DeMille emphasises Moses as exemplar of all worldly virtues—great warrior, super-stud, loyal scion—before he’s transformed by sacred calling, DeMille’s way of assuring his audience that religion’s not for sissies or those merely fond of contentiousness. Whereas Quo Vadis? (1951) and The Robe (1953), immediate predecessors in the religious epic stakes, look today fascinatingly like metaphorical soul-searching for a United States talking through its split personality of conscientious citadel and newborn empire, DeMille disposes of the disparity by portraying the religious leader as titanic conqueror, terrifying his enemies with displays of force. But DeMille also keep in focus a notion fundamental to much religious mythology, that of the son of wealth and fame who abandons all for a higher calling: once he hears the call of suffering and oppression, Moses cannot ignore it or his own nature, whilst his intelligence and propriety prove as valuable, if not moreso, when he finds new roles to play. His status as accidental race traitor is counterpointed with Baka’s Hebrew underling Dathan (Edward G. Robinson), who volunteers himself to Ramses as the man to turn up the messiah. Dathan does just this, albeit through a stroke of luck at seeing Moses kill Baka, and he reaps the rewards of collaboration, down to taking possession of Lilia, who gives in to sexual blackmail to prevent Joshua from being killed.
Amidst this vast tapestry, DeMille’s attention zeroes in on the minute as well as the enormous aspects of mythic texture, like the scrap of Levite cloth that had been his blanket in the escape raft: Memnet uses it as proof of her story, and Moses finds the larger cloth it came from draped over his birth mother. Later, it’s given to him as an ironic cloak of princedom over the desert, along with the staff that was part of his manacling, from Ramses. This is, of course, the equivalent of a superhero’s costume finally coming together, as he’ll come back in his tribal livery with the staff transformed into a magic weapon. I also enjoy some of the physical business employed, like Seti and Nefertiri playing a board game called “Jackals and Lions” in a mood for gamesmanship, with Seti irritably snapping off the head of a Jackal; the trinket slides across the floor to be imperiously snapped up by an entering Ramses, setting the scene for his scooping up the spoils of his birthright. Or, Ramses, prodding Moses over his acts of supposed betrayal, counting them off as he adds weights to a scale, to which Moses retorts by placing a brick on the other tray to emphasize that dead slaves make no bricks. Baka and Dathan both make a point of picking out a flower for Lilia to wear when she’s first presented in chattel finery to them: Baka chooses a warm-hued bloom in sensual anticipation, whilst Dathan appends a white flower, depicting his delight in inevitably soiling her innocence. Moses is ritually cleansed by ordeal in the desert after losing everything, after DeMille offers one of his most concertedly iconic shots of Moses marching slowly into the desert away from a marker stone, facing the external and internal wilderness.
DeMille’s voiceover gets particularly flowery in describing Moses’ torments as he crosses the desert, but lo, masculine fantasy awaits, as he makes it to the well of Sheikh Jethro of Midian (Eduard Franz), whose soccer team of daughters tend to sheep nearby. Moses proves he hasn’t lost his touch as he beats up a bunch of bullying goatherds (damn dirty Amalekites!) who try muscling in on the well, earning him a place under Jethro’s tent. Love blooms between Moses and the odd one out amongst Jethro’s deliriously horny brood, the sober Sephorah (Yvonne De Carlo), in purple but uniquely lush dialogue aiming for Song of Solomon-esque rhapsody. After Moses has married her and they’ve had a son grow halfway to manhood, Joshua, having escaped captivity, turns up dangling rags and chains, forcing Moses to remember the continued state of his fellows. This stirs Moses to at last take the challenge that’s been before him for years, to climb Mt. Horeb and find if his God really lives there. The genuinely weird encounter with the Burning Bush, which causes even Moses to crumple like a fig in awe, segues into Moses returning to Sephorah and Joshua looking like history’s first stoner guru high on his particular, fiery weed. Whilst the parochial school teachers were all nodding in approval, what secret seeds did this film place in the psyches of a generation of psychedelic artists and dropouts, as well as instillig quiet fortitude in the minds of civil rights campaigners?
For all his delight in the profane, DeMille’s Episcopalian faith was strong, and shared that dual instinct in common with much of his audience. He had a troubled relationship with his own half-Jewish identity, but the fervency of feeling that troubling status stoked in him contradicted his stance as Hollywood’s conservative stalwart, as his films indulge many racial caricatures (as they strike us now) but also often have a broadly humanist message. He had no trouble shooting parts of the film in Egypt in a time of vocal Arab nationalism because the local authorities remembered The Crusades with appreciation. As DeMille himself puts it in his personal appearance as emcee at the opening, his version of The Ten Commandments is unexpectedly political, positing the question of whether individuals are “free souls under God” or the property of the state and dictators like Ramses. The Book of Exodus is often troublingly chauvinist, with the slaughter of the inhabitants of Jordan is par for the course in claiming the Promised Land. DeMille and his battery of screenwriters, including the son of DeMille’s former production partner, Jesse L. Lasky, Jr., and Æneas MacKenzie, the Damon Lindelof of ’50s epics, tweak and twist Torah lore and blend it with details from the Koran and some pure pizazz from popular novels. DeMille’s Passover is inclusive, as Bithia and her Nubian servants join Moses and his family to avoid the final plague whilst Moses’ siblings Aaron and Miriam become, respectively, easily led and xenophobic. If modern takes on figures of Judaic and Christian tradition like The Last Temptation of Christ (1988) and Noah (2014) look precisely at the fault lines between faith and practice by studying the doubt of the individual hero in the face of eternal forces, DeMille takes the more old-fashioned tack: Moses never doubts himself, his God, or his purpose once he finds it, though he is wrenched by the awesome forces he is given to direct others, and appalled by the imminent, brutally ironic curse he knows Ramses’ arrogance has brought upon his people.
The long set-up of Moses’ exile and return, and the portrait of a world of such outsized power and ignominious humanity is, of course, a long set-up for the biggest takedown conceivable, and DeMille goes to town portraying the various calamities the new-minted, vastly changed prophet wields. DeMille downplays the shock of Moses’ return to Ramses and Nefertiri, though, in a scene that mirrors Nefertiri’s earlier, easy seduction of Moses back to the courtly life, she now fails as the purposeful man declares her “the lovely dust through which God will work his purpose.” Now that’s a chat-up line. But Nefertiri’s new-stoked ardour turns to vindictiveness when Moses not only rejects her, but humiliates her husband and finally, if incidentally, causes her son’s death along with that of all the other Egyptian first-born in a bleak mirroring of the opening slaughter. This act finally breaks Ramses’ will, and he releases the Hebrews. The sequence of Exodus’ commencement lets DeMille do what he did best, stage a vast number of extras heading out into Sinai, stretching the screen’s capacity to hold detail to the limit, a flood of humanity following a suitably spectacular and momentously archaic opening as men blow into horns to announce freedom and great events, framed against colossal walls and vast horizons. Stanley Kubrick, with Spartacus (1960), and David Lean, in Lawrence of Arabia (1962) and Doctor Zhivago (1965), notably tackled similar scenes with an almost competitive gall and still came off a close second, whilst George Lucas and Richard Marquand had the sequence quoted for the kick-off of the Ewok battle in Return of the Jedi (1983).
DeMille is rarely noted as a visual stylist, and yet a pictorial genius is in constant evidence throughout the nearly 4-hour film, essayed via Loyal Griggs’ cinematography. No shot is dead or merely functional. DeMille had experimented with fusing dance, theatre, art, and a blankly rectilinear cinema in Madam Satan, with its Zeppelin musical sequences that create moving canvases of cubist action, and similar flourishes are scattered throughout his career. But in The Ten Commandments, he makes these elements the keynote of his visual style, emphasising ritualistic and self-consciously antique qualities in the drama, most notable such in moments as when Ramses declares war on the fleeing Hebrews: the supporting cast swoop in, arrange themselves in rough geometry mimicking tomb wall paintings, and Ramses in centre frame stands in a X pose as his armour is placed upon him. DeMille reserves these formalised images, however, always for the Egyptians, or Moses’ power contests, whereas the Hebrews move in brawling, organic masses or arrange into vignettes from Renaissance art, as when Moses at the table during Pesach references Da Vinci’s “Last Supper” and awed Hebrew women watch the Red Sea part in studied triptychs. Vying with the more spectacular images in the film as the most memorable is the eerie prelude to the nightmarish Pesach, as the “angel of death” appears as a ghoulish green mist that spreads across the sky like a great gnarled hand, watched in silent wonder by Joshua, who endeavours to save Lilia by painting ram’s blood on the door of Dathan’s villa. Joshua then makes his way through the night to Moses’ house, and pauses at the threshold so they can listen to the moans of the dying and bereaved. The rest of the Pesach scene passes with a use of sound that’s as great as the visuals.
The Ten Commandments has its DNA scattered right through modern spectacle cinema, particularly in its influence on Steven Spielberg, who acknowledged the debt outright in Close Encounters of the Third Kind (1977) with a clip, George Lucas, who recast DeMille’s titanic sensibility for the Star Wars series, Richard Donner, Peter Jackson, James Cameron, Roland Emmerich, and Ridley Scott, all of whom have subscribed to DeMille’s desire to stretch cinema to breaking in portraying the fantastical. One of DeMille’s distinguishing gifts, which not all of his followers possess, however, was a sense of how to employ structure and metaphoric emblems, knowing that effect was not special without the velocity of narrative necessity behind it. The Ten Commandments uses its special effects, provided by John P. Fulton, a veteran of fantastic cinema who had worked on the Universal horror films, with a sense of mounting awe and verve. At first they’re used to portray massive, but very human-driven works, in the making of the treasure city, but they are employed to signal a divine presence as Moses stares up Mt. Horeb with its crown laced in an infernal glow.
Finally, as Moses brings down plagues on Egypt, the effects get a little creakier as they strain to portray checklist miracles, like the Nile turning to blood and fiery hail falling on Ramses’ rooftop patio. Then, of course, is the scene we’ve all been waiting for, as Ramses, worked to frenzy by grief and Nefertiri’s goads, rides out with his charioteers to exterminate the Hebrews caught on the edge of the Red Sea. Moses and God, of course, have it covered, as a giant pillar of fire holds back the charioteers whilst the ocean splits and parts to let the Hebrews flee. The power of this sequence doesn’t just lie in the ostentation of Fulton’s effects, but in the intricate staging that transforms it into cinematic demagoguery. Elmer Bernstein’s scoring is particularly important, propelling the images of Ramses preparing for and launching into battle, and careening toward the Hebrew camp. Images and words crash in upon Moses from every angle—from Ramses and from Dathan, who, forced to leave with his nominal fellows, wants to lead the slaves back to Ramses for a great reward. Clouds blacken and boil, winds rise, and the sea peels back upon itself in one of the great goose-flesh moments of cinema.
The second climax of the film sees Moses watch the eponymous commandments being carved in rock by Yahweh manifesting as a whirlpool of fire, whilst the Hebrews are whipped up by Dathan into a splendiferous orgy. This sequence could have been a comparative throwaway or diminuendo after the Red Sea, but is rather the cherry on the top of the great teetering cake. The onscreen depravity is quite nakedly pitched as everyone’s idea of a good time in the last and most enjoyable example of DeMille’s two-facedness, offering a sprawl of collegiate naughtiness whilst chiding it in a voiceover that almost begs satiric delight from the audience. But DeMille keeps other, purposeful notions in focus for all the pleasant carnage. He depicts the inevitable, explosive self-indulgence of a recently freed and exultant populace threatening to devolve into not just idolatry but human sacrifice, a surrender to a past Moses is supposed to be leading them away from. He comprehends the significance of the tablets’ carving as a creation of a new level of civilisation, a time of written law that cements mutuality as the key to future society and promises the wrath of God to keep it in place. DeMille crosscuts between carnal frenzy and transcendent rite, Moses cowering against a rock as stunning power quite literally carves the word of God in stone, perfectly visualising that basic, primordial image of communion between human and deity against a stark landscape, whilst the whirling fire matches the spiralling dance of the rioting Hebrews depicts another extreme.
DeMille gains the desired tone of something having run badly out of control, of sublimely self-destructive surrender to chaos not through the actual depiction of depravity, but rather from a mounting sense of madness derived by the maelstrom of actors churning before his camera, swallowing the individuals in the crowd. One of my favourite throwaway moments of the dizzying collage of images here is Carradine’s hangdog Aaron bleating, “Dathan and the others made me do it!” when another Hebrew accuses him of ruining them all by helping Dathan make the idol. Another is when Robinson’s performance hits lunatic grandeur as he happily avenges himself on Lilia by nominating her as sacrifice to the golden calf, and then sings and chants like a pimped-out druid in rapturous delight at his gift as the anti-Moses, the wizard of sin, as Lilia screams, “Are you insane?” from her prostrate perch above her absurdly fickle fellows intending her death. Moses struts in, and, seeing his profound mission already despoiled, has the mother of all hissy fits, hurling the commandments to explode in fire and brimstone on the golden calf and open a chasm that swallows Dathan and his ilk. The coda offers another splendiferous set of images as Moses, called to meet his maker, bids farewell to family and successor Joshua, and climbs back up the mountain to be illuminated in a shaft of light. Like so much of the film, this moment is utter cornball on one level, and yet perfect in another, an authentic vision of heroic stature that transcends dull reality and transfigures human nature.
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Director/Coscreenwriter: Darren Aronofsky
By Roderick Heath
The myth of the Great Flood is one of the most famed and ingrained in the modern world’s cultural inheritance. The tale was probably sourced in the ancient Mesopotamian tale of Gilgamesh, and spread along with cultural traffic to plant narrative seeds in Indian, Judaic, Arabic, Greek, and Christian traditions. But it also has doppelgangers in folk traditions the world over. The flood-prone nature of the Tigris-Euphrates region is often thought to have inspired the legend, but in contemplating just how widespread variations of it are, scholars have speculated whether the story might be sourced in an oral tradition extending back to the last ice age. In the Western world, the version found in the Book of Genesis with its hero named Noah is, of course, the best known. The story contains within its brief narrative walls—about 2,700 words of Genesis—the demarcations of a profound cultural underpinning, the story of a simple, goodly patriarch who, blessed with divine mission, saves the natural world whilst the sinful are washed away in primeval retribution. What father has not seen himself at some point as steering family and charges through times of calamity, and what child doesn’t delight in the idea of the world’s creatures as private barnyard parade? It certainly stands with the most powerful tales in the Old Testament, including Moses as heroic liberator, David the giant-slayer, and Samson the sex-addled freedom fighter, all of whom take up Noah’s mantle as shepherd of the populace with differing degrees of success.
How one will respond to Darren Aronofsky’s retelling of this elemental tale will inevitably be coloured by personal scruple: many religious and irreligious folk alike will judge it both by its seriousness of intent and concordance with tradition, whilst others will look to it for much the opposite, insights that ransack that tradition and ask it to speak to different worldly concerns. Since he debuted with Pi (1997), Aronofsky has been one of the most visually and formally experimental of modern American directors, but also a violently awkward artist, one with little capacity to sort his best ideas from his worst ones. This has tended to make works like Requiem for a Dream (2000), The Fountain (2006), and Black Swan (2010) at once stirring and excessive, visionary and ungainly. Noah fits into this strand well in some respects: it’s an outsized work of great ambition, driving along in adherence only to its creator’s singular ideas no matter how batty they seem. Aronofsky’s chutzpah aims at zones not penetrated in the genre since Martin Scorsese studied The Last Temptation of Christ (1988). Mythologies associated with living faiths are much more problematic to adapt than those springing from dead ones: no one minds Norse and Greek myths being remixed for big and noisy special-effects movies, as per recent Lord of the Rings and Clash of the Titans films, but Noah was the subject of studio angst as to how it would play to religious stalwarts and the crowd who lapped up The Passion of the Christ (2004), with its brutal and hypocritical take on Gospel.
In reaction to Mel Gibson’s paean to righteous suffering, Aronofsky offers parable laced with concepts imported broadly from extra-canonical Judaic lore, New Age spirituality and symbolism, deeply rigorous cultural enquiry, and CGI blockbuster cinema. His contemporary urges are pretty plain-spoken, making the flood an overt metaphor for climate change. Noah and his kin, descendants of Adam’s third son Seth, are all vegetarians eking out an existence in a world blasted by the rapaciousness of the descendants of Cain, who eat meat and have mastered technological arts. Such greenie fable-telling could have been a drag, but Aronofsky is at least restrained enough to let these elements speak for themselves. His real aim, it soon proves, is a rather more intimate contemplation of the impact of humanity’s capacity for both ferocity and creation. Noah (Dakota Goto) sees his father Lamech (Marton Csokas) murdered by Tubal-cain (Finn Wittrock), leaving Noah as the last Sethite. He grows to manhood in the shape of Russell Crowe, whose new-found capacity for biblical gravitas was well exploited in last year’s Man of Steel; here, he gets to do the real thing. He’s also reunited with his A Beautiful Mind (2001) co-star Jennifer Connolly, who plays Naameh, Noah’s wife. Noah, Naameh and their sons Shem (Gavin Casalegno) and Ham (Nolan Gross) maintain their foraging ways when Noah sees a flower bloom in an instant. An intimation of cosmic intent, this proves prelude to Noah’s dream of a world flooded over.
Sensing this is a prophecy sent by “the Creator” but unsure what it means, Noah sets out with his family across a cursed patch of land to reach the mountain where his grandfather Methuselah (Anthony Hopkins) lives. The family, pursued by Cainites, save a young girl, Ila (Skylar Burke), the lone survivor of a massacred tribe. They also encounter the strange inhabitants of this corner of Creation, the “Watchers” or Nephilim, angels who tried to aid Adam and Eve but were cursed by the Creator for their intransigence; their naturally radiant forms are now encased in hulking stone sporting pathetic, vestigial wings and glowing eyes. The Watchers detest humankind, whom they tried to help but who hunted and killed many of them, and propose abandoning Noah and his family to die in the wilderness. One of the Nephilim, Magog (Mark Margolis), decides to help them however, and when Noah reaches Methuselah, the ancient shaman gives him an incantatory brew so that he can see his dream completely. This helps Noah grasp that his mission is to build a craft that will weather the flood and contain animal life. Methuselah gives him the last seed saved from Eden, and, when planted, this seed causes water to spring from the earth and colossal forests to grow in minutes to provide a source of wood for the ark. Building the vessel takes years, long enough for Shem, Ham, and Ila to grow to adulthood (Douglas Booth, Logan Lerman, and Emma Watson), and for Noah and Naameh to have a third son, Japheth (Leo McHugh Carroll).
Aronofsky’s script, written with Ari Handel, is fascinating and original in its willingness to encompass such figures as the Nephilim, described vaguely as “giants” in the Torah but in Apocrypha like the Book of Enoch (where they are called the Watchers) as the sons of human women and angels, and envisioning Methuselah as a massively powerful prophet-sorcerer who is the last keeper of Edenic lore. He is seen in flashback wielding a flaming sword, perhaps inspired by Genesis 3:24’s mention of this totem as God’s barrier to Eden, to defend the Nephilim against the Cainites, striking the ground and releasing concussive shockwaves of magic that drive the wicked men back. His gifts also provoke one of the narrative’s major crises as he works magic that promulgates fertility in true shamanic fashion. One reason texts featuring the Nephilim and other figures of the Apocrypha lore are excised from the Torah and Bible does seem to be because they represent a more superstitious, fantastical edge to the old faith, as well as a possible rival moral schema, a notion Aronofsky exploits to a certain degree. The Watchers, distorted and aggrieved, stand between Creator and Creation, resenting both but finally looking for redemption, and finding it in fighting for the ark. There’s richness and brilliance in incorporating them into this tale. This, however, makes how they’re animated and portrayed the most awkward aspect of Noah: they look and sound like lumpen monstrosities from dozens of other CGI fantasy fests, dragging the film perilously close to such territory.
Similarly intrepid, but logical, too, is how Aronofsky and Handel recast Tubal-cain as antagonist to Noah, leader of the rival tribe with arts of metal-working (biblically accurate) and concoctions close to gunpowder (not so much). Tubal-cain, played in hirsute and haggard middle-age by Ray Winstone, turns up with his followers as the ark nears completion, with an eye to getting aboard if the spreading rumour of impending apocalypse proves true. Noah has already been seen in combat, kicking ass for the Lord in righteous style but never taking a life, a stance that seems about to become impossible, especially as Noah sees his divinely inspired job as ensuring that none of the sinful survive. As the tale unfolds, indeed, Noah eventually admits to Naameh that as far as he can tell, the human race is meant to die out, with his children all dying in their allotted time and leaving the Earth cleansed. Noah’s certainty that the Creator is speaking to him is counterbalanced by the Watchers and Tubal-cain’s shared frustration at the lack of response: Tubal-cain prepares for war whilst quietly, but with the faintest tone of confused angst of an uncomprehending, rejected son, asking for such a sign as he bashes metal into shape. This, however, proves a double-edged sword, as Noah’s comprehension of his task transforms him from the most righteous man to an increasingly committed, fanatical, dark-eyed tool.
This touch is the most substantial amplification of the bare-bones tale: Noah, whose name means ease or comfort, is traditionally seen as the most beneficent of the Old Testament patriarchs. He’s not a character at all, really, not in the same way King David or Samson manage to be in their violently contradictory natures, but rather an emblem of a figure of grandfatherly shelter. Crowe’s more virile father is crossbred here with a later biblical figure, Abraham, as Aronofsky strikes deep at the heart of the patriarchal faith. Other films have depicted the Noah tale: Michael Curtiz’s 1929 version turned it into a parable for the Wall Street crash, whilst a more recent, godawful TV version featured Jon Voight speaking to a Jehovah who sounded like a TV sitcom dad. The best, and the one with which Aronofsky’s take feels in a dialectic, was John Huston’s The Bible…In the Beginning (1966). Huston, a rigorously nonreligious artist who emphasised the starkly symbolic and arcane virtues of Genesis, painted his Noah as a gently comedic figure and his story as colourful juvenilia before letting Lot and Abraham do the moral heavy lifting. Huston had his own parable for contemporary apocalyptic urges in mind: his Sodom was wiped out by a mushroom cloud and the intended sacrifice of Isaac takes place near the Hiroshima-like ruins of the city. Huston spread this notion out across most of the Genesis narrative, whereas Aronofsky packs it all into Noah’s, as his hero accepts his task and tries to carry it out, a burden Naameh tries mitigate, recognising the scale of guilt it imposes on her husband. However, even she threatens to abandon and curse him when he makes clear that he will follow through on his mission no matter how unpleasant it becomes.
Noah, then, is not just Aronofsky’s recapitulation of Old Testament wrath but an account of his active struggle with its meaning and intimations for a modern man, beggared by the scale of both offence given and taken apparent in the cause for the deluge. The wisdom of the patriarchs likewise is given a beady eye, as Noah’s cause sparks generational mistrust and war in his own family, a family he feels required to cheat of all future even as he saves them. Ila had been left barren by a wound as a girl, and as she grows and falls in love with Shem, she tearfully tells her adopted father that she doesn’t want to burden Shem with childlessness. But Naameh decides to help Ila by appealing to Methuselah in contravention of her husband’s word, and the old man agrees: he touches Ila’s belly, making her fertile again, and quickly she falls pregnant. Noah, outraged once he learns of this, howls that he’s now bound to kill her child if it proves to be a girl. Meanwhile Ham is pained by the sight of Shem and Ila’s physical intimacy, and sets out to try to extract a potential mate from the Cainite camp, which is in constant tumult from debauchery and violence. He tumbles into a pit and encounters a grotty, terrified girl, Na’el (Madison Davenport), and offers her a chance to flee with him to the ark. As they do so, however, the rains begin, and the Cainite horde makes for the ark. Noah ventures out to bring back Ham, but doesn’t try to help Na’el, who falls over and is crushed under the feet of the horde.
The first half of Noah is uneven and feels incomplete in that it could have yielded far more facets to its interesting elaborations and more insight into the tribal struggle. For instance, Aronofsky’s telling avoidance of the detail that in the Bible, Naameh was Tubal-cain’s sister and the sorts of loyalty conflict that might have stemmed from this, dismisses a potential source of strong drama. The flourishes of fantastic imagery, too, even if they disturb the faithful, beg for enlargement. Aronofsky is one of the few contemporary, mainstream directors with roots in experimental-edged filmmaking, and some of his most memorable and specific directorial flourishes here retain that edge, particularly in the stroboscopic edits of still pictures into a time-lapse effect depicting passing years via the flow of water out of Noah’s little Eden: here is a poetic charge of visual beauty and strangeness. Equally striking in execution is a similar sequence in which Noah recounts the history of the world to his children to illustrate the necessity of the Creator’s exterminating judgement. Aronofsky offers in super-speed the epochs of universal birth and expansion and earthly evolution equated with the six days of Creation, a state of balanced perfection despoiled by humankind’s peculiar gift for slaughter and calamity, with Aronofsky intercutting a silhouetted portrayal of Cain’s first murder with endless repetitions through the ages.
Aronofsky’s awesome craft in such moments is, however, contrasted with bluntness, like the witless, horror-movie flourishes in Black Swan. Biblical filmmaking works best when it’s allowed to boil down to powerful visual metaphors, such as DeMille’s collapsing temple in Samson and Delilah (1949) and parting Red Sea in The Ten Commandments (1956), or when it can possess a touch of the alien, such as Scorsese managed in The Last Temptation of Christ’s abstracted miracles and atavistic visions. Aronofsky’s conceptual imagination still seems limited in some regards: his canvases are huge and ripe, and yet his idea of spiritual imagery is, as in The Fountain, corny floods of CGI sunshine and rock-album-cover notions of fantastic landscapes. Occasionally, he still yields to plasticity, like in the instagrow Eden and firefly angels. The hordes of animals sweeping through the forest to take refuge in the ark are impressive but regulation special effects. Still, making a film as expensive as Noah demands concessions, and it seems Aronofsky was willing to make a trade-off to give his film appeal to a broad audience steeped in a more literal visual language of the fantastic.
Moreover, Aronofsky offers up many more powerful visualisations, like in a sequence that calls back to the orgy scene of Requiem for a Dream in which Noah visits the Cainite camp and perceives a morass of human depravity, filled with assault and rape, squirming acres of desperate flesh in the muck giving him a vision of degenerate humankind that bolsters his misanthropic interpretation of his mission. The igneous nature of the drama here suits Aronofsky’s sometimes reductive gift for portraying squalor on both physical and metaphysical levels. Aspects of Aronofsky’s stylisation blur the difference between distant past and distant future, with a hint of a science fiction to the alien-like Nephilim and Ouroboros-like rebooting of time represented by the Flood. Particularly in the bold and startling moment of Na’el’s death, the film clicks into a mode of sustained ferocity and genuinely powerful spectacle, kicking off a climactic sequence as the Watchers fight off the Cainites whilst Noah tries to seal the ark, the deluge starting as rain but soon giving way to colossal geysers. The Watchers, upon being felled by the humans, including Tubal-cain’s prototypical cannon, revert to angelic form and shoot back into the heavens. The brilliance of transcendence is painted in fiery colours and surges of mystical force amidst a struggle that remains one enacted in elements: flesh, blood, fire, water, and earth. There’s visual similarity here, indeed, to the similarly beautiful battle at the climax of Chris Weitz’s underrated The Golden Compass (2007). The actual flood is predictably colossal stuff.
Noah gains its greatest power as it sets up and marches towards a second, more intimate, but no less fractious climax, a difficult feat considering the seemingly inevitable and well-known resolution to the legend. The seeds of danger are sewn as Noah announces his intention to kill Ila’s daughters when she gives birth to twins, and sabotages her and Shem’s attempts to abandon the ark. Meanwhile Ham has smuggled the injured Tubal-cain aboard. The two older men begin to look increasingly similar, as the formerly warm and protective Noah becomes a hollow-eyed engine of merciless prosecution of his divinely appointed job, Naameh cracks and refuses to play along anymore, and Ham helps Tubal-cain recover and conspires to kill Noah, the young man receptive to Tubal-cain’s insinuating words in his fury at his father’s actions and intentions. Aronofsky is surely commenting on the ease with which zeal turns into fanaticism as he deconstructs the flat biblical hero and evokes real disquiet at the aspect rarely explored in versions of the arcane tales, the virulence in their images of sin and wrath, the pain facing individual men and women asked to accept or mete out cosmic force. This Noah is slowly destroyed by his task, as any decent man would be.
Aronofsky is deeply attentive, too, to the essential symbolism that drives the original tale, with its direct and unalloyed teaching tool portraying essential natural systems and physical and conceptual binaries sharing an enclosed space, the literal world in miniature, with male and female as breeding pairs as the essential truth, equated with human and animal, sin and redemption, disgrace and cleansing. Each binary is maintained and enlarged upon as Noah’s gift for interpreting prophecy is revealed to have failed in the clear presentation of twin daughters from Ila, giving each brother in the family a potential mate. There’s some humour in here, too, as Winstone, who’s been the go-to actor for plebeian bastardry since Nil By Mouth (1997), plays Tubal-cain as an earthy embodiment of humanity’s greed. When Ham catches him eating one of the ark’s animals, he protests, “There was only two of those!” to which Tubal-cain retorts calmly, “Yes but there’s only one of me.” The approaching climax threatens the collision of two programmes threatening intrafamilial homicide. Indeed, Aronofsky’s vision of the family is as a set of united, but finally individual viewpoints.
Aronofsky’s take on biblical drama is often infused with a rival, equally consuming mythos, that of classic American cinema: the inevitable three-way tussle of a son and two father figures recalls in a good way the similarly mythic climax of Return of the Jedi (1983), whilst the ultimate confrontation of Noah and Ila on the cusp of new worlds evokes John Ford’s The Searchers (1956). One knows the white dove with the sprig in its beak will turn up at a fortuitous moment, but just when Aronofsky has it fly in has its own subtle and telling resonances, arriving less as deus ex machine than confirmation of mercy’s necessity. Is Noah a work that our multitudinous contemporary cults, religious and otherwise, with their various viewpoints can sit down around and get something from? Probably not, but that’s a huge ask. This Noah is, finally, a strong, intelligently wrought and probing reaction to the present through the lens of the distant past/future, and an extremely impressive film with some significant flaws. It represents new ground for Aronofsky and the first work of his I’ve actually liked on a dramatic level as well as appreciated on formal grounds. He wrings great performances out of his cast in a genre not usually known for good acting: Crowe is excellent, and so is Connolly, whilst Watson follows up last year’s The Bling Ring in delivering a revelatory performance that finally ties all to the anguish of the individual young mother.
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Director: Josef von Sternberg
By Roderick Heath
In the hectic days of 1920s Hollywood, Jonas Sternberg, son of Austrian Jewish emigrants who had lived in the United States since childhood, was just one of many prodigious blow-ins. But he worked his way up through the ranks, and eventually appended an exotic, aristocratic background to his resume for his prestige-hungry industry by adding “von” to his name. The affectation fit Sternberg, a fan of the similarly faux-Junker, equally talented Erich von Stroheim, as it suited his aesthetic sensibility and self-image as outsized cinema artist, with a boldly cosmopolitan outlook and floridly artistic eye. He found success as a director with his stylised melodramas, like the prototypical gangster film, Underworld (1927); The Last Command (1928); and Docks of New York (1928).
Sternberg’s delight in rapturously visualised storytelling was threatened as cinema culture changed with the coming of sound. His first work in the new medium, Thunderbolt (1929), wasn’t popular, so he accepted an offer to work in Germany on an adaptation of a Heinrich Mann novel, which became The Blue Angel (1930). For the film, he made the discovery that would revive his career, and then mark it forever, by casting Marlene Dietrich as the femme fatale Lola-Lola. Dietrich gave Sternberg a face to fetishize, a model to construct intimate and spectacular cinematic dreams around. Dietrich was Sternberg’s canvas and alter ego, an actual upper-crust German, as imperious on screen as Sternberg wished to be off it. The Blue Angel became one of the most legendary films of the early sound period and an international hit.
Few collaborations of director and star have sustained as much mystique and fervent fascination as that between Josef von Sternberg and Marlene Dietrich. Sternberg’s work with Dietrich remains something of a by-word for the quasi-erotic entrapment that can develop between the director male and the acting female, a reputation that probably stands in the way of the duo’s very real accomplishments. Sternberg brought Dietrich back to Hollywood with him, and initially gained great success in a feverishly creative partnership, as the fleshy Teutonic ingénue transformed into svelte Hollywood goddess. But within a couple of years, things were running off the rails. Having initially cast Dietrich as an amoral tart, and then as a redeemable woman of mystery in films like Morocco (1930) and Shanghai Express (1932), Sternberg elevated her to majestic feminine power with The Scarlet Empress, whilst the main male protagonist becomes the rueing fool, seemingly a studied autobiographical portrayal of how the power relations between director and star had steadily evolved.
For a time, however, it looked like both were doomed. Repeated flops sent Sternberg to the fringe, and Dietrich struggled to find a way to make herself acceptable to audiences tired of continental mystery. Dietrich recovered and became a fixture, but Sternberg, in spite of making several great films in the strangest ways and places after their union was sundered, remained an exile. The Scarlet Empress looks both forward and back, but is fundamentally unconcerned with its moment—the stolid, businesslike mid-1930s. The passion for visual expressiveness harks back to the already faded apogees of late silent film, as does the blending of New World energy and sardonic attitude with a hysterically Never-Never Land take on Russian political antiquity, in opposition to the stately, stagy charms of sound’s new prestige cinema like Rasputin and the Empress (1932), Cavalcade (1933), or Conquest (1937). And yet it plants seeds for high cinematic style’s resurgence with directors like Orson Welles and Sergei Eisenstein in his later works, and through to modern filmmakers.
The air of fin de siècle folly is exacerbated by awareness that the film’s calamitous flop was partly due to being targeted by Legion of Decency condemnation, making it a figurehead for the rising regime of the Production Code and the Hays Office, to which the film’s ornery sexuality and feverish celebration of an open id’s vision of history feels like a last blown raspberry. Sternberg reinterprets the life of Catherine The Great as a kind of filthy novel passed around the girls in a boarding school, girls much like the naïve but excitable young lady Catherine was when she was still called Sophia Fredericka. Raised by a sternly fixated mother, Princess Johanna Elizabeth (Olive Tell), as one of a stable of marriageable Hapsburg princesses, Sophia is introduced as a small girl (played as a child by Dietrich’s own daughter Maria) suffering from scarlet fever, already being bullied by her mother to conform to the plans for her, though her wry doctor encourages a show of defiance: “Stick out your tongue and say ‘ah.’”
Her tutor, Wagner (Edward Van Sloan), reads to her accounts of the wicked excesses and depravities of Russian nobility, accounts that spin Sophia’s rapt mind off into a whirl of sadistic delights. This is the first show of Sternberg’s wild imagery, a startlingly stylish roundelay of blood-curdling cruelty, with the various depictions seeming to “turn” as if on pages: a naked woman tumbling out of an iron maiden; men tethered in semi-abstract arrays, a horizontal tracking shot depicting a proliferation of bound hands; cruel machines with men spinning on them; an enthusiastic executioner lopping off heads; a gleeful Tsar tearing open the blouse of a trussed young woman; another beaming with lunatic pleasure as he rings a huge bell whose clapper has been replaced by some victim; and more stripped, topless lasses being burnt at the stake. Even after you’ve seen this sequence a handful of times it’s hard to process, so raw and stunning is it, how barely censored, how far beyond the pale of what would very soon be Hollywood norms. Sternberg uses blurring effects in the scene transitions to just slightly mask the bared breasts and gore. What makes it doubly weird and potent is the fact that a young girl’s head is being filled with this stuff and that on some level, like many kids, Sophia delights in such morbid detail. It will define her understanding, and, later, her wholehearted entrance into that world.
The grotesquely sexualised violence anticipates the friezes within the palace of the tsars, Sternberg cheekily dissolves from the man swinging in the bell to the grown Sophia, now a blond-ringleted, doll-lipped, wide-eyed naïf on a garden swing, signalling her fate has been sealed. Indeed, when she returns to the palace, she learns that her mother and slightly more empathic father, Prince August (C. Aubrey Smith), have arranged for her marriage to Grand Duke Peter of Russia. The rakish Count Alexei (John Lodge) has come to collect the princess, and Sophia’s mother insists on accompanying them to Russia, just managing to stymie Alexei’s nascent desire to seduce Sophia before their arrival. Met with all the grandeur and pomp of the autocratic state, Sophia is plunged directly into the midst of an insanely Byzantine world. The suffering victims of the early montage now seem to live within the fabric of that state, as the palace is filled with carved grotesques and statues mimicking and mocking the pretences of the living people who share space with them.
Although based on Catherine’s diaries, The Scarlet Empress is mostly a hymn to the way history ought to have gone, presenting Catherine at once as liberated debauchee and yet also cleansing force of futurism, and casually dismissing the national history as a hymn to “ignorance, violence, fear and oppression,” of which the grotesque Peter is a perfect example—imbecilic, devolved, and malignant. That was certainly Catherine’s own story, though some historians now think Peter was a much stronger liberalising influence who fell afoul of reactionaries thanks to his goodwill for Prussia and democratic proclivities. Sternberg doesn’t even seem to think much of Catherine as enlightened despot, describing her rather as the Messalina of the North, although that’s eventually revealed to be a kind of compliment. Although The Scarlet Empress depicts a woman rising to power in a highly masculine realm, Sternberg finds this logical, depicting it as a triumph for the exceptional female who harnesses men as a source of power through sex and charisma.
Catherine emerges, however, from the clasp of powerful matriarchs, in this case, her mother and then her stepmother, Russia’s present ruler, the Empress Elizabeth (Louise Dresser), who makes it perfectly clear to young Sophia that she’s been imported to give Russia an heir, and changes her name to Catherine to meet parochial standards. When Catherine is introduced to her husband-to-be, she finds Peter (Sam Jaffe) diverging widely from Count Alexei’s description of an exemplary specimen of manhood: he proves to be a bug-eyed half-wit with a free-floating id, a love of toys and a black-haired, feral-like mistress, Countess Vorontsova (Ruthelma Stevens). She has a habit of appearing at inopportune moments to collect the gadgets Peter leaves behind him, hoping to catch people in incriminating poses, as she does Catherine and Alexei. The gadget, a kind of spinning wheel with a soldier mounted on it, offers one of Sternberg’s many visual jokes, as when Peter first appears, he places it in Catherine’s lap, the rotating figure readily mirroring Catherine’s shock and sense of starting on a ride she can’t get off.
Sternberg had readily adapted to sound cinema, and indeed was one of the directors, along with the likes of Rouben Mamoulian, Alfred Hitchcock, Lewis Milestone, and Fritz Lang, who had done the hard work of proving the new form could balance visual form with the theatrical necessities of dialogue. And yet the scene grammar and structuring of The Scarlet Empress deliberately harkens back to the pure visual-tapestry effects of Fritz Lang and Stroheim, whilst anticipating the open-sprawl, elliptical structuring of later filmmakers like Luchino Visconti, Andrei Tarkovsky, and Sergio Leone, hacking back dialogue for many scenes and preferring visual exposition not just of story, but of character and psychology. Sternberg structures the film around two affairs of state, each building a particular rhythm, the first a plunge into eroticised hell. Catherine and Peter are married in a scene of heightened, almost dreamlike-beauty, where only Peter’s mad eyes belie the insidious realities behind the plethora of religious icons, veils, spectacular ornaments, robed holy men, and faces.
Sternberg binds Dietrich, Jaffe, and Lodge together in serial edits, making it clear the marriage is a strange kind of ménage a trois bound by guilt, jealousy, fear, and lunacy. Dietrich’s face becomes holy icon, as a votive candle is held up before her face in voluminous close-up, good looks transduced into adult beauty, the proximity of the candle sharpening the image with the kiss of hot light seeming to burn both pretty cheek and cinema screen, at the edge of both religious transcendence and infernal pain, as she is transfigured from single girl to woman who is going to have to survive in a world where marriage is a soul-rending crucible. The wedding gives way to arcane ritual, as Orthodox ministers bless the marriage bed, making it clear that Catherine has not married a man so much as a state, whilst she journeys to the wedding banquet through the bowels of the palace with more of its bizarre statuary.
The banquet is just as dense and tangled with overflowing detail as the wedding, but whereas Sternberg shot the nuptials from angles that carved up those details into faintly abstract, even cubist spectacles, the banquet is first glimpsed via an overhead tracking shot. The camera surveys the massive table festooned with the carcasses of roast animals and oddball decorations—a leaning skeleton arranged as if to drink from a pitcher of wine, a lushly female figurine clasping bunches of grapes, a roast deer with fruits stuck on its antlers—in a whorl of animal appetites and images of fecundity and death violently juxtaposed. A pull-back crane shot then regards the whole scene in all its teeming detail, like some vision of a Renaissance parable painter. Sternberg then offers portrait shots of the protagonists at the feasting table—fatuous Elizabeth is drunk and wobbly, doll-like Catherine is regaled by a fiddler, houndlike Alexei slouches testily, the patriarch Todorsky (Davison Clark) tilts his head in wry tedium—each lost in their own space of conflicting necessity and will, whilst other guests are unified with the twisted statues and bones. Catherine is soon installed in her bedroom, with its walls covered in spectacular gilt and icon paintings, promises of religious fulfilment both warding off evil and encaging her, as her husband, silhouetted and monstrous, steals in for the wedding night, and a title card and cutaway shows all Russia praying that night for an heir to the throne. But it soon becomes clear that Peter didn’t know what to do with her, and Catherine is increasingly browbeaten by Elizabeth for not conceiving yet.
Sternberg’s vision of the Kremlin is thoroughly psychologised, every corner dense with shadows and seemingly packed with gargoyles that leeringly mimic the stances and mindsets of the characters. Peter is a slinking, crawling id-beast, abused by his aunt the Empress, who drills holes in the walls of bedrooms for erotic insights. One of those walls is Elizabeth’s, whom he hopes to see with Catherine. One of the film’s most funny and memorable moments sees Catherine agog at the sight of Peter’s drill slowly worming its way through the eye of a portrait hanging on the wall. The hidden eyes that perceive all in a paranoid state are literalised in this shot as the décor comes to unseemly life, and reveal the luridly voyeuristic side of Sternberg’s imagination. Alexei, who starts off as the very image of a cavalier dripping masculine power, is increasingly marginalised, an onlooker of dark, marauding potency doomed nonetheless to be Catherine’s passive fool because he’s also Elizabeth’s lover. The Empress humiliates Catherine and chokes off her attachment to Alexei through an elaborate game whereby she has Catherine admit Alexei to her chamber via a secret door. Later, Catherine herself repeats the gesture with Alexei now as the unlucky doorman, as her way of letting him know why he’s out of favour, a gesture Alexei can finally only accept with wry, abashed grace. Sternberg’s framings see Alexei variously juxtaposed with arrow-stuck sufferers, looming beasts, and a horny devil that suggests both his sexual desire and his status as cuckold.
Elizabeth’s gesture in quelling Catherine’s crush on Alexei backfires, however, not on her, but on the system in which Catherine’s intended to be a mere cog. She tosses the locket Alexei gave her with his portrait out the window, and Sternberg portrays its fall as almost eternal, seeming to move through several different seasons and climes, a vision of romance wilfully denied. Catherine dives out into the snowy night immediately to find it, but instead is caught by guards, whereupon she determines to let one seduce her, initiating her into a self-willed future. The affair gives her a son, and whilst her husband’s wits are sharpened surprisingly by fury in realising he’s been cuckolded, Catherine’s motherhood is popularly hailed. This leaves her unshakeably secure for the time being, even as Elizabeth demands stringent care for the baby boy on pain of torturous execution if he so much as sniffles or coughs. Nonetheless, Peter declared war on Catherine as he invites her to his play pen to entertain her with the sight of his sawing the head off a blonde doll, signalling his intent to execute her once he becomes tsar, whilst Vorontsova mocks her. Of course, Catherine is arming herself well, having systematically seduced the entire officer corps. Peter, as a title card reveals, enjoys marching his living tin soldiers up and down the corridors of the palace when it’s raining, and stages a mock execution of Catherine. When faced with rows of fit young officers paraded before her, Catherine picks and chooses her lovers. Where Alexei almost seduced her in a horse pen as she nervously chewed on a stalk of hay, now she surveys her assemblies of manly flesh chewing on a hay stalk as insouciantly as Groucho Marx on his cigar.
When Elizabeth expires, Dietrich’s performance reaches an apogee in a subtle moment, when the patriarch rings the bell to announce the Empress’s death whilst Catherine is playing a game of blind-man’s bluff with her admirers. Catherine strips the blindfold from her eyes and, upon realising the bell’s import, her face is charged with electric fear, then exaltation and determination, now that her last defence other than what she can provide for herself is gone. The patriarch had already solicited Catherine to keep her husband from becoming tsar: “I suppose you know that the Grand Duke isn’t exactly pleased with the present state of affairs,” to which she replied, “State of affairs? What affairs? I haven’t had an affair for some time,” before assuring the priest that her own arts will get her further than any mere political conspiracy. Peter’s plotting perversely lays the seeds for his own destruction, during a particularly bratty display at a religious feast where it’s customary to give alms for the poor: Catherine and her circle donate lavishly to the patriarch, whilst Peter gives the patriarch a slap in the face, to which he responds so coolly, “That was for me—now what have you got for the poor?” Peter then offends Catherine by toasting Vorontsova and humiliating one of Catherine’s officer lovers, Captain Gregori Orloff (Gavin Gordon).
Sternberg offers more than a hint of onanistic delight in detailing Catherine’s gradual perversion from doe-eyed girl to hood-eyed seductress, but mixes it with a powerful strand of feminist-minded melodrama, a form popular in the pre-Code era that was just moving out of favour. Yet Sternberg laid a template for whole zones of modern popular culture yet to be invented. Camp culture would delight in the film’s exemplification of Sternberg’s fetishistic textures, particularly when regarding Dietrich, who occasionally becomes mere mask of female perfection bathed in delirious light and shade, shadowed by lace and veil. Shifts in status are registered in costuming in a way that rejects historicism and moves according to haute couture magazine logic: Catherine graduates from fluttery, flowery, conservative dresses to huge gowns adorned with frou frou, and then, as she charges to victory, a fabulous snow-white cavalry uniform that speaks to the deepest reaches of camp, as Sternberg, who had not shied away from spelling out Dietrich’s sexually ambiguous edge, rings the bells for his creation’s emergence not just as tsarina but as pansexual deity. Surface is gateway to truth in Sternberg’s vision here, every element placed not just for aesthetic value but also the creation of a mimetic world. Moreover, The Scarlet Empress, in its approach to a historical figure as a study of Catherine’s ascent from pawn to powerbroker, has proven persuasive; modern films taking a similar slant, like Elizabeth (1998) and Marie Antoinette (2006), do not merely evoke it, but recreate some of its accents note for note.
Sternberg’s approach, moreover, expanded the palette of Lang, Abel Gance, and Stroheim, and then permeated other directors’ sense for the possibilities of cinema even as it seemed to sink into oblivion. Michael Curtiz would slick it up and use it in his historical swashbucklers. Sergei Eisenstein would take permission from it for his Ivan the Terrible films. Similarities to and anticipations of Citizen Kane (1941) have been critically documented, particularly in the theme of lost innocence, power, and torment expressed through psyche-describing surroundings, whilst Orson Welles’ baroque Shakespeare films owe much of their similarly seething, surrealist-tinged sense of landscape and setting and internally divided visual grammar to Sternberg. The plethora of dreamy double-exposures and transformative close-ups run through an underground current into the short works of Kenneth Anger and into Martin Scorsese’s most stylised works: Taxi Driver (1976) is replete with its layered, interiorised, oneiric edge; Casino (1995) owes some of its mood of the imperial charnel house to it, as well as its swooning direction; whilst Kundun (1997) retells it as positive fable, but with a rhyming structure and vivaciously similar visual touches, like the entrance of the Chinese army carrying icons of their religion of Maoism, as Catherine’s partisans do here. Meanwhile, Ken Russell tried many times to affect a similar mix of high cultural spectacle and down-and-dirty exposé.
Sternberg had a fascination for intense, infernal moral fables, often with characters that trail their pasts like guilty secrets and are catapulted between social levels. All of his films with Dietrich contain an element of such fables, as does The Last Command. His version of Crime and Punishment (1935) walks Raskolnikov’s sweating existential terror through the expressionist world of Sternberg and fellow silent masters like G.W. Pabst and Frank Borzage, whilst The Shanghai Gesture (1941) similarly spins a young, spotless heroine down into Hades, where she finds she likes it. The Scarlet Empress plays its narrative as just such an innocent’s infinite corruption, but inverts the usual moral to end in a triumph that plays as cultural orgasm of nascent matriarchy. Only by accepting and indeed outpacing the process of corruption by others does Catherine master it and become a world-ordering force. The finale builds with intense rhythm as Catherine makes her move, joining her cavaliers and the patriarch for a ride first to refuge, and then into the palace. The perverted interior of the royal abode is invaded by brilliant white stallions ridden by Cossacks, raw natural force expelling evil, whilst the patriarch carries a cross festooned with a buckled Christ figure that suggests less religious exculpation than substitution.
Orloff takes revenge and does his duty by Catherine as he corners Peter in his bedroom and strangles him, a fate presaged earlier as Catherine, furious at Peter’s spurning of her at the fest, tied a scarf into a lethal knot. The soundtrack churns together Wagner and Tchaikovsky as apotheosis nears, whilst the visuals explode into criss-crossing double exposures, the very substance of the world seeming to leap as Catherine gains victory, the “1812 Overture” blaring out. The motif of political coup was undoubtedly as touchy to audiences of 1934 as was the general moral nullity, as much of Europe had just gone fascist, and the eventual downfall of the Russian nobility echoes right through the film. Sternberg subverts this, too, as he refashions the triumph of revolutions, be it American republican, Russian Soviet, or German Nazi, as the annunciation of Woman, with bells ringing out in sanctifying peals. Dietrich, beaming with almost fearsome glee, is last glimpsed with Sternberg’s wickedest symbolic flourish, holding onto the reins of her grand white steed as she is hailed by her studs. Here Sternberg again evokes the seamy flipside to the triumph, via the popular rumour that Catherine eventually died taking her obsession with large phalluses to an extreme with a horse.
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Director: Paolo Sorrentino
By Marilyn Ferdinand
Sometimes one just has to admit defeat. I have been struggling for a week to write a review of Paolo Sorrentino’s The Great Beauty, looking for a way to open the review that will give a flavor of what I think Sorrentino is up to with this film, trying to find an artful method to link scenes that illuminate each other, grasping for an economical use of words to convey the themes and impressions Sorrentino has laid out for us. I’ve changed things up over and over, found myself writing a detailed synopsis instead of a critique, forgetting more about the film than I can countenance, and looking at other reviews for memory jogs and inspiration. Interestingly, I have found most reviews of the film to be extremely short and somewhat simplistic, seeing it mainly in terms of its resemblance to Federico Fellini’s La Dolce Vita (1961) or commenting on the great party scene that comes near the beginning of the film. I think all we critics are at a loss to really come to terms with this sprawling film whose story seems fairly confined, but whose real character is epic in scope, a Lawrence of Arabia (1962) focused on the whole of Italian culture from the Roman Empire to the 1960s heydays of Italian cinema.
A character in The Great Beauty says that the only industries for which Italy is known today are food and fashion—a country of grocers and garment workers. Abhorring this loss of creative stature, Sorrentino not only has tasked himself with the usual artistic challenge of finding a way to express his times in an authentic way, but also seems determined to return Italy to a place of cultural prominence. His work is complicated by the fact that the history of Italian culture is so long and laden with genius that his efforts are bound to look derivative if he works on a grand scale, or unambitious and forgettable if he goes small and personal. That he has chosen to take on some of the giants of Italian culture—Michelangelo, Dante, and Rossellini, to name but a few—and that he has found not only specific, but also transglobal ways to comment on the human condition circa 2013 is a cause for celebration. Sorrentino may just wake the sleeping giant that is Italian cinema.
The film begins with an epigram from French author Louis-Ferdinand Céline’s novel Journey to the End of Night: “To travel is very useful, it makes the imagination work, the rest is just delusion and pain. Our journey is entirely imaginary, which is its strength.” This quote brought to mind a film to which The Great Beauty bears some resemblance, Aleksandr Sokurov’s Russian Ark (2002). In the latter film, a 19th century French nobleman escorts an unseen person (aka, the audience) through the Hermitage Museum in St. Petersburg on a tour of Russian history. The journey ends with the unseen tourist moving forward, leaving his historical guide behind. This, I believe, is Sorrentino’s purpose—to survey the past, present, and future in a kaleidoscope of images and feelings.
A rather startling opening depicts a group of Japanese tourists on a guided tour of Rome stopped in front of a church located at a high point in the city. As their guide talks to them about the church, a group of nuns sing in a capella harmony near an open balcony. One of the tourists separates himself from the group and takes a few photographs of the city below. He begins to perspire and then collapses. Was it heat prostration, a heart attack, or a swoon brought on by the overwhelming beauty surrounding him? In one moment, Sorrentino has communicated his mixed emotions about the project about to unfold. He follows this up immediately with a bacchanal of the first order, letting us know that he has thrown caution to the wind and will do his best to fulfill his promise to us and himself.
The party, an extraordinary set-piece in a film filled with extraordinary set-pieces, is celebrating the 65th birthday of Jep Gambardella (Toni Servillo), a journalist as well known as the famous and infamous people he interviews for a magazine published by Dadina (Giovanna Vignola), a middle-aged dwarf whose small stature belies her substantial influence. In homage to Fellini, Sorrentino stocks his party with people of every shape, size, countenance, and age. They writhe to techno music, some alone in a trancelike state, others in pairs or groups, and one on display behind a window moving to an internal rhythm because, as we learn in a shot from her point of view, she cannot hear the music on the other side of her glass cage. A helicopter shot of the party shows it lighting and scoring the night sky, a dazzling, pulsating organism that remains tantalizingly out of reach.
Jep is an older version of La Dolce Vita’s Marcello imagined at the crossroads of a life lived in disillusionment, a superficial creature who produces nothing of lasting value. His moments of triumph constitute little more than being a minor mover in high society, his ambition not just to be invited to the right parties but also to have the ability to make parties fail, whatever that means. That Jep might have been more consequential becomes something of a sick joke, as person after person asks him when he is going to follow up his well-regarded first novel, “The Human Apparatus,” a piece of juvenilia about the woman he loved and lost that sated his appetite for fiction writing when he was in his 20s. At 65, he knows “I can’t waste any more time doing things I don’t want to do.”
Jep seems sincere in his desire to lead an authentic life, and he becomes a mirror breaker in denouncing the vacuous and fraudulent. An unsatisfactory one-night stand with a beautiful, idle-rich woman (Isabella Ferrari) who complains about not being good in bed garners the blunt pleasantry “to be good is to risk becoming deft” and abandonment when she goes to get her laptop to show him the selfies she posts on Facebook. Jep rips apart a conceptual artist (Anita Kravos) whose act is to head-butt a wall and shout something angry. And when attacked for his superficiality by a woman (Galetea Ranzi) who claims to be a productive, principled torchbearer of socialist ideals with enough fortitude to take the truth, he pleads with her to “pass the time with us nicely,” and failing that, punctures her smug self-regard with her own hypocrisy and failure. Sorrentino, it seems, is fed up with what passes for profundity in Italy, as well as the veiled bourgeois aggression that causes blossoms of beauty to wither in despair.
In the main, however, Sorrentino finds inspiration in the beauty of the past and rather than attempting to imitate it slavishly, pays homage in ways that feel surprisingly fresh. He turns Dante’s The Divine Comedy on its head by having Jep act as the guide through rarefied Rome for Ramona (Sabrina Ferilli), the 42-year-old exotic dancer with whom he starts keeping company. The commodification of art and the wunderkind is critiqued, but the results extolled in a scene in which a child artist is forced to create a masterpiece for her parents’ party guests—and, after a tantrum, does.
Ingrid Bergman’s menacing encounters with statuary and the ashen outlines of the victims of Vesuvius in Roberto Rossellini’s Journey in Italy (1954) are contrasted as Jep and Ramona trek through the palaces of the ancient princesses of Rome with the keymaster (Giorgio Pasotti) who safeguards their keys. We take in the artwork that fills the otherwise useless rooms—massive sculptures mixing with paintings and objets d’art. When a stunned Ramona asks the keymaster why the princesses entrust him with their keys, he says, “Because I am trustworthy.”
Such simple statements that Sorrentino seems to want us to take at face value are strewn throughout the film like pure drops of wisdom in a visually intoxicating house of mirrors. Jep often stares at his oval ceiling and sees a blue, inviting ocean, painting an undulating fresco with his imagination like a latter-day Michelangelo. When Jep asks a magician who has made a giraffe disappear if he can do the same for Jep, the magician cautions him that it is merely a trick (in fact, a CGI trick of Sorrentino’s). Jep is still vulnerable to the deceptions of the glittering creatures and night life that have absorbed him for so long. Indeed, in a somewhat gratuitous tip of the hat to French cinema, Sorrentino includes a cameo of Fanny Ardant. There is something naively sweet about her appearance, however, as Jep the jetsetter seems genuinely starstruck when he encounters her. This moment adds to the winsome charm Servillo brings to the role.
Jep’s ultimate deception revives when the husband (Luciano Vigiloof) of his lost love Elisa (Annaluisa Campasa) comes to his door with the devastating news that she has died. “She always loved you,” he says to Jep. Reminded of his life before the drive to be the center of the in crowd, Jep returns in his memory to the day he was almost run down by a motor boat, the day Elisa took his virginity. She is achingly beautiful to his mind’s eye, but after 40 years, it’s likely that Jep’s memory has sanded the rough edges of his past and retouched the imperfections of his “perfect” love.
There is more than a touch of melancholy to Jep’s passage into old age, as his inscrutable grin cracks into unseemly tears at the funeral of a young suicide victim (Luca Marinelli), a breach of etiquette he has warned Ramona about. Ramona herself eventually succumbs to whatever she told Jep she was using all of her money to cure, leaving Jep without his protector. Ferilli’s incredible presence, a stranger in this strange land, made her absence from the rest of the film a real loss for me.
In the last act, a burlesque critique of the church, Jep seeks wisdom in vain from the fatuous, spiritually dead Cardinal Bellucci (Roberto Herlitzka) and witnesses a 104-year-old Mother Teresa knock-off named Sister Maria (Giusi Merli) huff and puff and blow a flock of migrating (CGI) flamingos off a terrace where they were resting and preening. The hard turn into religious ridicule threatens to undercut the overall tone of the film, but it comes so late in the film that it doesn’t inflict lasting damage.
Servillo offers us a sympathetic figure that could have turned tragic in another actor’s hands. He longs for that clean slate that Sorrentino is scraping at while maintaining the lessons that age has brought him. When his friend Romano (Carlo Verdone) succumbs to nostalgia, his choice is to leave Rome, which has “disappointed” him, to return to the village he abandoned 40 years before. Not Jep. He won’t write another novel, but his hope that he might brings his rite of passage to something of a close. I look forward to seeing if Sorrentino’s next film will prove that he has shaken the dust of the ages off his camera lenses. I am rooting for him.
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Director/Coscreenwriter: Warren Beatty
By Roderick Heath
“No, I haven’t seen Commie Dearest,” filmmaker Paul Morrissey quipped when asked if he had seen Warren Beatty’s Reds. “The cult of the personality has claimed another victim,” critic John Walker said in his review of the film, referring to Beatty’s reinvention of radical history in terms of the Hollywood epic and focal character John Reed as an avatar for Beatty himself. Most hilariously, during the shoot of the film, Beatty, who had gained over $30 million in funding from Barclay’s Bank for the purposes of memorialising a Communist hero, gave a speech to a group of Arab extras brought to the film’s Spanish location shoot, explaining Reed’s philosophy and the subject of the movie. He was promptly faced with a strike by the extras for higher wages.
John Reed was a journalist and committed socialist who wrote the famous reportage from the frontline of the Russian Revolution, Ten Days that Shook the World, but he was himself a controversial figure, his place in the scheme of early 20th century radicalism contested: Upton Sinclair labelled him a playboy revolutionary. Therein lies some hint as to why Beatty, a man massively successful at that most capitalistic of endeavours, Hollywood cinema, became obsessed with Reed and expended massive amounts of time and cash on bringing his story to the big screen: the kinship he sensed in a man who, like him, was often more famous for his torrid personal life than his singular professional accomplishments, and struggled with some valour and some conceit to claim both individual and collective stature. If nothing else, wrapping these ingredients in a multi-million dollar package and calling it Reds proved that Beatty had cojones the size of California.
Beatty began as a handsome ingénue and talented actor, discovered by Elia Kazan for his 1961 romantic melodrama Splendour in the Grass. He gained a reputation as an unruly, independent talent, one who got into awful rows with major directors through his fiery wilfulness. But he also gained status fighting to bring fresh vision to Hollywood as it entered the crisis of the second half of the 1960s, battling ossified studio chiefs and perceiving the new clout of the movie star. The perfect fruition of Beatty’s ambition was director Arthur Penn’s 1967 hit Bonnie & Clyde, a film which presaged a major cultural shift. Beatty continued to work with interesting directors and remained a hero of Hollywood’s relatively brief New Wave-hued, auteur-driven phase, but 1978’s successful and lauded Heaven Can Wait signalled his intention to became an auteur unto himself. Reds was a task Beatty had been toying with since the mid ’60s for which he collected what would become the film’s famous “witness” interviews over a decade. The zeitgeist that greeted Reds was, however, very different to that which greeted Bonnie & Clyde: Ronald Reagan was President, and radical was no longer chic. The film was mildly successful at the box office, but it was still perceived as a failure as it failed to earn the kind of cultural stature such a project seemed to crave. Admiration for Beatty was still pronounced enough to help him gain a Best Director Oscar for Reds, beating out a strong line-up of rivals for the award. Chariots of Fire was deemed a more apt Best Picture, ironic considering that although Chariots was thematically more conservative, it is more adventurous as filmmaking. Reds has maintained a shadowy kind of life since its release, neither eclipsing masterpiece nor easily dismissed vanity project.
Reds depicts the last few years of Reed’s life, commencing in 1915 when he encounters wife-to-be Louise Bryant (Diane Keaton) during a visit to Portland, Oregon, where Reed had grown up in privileged circumstances. Bryant, who’s been playing the edgy bohemian in Portland and hopes to be a writer, quickly impresses and seduces the venturesome, reputed journalist. With her husband (Nicolas Coster) increasingly irritated by her provocations, including appearing nude in an artistic photo in a gallery exhibition she curates, Louise warily accepts Reed’s invitation to come live with him in New York. Bryant soon finds herself an uncertain, comparative provincial amidst the fast-talking, high-falutin’ world of Greenwich Village, where Emma Goldman (Maureen Stapleton) is the tongue-lashing doyenne of revolutionary credibility, and racy eccentrics are a dime a dozen.
Reed circles the edges of radical commitment without yet taking the plunge beyond reporting on labor disputes and union repression for a small network of activist newspapers. Bryant’s combative, proto-feminist determination to carve a niche for herself has Reed, who shares her free-love and emancipationist views, often unbalanced, whilst his busy work life and renown belittle her struggle to find a voice and subject. Bryant acts on her ideals by accepting romantic overtures from the couple’s friend, playwright Eugene O’Neill (Jack Nicholson), whilst Reed’s away covering politics. Upon Reed’s return, O’Neill skulks away, and Reed bashfully proposes marriage. The pair bust up, however, after Reed discovers a poem O’Neill wrote for Louise, and he admits to casual affairs of his own. Louise gets herself posted to Europe to cover the war. Reed follows her there with a proposal that they head on to Russia to report on the imminent revolution. There, they are caught up in the fervour of the Bolshevik success.
Reds is an impressive film in many respects, long and spacious and intelligent. There was certainly nothing wrong with Beatty’s eye for talent and collaborators. Vittorio Storaro’s photography, which utilised a then cutting-edge form of celluloid processing to help him gain uncommon control over colour effects, is superb, clear and sharp, yet expressive, capturing a sense of period without excessive artifice. Yet, Reds is built around a curious series of contradictions and limitations that hamper its impact, the most overt of which is a gap between method and subject. Beatty had clearly gone to school on cinema with depth and intensity, but sadly, not much theory. Like most filmmakers to take up the challenge of epic cinema after the 1950s, David Lean was an obvious touchstone for his efforts. Lean’s cinema provides a ready-made palette for filmmakers thinking on a big scale, with all those images of small figures starkly dwarfed by huge, appealing vistas. But Lean’s visual sensibility was informed by tethering the interior dramas of his characters to the world surrounding them so that the landscape is both counterpoint to their interior vistas and also mimetic canvas for them. Beatty has no such essential compass to guide his appropriations, even as he inevitably quotes from Doctor Zhivago (1965), for a film that’s mostly about the raw power of verbal communication, between men and women and between political debaters. Most of Reds takes place in rooms—small apartments, cosy domiciles, or large halls full of bristling contention. Apart from a couple of brief flourishes, there are few points in Reds where the filmmaking reflects the shattering of norms and the shock of the new (ironically, Beatty’s later Bulworth  comes closer to the kind of gonzo politico-aesthetic mash-up this could have been). Rather the film as a whole reveals Beatty trying to succeed largely within the terms set by a line of big-time, traditional moviemakers.
The docudrama immediacy of Gillo Pontecorvo’s The Battle of Algiers (1965) or the dreamlike shock and ecstasy of Mikhail Kalatozov’s I Am Cuba (1964) are far outside of Beatty’s terms of reference for handling revolution as a subject. His imitative classicism mixes throughout with variations on both the squirrelly New Wave style of filmmaking, full of volatile performing and open-structured scenes executed with restlessly mobile camerawork, whilst other touches harken back to the cutest styles of Hollywood filmmaking. His debut work, a remake of a classic ’40s film, signalled Beatty’s fetish for evoking the spirit of a bygone age, and his methodology for depicting the more traditional reflexes of Reed and Bryant’s relationship feels like a compendium of movie approaches: sentimental scenes of cute dogs and unwrapped Christmas presents that seek to make the fiery, unconventional duo comprehensible to middle America, or Harlequin Romance-like visions of Louise struggling to cross the ices of Finland to find her lover that are pure bunk. Not to mention the heart-tugging reunion at the railway station that gives the film its climax, straight out of any number of classic weepies. Beatty struggles to find an argot that suits his attempt to suggest period social and personal revisionism through the prism of more contemporary versions. Keaton’s performance as Louise is the clearest example of such a prism, a performance in the same key as her work for Coppola and Woody Allen as a strong on-screen avatar for ’70s womanhood, only in period garb. Her approach to Louise’s defensive, glaring, big-talking truculence to cover her anxiety is reminiscent of Jane Campion’s heroines—smart women who approach romance like an argument in the offing, but not sure exactly what about—whilst suggesting a brighter, more brittle Annie Hall.
One of the film’s amusing, but also most problematic, refrains depicts Reed constantly at a loss in dealing with Louise, the motor-mouthed communicator suddenly reduced to screwball foil in his efforts to play house with her. The film hits a nadir when Beatty insists on including a slapstick scene of Reed bumbling in the kitchen, complete with a pot with a neatly burnt-out bottom. Reed spends an uncomfortable journey to Russia with Louise when they’re nominally broken up over mutual infidelities, where she’s far more responsive to the jokey charm of a travelling companion, Joe Volski (Joseph Buloff), turning the difficult task of crossing war-torn Europe at the time into a comedy routine. The real Bryant, who married a third time and then divorced after rumoured lesbian affairs before dying at 50, was probably the kind of dynamic period poseur whom the likes of Alan Rudolph and Philip Kaufman were better at recreating in The Moderns (1988) and Henry & June (1990), respectively. Keaton is nonetheless superlative in her specific way, particularly in the deadly wary glares she offers Beatty as Reed asks her to follow him to New York (“What as?”), and after receiving one of Goldman’s brute dismissals.
Beatty’s own performance, by comparison, whilst slick, never really seems to find focus, perhaps a result of the too-neat symbiosis of actor and role many sensed, to a point where the film often feels more like a portrait in Beatty’s befuddlement at the spectacle of ’70s feminism outpacing his own louche lover-boy antics. We don’t learn much about Reed’s background or progress towards radicalism, or, indeed, much about him at all. The journalist came from an upper-class family and conspicuously rebelled against it, but that background is only vaguely depicted. We hear what a great journalist he’s supposed to be, but precious little of his actual work gains any exposure. In a similar fashion, although politics is the lifeblood of the characters, the actual substance of their political thought is, apart from Goldman’s sharply amusing spiel about the place of birth control in the revolutionary movement, left vague.
Reds is however a study of the disparity between observation and action, and it’s this problem the film wrestles with substantively. Reed, a professional wordsmith and part-time poet, is drawn steadily into the drama and unique thrill of political commitment in a time when it seems the whole flow of history may pivot, and finds there’s a price to be paid for not remaining a spectator. Beatty’s attention to the history of U.S. leftist movements is detailed and immediate, but in a way that mostly avoids depictions of their purpose, emphasising instead long-forgotten schisms and fraternal politicking that suggest why their movements waned, as Reed clashes with Louis Fraina (Paul Sorvino) as the two form rival Communist parties when their radical cabal are forced out of the Socialist Party. Much of the last hour of the film is dedicated to depicting Reed’s squabbles with Grigory Zinoviev (Jerzy Kosinski) and his bureaucratic cadres as the revolution calcifies into expedient repression in a way that makes it all seem like the world’s most lovingly shot sheaf of committee meeting minutes. Still, Beatty was doing something admirable and risky, delving back into the half-mythical days of Goldman, Big Bill Haywood (Dolph Sweet), and the IWW, pointing out the one-time existence of a radical leftist American movement prior to the 1960s and heavily suggesting that the threat of sedition around the First World War was used as a pretext to destroy alternative political thought. Like many filmmakers of his age and era, Beatty consciously reflected the radical-chic bohemia of the ’60s, his own grounding, through depictions of historical parallels. Moreover, he aims with impudent ambition to demonstrate why Reed’s rise to status as a hero of Soviet history was a peculiarly American achievement, fuelled by bright-eyed zeal and hope for the future, and a certain love of pugnacious display and competitiveness.
The film’s best sequences, then, tend to be about volatile personalities in close contact, with the keen observational basis reflected amongst the witnesses, with particularly adroit insight by Henry Miller, of all people, that people who gravitate towards radicalism are often beset by intense personal difficulties, with drives and damage outside of the ordinary. Louise and John’s arguments have the kind of fire and brittle, half-savage/half-hysterical energy to them redolent of genuinely loving, contentious relationships. Keaton’s scenes with Nicholson are even better, as both are on their game, playing intriguing characters who have uncommon reactions to situations and emotions. Perhaps the best scene in the film comes when O’Neill turns up at the couple’s new house in Croton-on-Hudson, just after they’ve given into bourgeois propriety and married. O’Neill sullenly declares his love, which he says he doesn’t need returned, but proceeds to extract blood anyway, whilst Bryant worries Reed might return. O’Neill initially seduces Louise by taking the exact opposite pitch to her first husband, who had growled about her desire to be the centre of attention, which O’Neill says she should always be, an appeal to her ego Reed pointedly refuses to make. But of course Louise’s attraction to Reed remains stronger than to O’Neill because of this. O’Neill’s lacerating, obnoxious side is revealed, making him a fitting avatar for Beatty, the infamously demanding director, by bitching about the terrible acting in versions of his plays, including an amateur production in which Louise gives an awesomely awful performance. After his startling run of performances in the ‘70s, Nicholson’s work here forms a marvellous coda before his part in Terms of Endearment (1983) marked his transformation into more of a personality than an actor.
Beatty offers some obvious, but well-handled narrative ellipses and motifs with symbolic suggestions, and some fine, small flourishes that give the narrative hints of poeticism rather than a mere flow of tableaux it threatens to become. Reed returns from one of his sojourns with an IWW leaflet with a half-written love poem on the back, a neat actualisation of the flip side of these people’s lives. For example, when Reed is first glimpsed in a brief vision of his adventures in Mexico to covered the revolution there, he’s seen chasing a wagon fleeing battle, and makes it on board. Towards the end of Reds, he’s caught in the middle of a White attack on a Soviet train; he again tries to escape chasing after a cart, but is left behind this time, outpaced by history and left stranded amidst its casualties. Or, Goldman’s aggressive dismissal of Bryant is counterpointed when she’s surprised by Bryant coming to Russia in search of Reed, a subtler and, in its way, more emotional payoff than the later reunion of the couple. Indeed, one of the singular achievements of Reds is that it sustains a sense of human intimacy (almost to a fault) in spite of mega-production trappings and a continent-spanning story. The film’s script was cowritten by British playwright Trevor Griffiths, with some added wisecrackery from Elaine May, who would later direct Beatty in the infamous Ishtar (1987). May’s touch is apparent throughout the film, like Reed’s riposte to “What as?” with “It’s almost Thanksgiving. Why not come as a turkey?” and, when Reed’s problematic liver causes him to urinate blood whilst in jail for activism, and a fellow prisoner observes, “This one even pisses red.”
Perhaps some of the reason for the film’s curiously niggling sense of a lack at its core lies in how, in spite of the richness of Storaro’s photography and the sharpness of Dede Allen and Craig McKay’s editing, Beatty’s direction, like that of most actors turned filmmakers, remains rooted in an overriding delight in the performance and behavioural intricacies. Beatty expends rampant amounts of time and energy to tease out details that a more experienced artist might have painted in moments. Reed, Bryant, O’Neill and others are only defined by what they say and do in relation to each other, and anything that doesn’t relate to this is sped through. Beatty’s intelligent casting gives the film a lot of extra dimension. As well as bringing on board a lot of fellow heroes of the American New Wave, like Nicholson and Gene Hackman as one of Reed’s gregarious but mainstream editors, he also offers some old-Hollywood faces, like veteran character actors Ian Wolfe and Bessie Love as two aged relatives of Reed’s. Beatty fills out other roles with smartly employed nonactors like Oleg Kerensky as his own father Alexander and literary figures Kosinski and George Plimpton (above), who give the film a sense of genuine linkage to the intelligentsia it’s depicting.
The machine-tooled precision of some of these turns points to what a good handler of actors Beatty can be even as he gives himself and Keaton too much rope. Stapleton won an Oscar, and very well deserved it was, for capturing the essence of someone passionate right through to the bone and pitilessly intelligent at the same time. Goldman, a major figure in E. L. Doctorow’s novel Ragtime, was left out entirely from Milos Forman’s agreeable film version near-simultaneously released with Reds, but here she is, roaring with life, provoking Reed and Bryant’s pretences, aching at being deported for her politics even as she proclaims adoration for America, “its mountains and its forests,” and refusing unlike Reed to dismiss the early signs of authoritarianism in the Bolshevik regime. Thus, she is the constant moral centre of the film as well as a source of automatic entertainment, and as such, she’s not in the film half as much as she needs to be.
The most consistently praised aspect of Reds is Beatty’s use of documentary interviews of still-living witnesses of the era, few of whom actually knew Reed and Bryant but who heard about them or generally inhabited the same sort of world. These include Miller (above) with his insolent Brooklyn wisdom, writer and suffragette Rebecca West, patrician former congressman and Red hunter Hamilton Fish III, and various other leftists, artists, bohemians, and socialites of the 1910s and 1920s. The intelligence and sensitivity of this aspect is indeed tremendous, capturing these ancient but still fascinating, richly experienced personalities on the very edge of mortality and memory, casting their minds back to popular songs, ancient love affairs (including some that never were), observations of people and movements, and archaic rumour. Beatty sometimes uses the witnesses as a counterpoint to his fiction, sometimes as a kind of rough-and-ready narration for his story, and sometimes to justify his own artistic choices, for the point that emerges from the collective voices is often that the exact truth of the past is impossible to capture. Beatty’s habit of framing his interviewees slightly off-centre against a black background seems to have influenced the aesthetic of Ken Burns, and yet he never identifies the people, leaving them as sharply specific and yet anonymous contributors. This touch emphasises an egalitarian approach to the voices, but ultimately Beatty subsumes them to his own vision, even as their loose and unnecessary exposition contributes to the fragmentary nature of the film’s second half.
The most striking sequence in Reds is a particular ode to the talent of Beatty’s editor, Dede Allen. The stirring climax of the film’s first half sees Reed and Bryant’s affair rekindle in exact accord with the October Revolution, the couple swept up in the midst of epoch-altering excitement, all scored to a rousing rendition of “The Internationale.” This sequence stands out not just because of the vivacity and style with which it captures the peculiar thrill of being part of a great movement, but also because it’s one of the few parts of the film that’s inventive, expressive cinema. Yet, it also ironically dismisses the most interesting part of the story, indeed the very point and totemic import of Reed’s labours, in a few minutes’ whirl of images. The peculiarity of Beatty’s priorities here, that he can devote so much of his extreme running length to domestic squabbles and made-up odysseys and actually move so cavalierly through the Russian Revolution, becomes questionable. But Beatty still manages to provide a flow of powerful and affecting moments. The sequence in which Reed and comrades storm the Socialist Party meeting from which they’ve been barred, with the chairman (John Hillerman) wrestling with Reed for the megaphone he snatches, is dynamic and droll. Well-visualised, but curtailed is a sequence of Reed trying to leave Russia via a hand-cranked rail car into Finland, crossing a chilling and vast landscape only to run into border guards, and Louise, making the same journey from the opposite end, reeling in alarm at the sight of a herd of stampeding reindeer.
There’s a sense of real strangeness and exoticism to the sequence in which Zinoviev drags Reed out to the Eurasian wilds to preach to desert tribesmen, and Reed finds his speeches calling for Socialist revolution are being tweaked for the local audience into a call for holy jihad. The subsequent attack on Zinoviev’s train by White soldiers is a late, brief, but still welcome spurt of action. Beatty is a good enough actor to at least sell Reed and Bryant’s reunion as he pleads to her, “Please don’t leave me,” capturing the aching sensation of finding something you love in the middle of an alien and hostile land. Similarly good, and surprisingly subtle, is Reed’s subsequent death scene, as the man expires, his remaining kidney eaten up disease. Beatty captures it as a series of indirect cues Louise witnesses in a stygian Soviet hospital as she goes to fetch him some water—a woman praying over an icon, a tumbled water cup, and a young child who seems like Reed reborn—and her return to find him dead is not surprising. Even if Beatty finally ended up only making another movie where a devoted wife weeps over her famous husband’s body, he still brings it home with an eerie and poetic touch. Beatty’s suspicion, expressed in 2006 when the film was finally released on DVD, that the film plays better today with its conscientiously precise charting of the way individual fervour and state aggression grows and wanes during wars and social upheaval, feels accurate.
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Director/Coscreenwriter: Raymond Bernard
By Marilyn Ferdinand
“No good movie is too long and no bad movie is short enough.” — Roger Ebert
If there ever was a film that perfectly exemplified Roger Ebert’s opinion for me, it is the 1934 French adaptation of Victor Hugo’s Les Misérables. In the days after I finished watching this underexposed masterpiece by an inexplicably obscure director, and I kept flashing to random scenes and faces at odd moments. It is not that any particular scene grabbed me, though there are some fine set-pieces in the film, it is the entire experience that captured me. I didn’t want to rewatch it, I wanted it to continue. I literally longed for it to be part of my life.
The pull of this sweeping, period melodrama has proven irresistible to filmmakers and audiences alike, set as it is during the turbulent 19th century in France when the republic forged by revolution in 1789 was ruled off and on by “citizen” kings who, along with the aristocratic elite, had an eye toward the permanent restoration of the absolute power of the monarchy. There have been at least 25 filmed versions of Hugo’s 530,982-word tome, spanning from a Lumière short in 1897 to 2012’s operatic extravaganza under the direction of Oscar winner Tom Hooper.
Les Misérables can be slanted almost any way a filmmaker or studio wants. Hollywood productions seem to favor a romantic line, with Jean Valjean more of a matinee idol, such as in the 1952 version with Michael Rennie as Valjean. In France, Victor Hugo is a monumental historical figure, cultural influence, and chronicler of decisive moments in French history. Thus, French adaptations of his works lean toward noble ideals and the public stage. Raymond Bernard, a highly regarded director in France who is nearly unknown outside his native land, made this 281-minute film in three discrete parts that I viewed in two sittings; even at this length, the film sticks largely with the core story of convict Jean Valjean from his final days in prison to the end of his life. Bernard, a Jew and son and brother of two French playwrights, Tristan Bernard and Jean-Jacques Bernard, cut his teeth in silent films and went into hiding during World War II. His father was sent to a deportation camp during the war; though released due to public outcry, the rigors of his imprisonment shortened his life. The experiences of Père Bernard and Jean Valjean in this regard are ironically similar.
The film strikes an almost miraculous balance of the politics and rebellious fervor, social malaise and sacrifice, rags-to-riches drama and romance Hugo offered by helping us identify personally with each of the characters through a considered dramatization of their stories. Key to Bernard’s film is his Jean Valjean, the craggy and robust character actor Harry Baur, naturally built to exhibit the physical strength we see in the first scene that enables Police Inspector Javert (played here by the great Charles Vanel) to find him every time Valjean changes locations and identities. Veracity in this detail is crucial to accepting the cat-and-mouse pursuit that forms the through line on which the secondary stories are hung, and in my opinion, Baur is the definitive Valjean in this regard.
However, Baur brings much more to the role than physical stature. He grasps Valjean’s native wit and survival instinct, and understands Hugo’s critique of the temptation to lose touch with society’s underclass as one rises in the world. When Valjean, now the mayor of a small town, learns that his suspicious police inspector (Javert, of course) is off to a trial where the defendant has been identified as his bail-jumping quarry, Valjean rides to the defendant’s rescue, but not before considering an actual fork in the road that could lead him off the path of truth and justice. Valjean keeps a 40-sous coin he stole from a young man to remind him of the base human being he became during his imprisonment, but he is not immune to being blinded by the light. When he fails to recognize Thénardier (Charles Dullin), little Cosette’s (Gaby Triquet) cruel guardian when she was a child, who has fallen as low as Valjean has risen, he sets himself up to become a crime victim and barely escapes murder, as well as rearrest by Javert. The undercurrent throughout Baur’s touching, understated performance is the desire to be free, of particular importance to the French, but also a universal imperative that has seen this tale resonate through the ages in many lands.
Valjean’s encounter with Monseigneur Myriel (Henry Krauss) is particularly satisfying in this version because Bernard offers it with simplicity, brevity, and without necessarily endorsing religious conversion as the key to reform and salvation. The scene serves to highlight the inhuman conditions convicts endured by emphasizing the wonder Valjean experiences at being shown common courtesies and having a real bed to sleep in; the man who had the decency to steal a loaf of bread for his starving nieces and nephews starts to emerge and comes to full bloom in short order. Baur is particularly affecting when he goes to Thénardier’s inn to settle Fantine’s (Florelle) debts for Cosette’s care and agrees to whatever the greedy Thénardiers ask without question or hesitation; when it appears from their increasing demands that they will never let Cosette go, he decides on a fair price, pays it, and simply takes her hand and leads her away. The scene plays particularly well today as a reminder that those for whom no amount of money is enough—I am reminded of a comment Bill Gates made about encyclopedia companies that didn’t aggressively capture the electronic market: “Oh, they have finite greed.”—can never behave in a truly human manner and that one simply must part company with them.
Fantine is treated in a more fully realized fashion here, with her story expanded in ways that while not escaping melodramatic excess completely, relieve her of the burden of being nothing more than a pathetic victim. We see her while still employed in Valjean’s bead factory, daydreaming, working slowly, and incurring the envy of her boss (Yvonne Mea) because of her beauty. Thus, we see Fantine as a vain, careless woman whose character only comes to the forefront when it comes to her daughter Cosette. The horror of watching Fantine have her teeth pulled in the 2012 version becomes something almost comic in this film, as a scene in which her future of selling her hair and teeth is foretold moves to a full-face view of Fantine with a gap where her front teeth used to be. The image has an odd quality of ridicule about it, like locking a petty criminal into stocks in a public square, thus commenting on the costs of foolish vanity. Nonetheless, Fantine’s story contains an appropriate amount of sadness as she falls fatally ill and dies without seeing her daughter again.
The final scenes in Paris that see all of the major players converge in street warfare builds with tension. The ill fortune and ill will of the Thénardiers collide with Valjean’s charitable instincts and a grown-up Cosette’s (Josseline Gaël) love affair with Marius Pontmercy (Jean Servais), an aristocrat turned revolutionary, animates the final reckoning between Valjean and Javert. Cosette is little more than a sketch as a young woman, a far cry from the overburdened little girl whose delight in a street carnival, a lively scene of French village life that particularly distinguishes this version, reveals a spirit that she has wisely hidden from her taskmasters. Nonetheless, the grown-up Cosette’s ardor for Marius and affection for Valjean are palpable, with Valjean realizing from his own, sad experiences that the spirit he saved so many years ago could be broken if Marius is killed. Among the most vivid characters in this part of the tale are Marius’ royalist uncle Gillenormand (Max Dearly), who provides comic delight in denouncing and worrying about his nephew in the same breath, and the Thénardiers’ youngest child Gavroche, played by Émile Genevois. Genevois returns this character to the cunning, adventurous boy whose defiance of the king’s soldiers in the final battle has nothing to do with becoming a martyr, as in the 2012 version, and everything to do with keeping hope of victory alive. He scurries in the dark collecting ammunition from fallen soldiers as he sings, in beautiful voice, in mockery; it is only a matter of time before an annoyed fusilier’s aim finally finds its target, but not before Gavroche has recovered 400 rounds for the cause.
With chaos all around and the rebellion doomed, Javert’s private hunt for Valjean, who is carrying a wounded Marius through the Paris sewers, forms a particularly tense scene that foreshadows Valjean’s capture and Javert’s victory. Watching the aged and injured Valjean, still strong but having more difficulty carrying the unconscious Marius, makes us fear that French law will win out over natural law. When Javert is waiting for the pair at one of only two gateways out of the sewers, all hope is lost. Javert agrees to have Marius taken by coach to Gillenormand’s mansion, after which he will take Valjean into custody. But it is Javert who realizes that he has been in a prison, locked away from human intercourse by the rigidity of the law. He frees himself in a way that will keep him out of the grasp of the pitiless authorities, but his suicide, like everything else in this film, is dealt with economically with a shot of circular ripples radiating from a central point in the Seine River. Valjean has the last word as he lies dying, wishing not to be remembered by anyone but Cosette, finally becoming the symbol for the French spirit Hugo always intended.
Location shooting in Paris during the final third of the film prefigures Neorealism and deepens the sense of history with which the French live and identify. In addition, German Expressionism must have been an influence on Bernard. The skewed camera angles, cubist-inspired sets, and deep shadows that give expressionist films their menacing power work well in this story of crime and punishment set against the backdrop of violent history.
To help examine Raymond Bernard’s place in cinematic history, The Criterion Collection has issued a set in its Eclipse series that contains this film and Wooden Crosses (1932). The Criterion word on the set:
One of the greatest and least-known directors of all time, Raymond Bernard helped shape French cinema, at the dawn of the sound era, into a truly formidable industry. Typical of films from this period, Bernard’s dazzling dramas painted intimate melodrama on epic-scale canvases. These two masterpieces—the wrenching World War I tragedy WOODEN CROSSES and a mammoth, nearly five-hour LES MISÉRABLES, widely considered the greatest film adaptation of Victor Hugo’s novel—exemplify the formal and narrative brilliance of an unjustly overshadowed cinematic trailblazer.
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Director/Screenwriter: Terrence Malick
By Roderick Heath
My journey from Terrence Malick sceptic to devotee has been surprisingly smooth, whilst admitting Malick’s signature flourishes can still provoke tendentious reactions, especially if one doesn’t entirely share his obsessive touchstones and specific brand of spiritual yearning. But it’s a rare thing in this day and age to see a great and fearless artist at the height of their craft, and Malick has moved into a zone all of his own as a maker of experimental films for a world stage, blithely selling semi-abstract art films to a mainstream cinema scene littered with cash-cow franchises, self-inflated provocateurs, and duly sincere indie films. Once Malick had a certain amount of company, but now that Stanley Kubrick’s dead and Martin Scorsese’s moved into his emeritus phase, Malick feels like the last remnant of the American New Wave still working in an argot of deeply personal yet fulsomely conceived cinema. Actually, he’s not quite the last, as Monte Hellman’s and Francis Coppola’s patchy but fascinating re-emergences have proved, but they’ve accepted their status as marginal figures, scrappy doodlers in the corners of popular cinema, whereas Malick still has worlds to conquer, and no time at all to sit and weep.
Conceptually, at first glance at least, To the Wonder is a minor grace-note by comparison to his artistically mighty The New World (2005), which studied the terrible beauty in the meeting and sundering of civilisations, and The Tree of Life (2011), a psycho-metaphysical treatise. The Tree of Life reversed Malick’s fortunes after the flop of The New World, though he seems to have pulled that off by bludgeoning a good percentage of its audience into confused respect through the awesomely beautiful conceit of drawing links between the genesis of the universe and the state of the individual consciousness as expressed through a young boy. To the Wonder, his follow-up, has been paying the price, but To the Wonder isn’t a lesser film than The Tree of Life: in fact, in many ways, it’s superior, certainly in terms of structure.
To the Wonder has its share of Malickian canards: lithe-limbed female forms stretching hands to the holy sky and dancing across the fertile earth, shots at eye-level moving through tall grass and up through trees to the bounteous sun, and fragments of pseudo-poetic voiceover that suggest a high schooler’s first stab at philosophical musing. The slightly self-satisfied, inverted focus in Malick’s earlier films, studying human violence from on high like one of his inscrutably photographed birds, has given way to a newly voluble contemplation of humanity in the face of a universe it once happily assumed revolved around it, but now knows is powered by awesome enigmas and dizzyingly remote forces. Malick, as in The Tree of Life, tackles a distinctively Christian ethos and ponders its connection to any individual’s sense of basic motivating forces—the push toward others and the internal battle of base and noble impulse. But there’s an abstracted quality as well to Malick’s consideration which keeps well out of the zone of simple religious screed; the angst and questioning and fear of the void are in there, too. The sun, which Malick always uses as the closest thing to a holy object, is remote as well as bounteous, as taciturn as any Egyptian or Aztec rock carving, and pray to it all you like, you’ll still have to find your own sense of glory. The title To the Wonder points to a conflation: the wonder is both a real place, the monastery on Mont Saint Michel on the Normandy coast, and a metaphorical one, the numinous binding state of love, romantic or private, divine or communal. Early in the film this hemispheric sense of love is spelt out in voiceover, united in compelling splendour but driving in different directions, and eventually links to a series of binaries: new world and old, man and woman, commitment and freedom, city and country, industry and nature, individual and community. Malick, however, has a distinct disdain for the simplicities of binaries, insofar as that whilst charting them, like a good Taoist, he also constantly hints at the unity of opposites.
To the Wonder is a necessary and in many ways revelatory addendum to Malick’s recent films, in part because it drags his concerns at last into what is more or less the present, and it provides, in William Blake’s parlance, Songs of Experience to The Tree of Life’s Songs of Innocence, engaging substantially with adult love for the first time since the pastoral noir of Days of Heaven (1978). Where femininity in Badlands (1974) and The New World was adolescent and protean, transitioning from one state to another whilst scarcely in control of itself, and ethereally maternal in The Tree of Life, here Malick at last gives us women, or at least “women.” There’s a healthy carnal joy repeatedly displayed in To the Wonder, however briefly, mixed in with the rhapsodic dances and plaintive poeticism in taking on one of the hoariest of all storylines, the romantic triangle, and doing impossibly original things with it. The film’s opening scenes, captured in the smeared and grainy tones of a digital camera, are a blurry whirlwind of familiar traveller’s epiphanies: glimpses of famous artworks and exciting places, snatches of movement, rest, and happenstance romance. Malick’s film proper begins by connecting things: we see our man and woman, Neil (Ben Affleck) and Marina (Olga Kurylenko), running, dancing, and standing still in Paris, the beauty of the foreign and old equally dazzling for both the stranger and the local when looked at through the eyes of romantic bliss, rediscovering the world.
Malick’s tale here is very simple, essentially a framework to hang his epiphanies minor and major upon, but it should be said that Malick’s story is, in terms of plot, no more or less substantial than dozens of cinematic love stories and situational studies: the distinction lies in Malick’s approach to the material, essayed as an immersive study in the ebb and flow of feeling and the way our interior voices constantly try to comprehend our often arbitrary natures. Neil meets Marina, who has multiple musical talents and seems also to be a dancer, on holiday in France. Marina and her young daughter Tatiana (Tatiana Chiline) move from Paris with Neil to the American Midwest. Malick’s desire to animate sensatory engagement between human (or emotional/mental/spiritual) and natural worlds (a realm of immutable facts, but eternally malleable contexts) has here reached something of a climax: his characters are not just characters but figures in a landscape, and the same goes for his landscapes, which are never free of an actual or implied observer or interacting presence, not just scenery but aesthetic tools. Many directors would settle for picture postcards of Mont Saint Michel in filming a romantic vignette there, but Malick uses it expressively and, yes, to use that most dreaded of critical words, symbolically. He gives us the hypnotic and unsettling sight of the tide slowly trickling over the causeway as surely as fate, and attunes to the hushed and ageless atmosphere of the cathedral interior, cold stone and timeless reverence as a forge for ephemeral, hot-blooded attraction between a man and woman.
The shots of the sand being slowly overwhelmed by the tide are repeated: it evokes both a strange, liminal horizon as echoed in the end times parable in The Tree of Life’s finale, and the process of solitude being supplanted by coupledom. Such is an incremental process and one, at least as far as To the Wonder essays, never completed: the tide washes over, but also retreats. The ebb and flow of affection, desire, curiosity, and misgiving between Neil and Marina is perpetually described by their positions in relation to Malick’s camera. Many descriptions of what Malick’s attempted here have summarised it as a kind of extended dance. The metaphor is perfect, and not just because of Marina’s constant recourse to dance as a means of expression, but because of this studied look at the way humans express without words. Marina’s physicality is a perfect contrast to Neil’s quiet, ponderous study of the world around him. Neil’s job tracking the environmental impact of industrial work is sufficiently lucrative and not so time-consuming that he can’t devote himself to life with Marina, except in the finite shadow of guilt and fretful contemplation that passes over Neil’s features as he confronts angry residents affected by his works and regarding the spreading pall of civilisation on the landscape. Malick seems here to be thinking of his father, who was a geologist. Neil communes with nature in a practical and modern fashion, and becomes the willing ear to the fears of people seeing the damage wrought upon their landscape by the incessant march of modern industry. But Malick’s ecological perspective, his stricken regard for humankind’s problematic relationship with its world, is posited through less an argot of earthy pragmatism or conscientious propaganda, than as another aspect of the same basic schism the rest of the film studies, a problem of inner nature.
Mostly, therefore, Malick’s exploration of the eternally contradictory bind of humankind’s relationship with its environment is expressed through everyday phenomena: places of living, business, shopping, worship, and the land beyond the fence, not quite wild, but not exactly subdued. Critic Stephanie Zacherak’s jab at Malick, that he never met a tree he didn’t like, neatly deflated the dippier side of Malick’s flower-child sensibility, but it fails to appreciate Malick’s relative disinterest in standard dramatic portraits and his way of utilising an intensely personal iconography of images that gain in importance as he returns to them. Landscape is never just landscape to his eye. To the Wonder as a title points to a specific structure, but Malick is fascinated throughout by human works, structures, abodes, labours, as functional and also as philosophical phenomena; the “wonder,” a pinnacle of historical efforts toward uniting earth and sky, humanity and god, is only a visual gateway to an exploration of modern, secular expressions of the yearning to balance contradictory desires and embrace beauty in the unlikeliest contexts. The sacred grandiosity of the seaside church segues into the neon-gilded gas stations burning in kaleidoscopic beauty, temples of fluorescent light and islands of humanity in the midst of churning traffic. Tract housing and small-town architecture looms dark and megalithic, communing with the sky and encompassing human dreams even in their arbitrary, inorganic newness, as if dropped in the middle of vast spaces. Supermarkets are dazzling cornucopias, to which Tatiana responds by dashing through the aisles rejoicing at “how clean everything is.”
Malick and cinematographer Emmanuel Lubezki film the spare and spacious beauty of the Midwestern landscape and the populations spread upon it with the same weirding, refamiliarising wonder turned on iconic European culture. A couple of Malick’s most breathtaking shots are studies in human abodes in natural contexts: one offers the houses of a suburban street, a cul-de-sac abutting recently conquered pastoral land where Marina and Neil reside at one point, under the rule of snow and blasting wind, the modern houses suddenly plunged into a medieval winter. The second is subtler and quicker, photographing the remote farmhouse of Neil’s childhood friend Jane (Rachel McAdams), with her and Neil within in warm light and the twilight rural landscape without, an image rife with evocative colours and contemplation, and one that captures the atmosphere of modern rural life more intensely than all but a few other examples I’ve seen. Home is a powerful notion for Malick: he loves his homeland, and he feels the sacrosanct aura that many invest in the places they have sprung from, evolved in, and left without forgetting, a note that pays off later in the film. Marina is struck at first by her New World as a place of bounteous space and riches, but, in one of the film’s scenes of extended dialogue, Marina is visited by an Italian friend, Anna (Romina Mondello), who decries the emptiness and false faces of the locals whilst encouraging Marina to return to her free-spirited ways. Whilst such familiar conflicts are invoked, as Marina is alternatively dazzled and alienated by the profundity of space, the disposition of the people, and the thinness of the cultural blanket about her, Malick himself avoids value judgments. Everything is endowed in his eye with both value and transience. Paris is depicted at first as a place of infinite riches, but when Marina returns there, it seems by comparison an oppressive labyrinth crammed with people, noises, and distractions, a stygian space of excessive civilisation.
After her visa expires, Marina returns to France with a willing Tatiana, and Neil seems content to let their relationship end: as Marina had said earlier to Neil, “I don’t expect anything. Just to go a little of our way together.” This is very much the film’s founding thesis, as a study in just how far people can go together. After Marina’s departure, Neil turns Jane, who is dogged by the melancholy memory of her young son’s death several years earlier and a disintegrated marriage. Jane possesses a veneer of wariness that hides both great potential ardour and dark reaction, each of which Neil experiences. The movement that encompasses Neil’s interlude with Jane is brief but represents one of Malick’s greatest achievements, a synergistic flow of images and snatched words replete with an almost fairytale beauty and rapturous expression that I knew even as I was watching it was a masterpiece of film shooting and editing. Malick makes his disparities obvious without recourse to explanatory dialogue: Jane, framed repeatedly with the horses she tends and bison, is, like them, native product of an open land, endowed with a robustness and rooted self-certainty even in the face of tragedy, plucking away at work on the ranch in the face of hardship, in contrast to Marina, who tends to run from hardship. This is no simplistic good woman/bad woman schism, however, as Malick explores the appeal and necessity of both temperaments, and Neil, in spite of the seeming ease in his relationship with Jane, is fatefully drawn back to Marina’s mercurial nature as an invigorating contrast and partner to his own.
Just as Neil and Jane’s relationship comes to life, Marina contacts Neil, wanting to come back to him after giving custody of Tatiana to her ex-husband. Neil breaks off with Jane, in spite of her ardent and slightly pathetic offer of herself with one of her tethering ropes for the horses wrapped around her own wrists, but quickly enough she’s thrusting Neil away and quite literally crawling away from him in forlorn anger. Jane is last seen in a dreamlike discursion as she moves through what seems to be her childhood home, a dark and cavernous space that conflates with Neil’s house, a place where Marina hovers outside like a dogging spirit. Jane climbs stairs and disappears into darkness in a relay of shots that capture the trio in a moment of transition standing at thresholds, on different floors, and beyond windows, all with telegraphed psychological meaning. Jane’s fragmented odyssey feels vitally important as she retreats from the frontier back into an Oedipal space of the home, the reverse journey of the main character of The Tree of Life.
The haunting qualities of the old prairie houses Malick perhaps spent much of his youth in, their cache of faded gentility and piquancy suggested in Badlands, is recalled here, charged with a vividly haunted sense of lost security and longing. This segues into Neil’s attempts to settle down with Marina, cueing one of the droller moments in any Malick film, as they have their marriage witnessed by a prisoner waiting his turn in court. Marina and Neil take some time to reconnect, but they soon passionately reunite. Marina immediately begins to strain against her newly settled life and the lack of sensory excitement around her, and finds herself engaged in a war between her affection for Neil and hate, lividly described in a pool scene as Neil and Marina’s playful, tactile delight in each other is suddenly stricken with her apparent offence and loathing. There’s a Dostoyevskian quality to Marina’s plight and struggle within herself: “What a cruel war!” she says at one point. Taken with a carpenter, whose slightly damaged look exacerbates his precious attractiveness, Marina finally, seemingly deliberately detonates her marriage by sleeping with him.
Malick is a poetic filmmaker, but not in the usual vaguely lyrical fashion. He takes a methodical approach to refashioning persona and parochial experience into a system of shared experiences, essentials, and universal observations, inner experience turned into communal dreaming. The only measure for success in this is the degree to which it can strike others with a sense of recognition, and in this To the Wonder worked for me. I received a jolt of recognition in Malick’s feel for the evocative wonder of some commonplace sights and experiences, like his study of newly built tract housing which plunged me back into my early years in a sprawl of new suburbs that seemed to hover on the fringe of invaded farmland, contrasted with the shaded hominess of my grandparents’ houses in a more settled and traditionalised locale, and his already noted attentiveness to the moods of rural and city environs. One great late scene finds Marina, after committing an act of infidelity, reeling along the side of a busy road and reaching a large intersection, boiling with traffic flow, light and engine noise, a crucible of existential angst, and indeed the sensation of force and danger at such locations is transmuted into a moment of ecstatically immediate emotion. Malick’s finite sense of the way personal affection is communicated through touch, proximity, attitude, is exacting, as he can find the pain and confusion in even the smallest and briefest moments when a lover turns away, and the relief when they come back. The payoff for this sensitivity lies in the most eruptive moment in the film, when Neil smashes the rear-view mirror of his car and drags Marina out of it to leave her on the roadside after she confesses her unfaithfulness, a moment that becomes an apocalyptic gesture.
Malick’s sensatory ephemera are woven in with his actual drama, part of what he’s trying express in an ontological fashion. To the Wonder is a concluding chapter to Malick’s grand foray through American history, which has already encompassed its birth, its intermediate schism of industry and rural existence, its elevation in WWII to superpower in existential crisis, the false security of the 1950s, and now finally, the present, still stricken through with the same fault lines of its birth. One aspect of Malick’s world view that feels almost radical is not just his hunger for mysticism in a secular, earthbound age, but his plaintive affection for a particular brand of provincial religiosity found in his homeland’s vast middle spaces, the sort usually caricatured as a fount of bigotry and bellicosity. As hinted in the film’s early scenes, the central romantic drama is eventually counterpointed with a spiritual drama. Marina is stricken with her exile from the church because of her divorce, attending local services and explaining her problem to local priest Father Quintana (Javier Bardem). Quintana, in turn, is beset by his own crisis of faith, a sensation that his sense of the binding properties of god, spiritual love, a world spirit, has abandoned him and left him as a social undertaker preaching to near-empty halls. He pursues his mission, however, venturing out into the poor districts of his Midwestern parish, trying to offer succour to the ruined people on the fringes of this society. A mark of Malick’s generosity is that he can take a sight most filmmakers would turn into a sneering portrait of First World dissolution, a large man snorting beer from a foam dome amidst the wreckage of a home, into a perversely beautiful depiction of ruination and degradation.
Quintana at once has ardent love of his job as knitter of social fabric but also feels its crushing weight, manifest in striking moments, as when he receives the despairing appeals of prisoners, one who kneels before him longing for a sense of forgiveness and others on the far side of visiting pen glass, and when he hides within his house from a gnarled drug addict who first rejects his aid and then comes seeking it, as if he’s hiding from faith itself in the fashion of biblical heroes like Jacob and Noah. That Quintana and Neil are brothers in their searching sensibilities is signalled late in the film when Neil and he are glimpsed in confabulation, and Neil follows Quintana in his daily rounds, each one a tragically beautiful adventure into human frailty. Malick’s characters are engaged in a kind of wrestling match with their individual nature and their animating force—personal ardour for Neil and Marina, maternal crisis for Jane, godly love for Quintana. Quintana regains his, oddly and implicitly, through the entwining of Malick’s images, via the experience of Marina and Neil losing theirs, as he suggests that in the sundering of individual love lies the essence of the greater kind.
Like Malick’s best films, To the Wonder gathers accumulated force in grand gyrations until it hits crescendos. It’s entirely fair to describe Malick’s structuring in musical rather than stage terms, and he encourages it often by tethering his various interludes to upsurges of specific music. To the Wonder then works in five movements. As a film, it feels unique in Malick’s oeuvre in the sense that it’s extremely autobiographical and revealing not just of personal experience but of artistic influence. Although The Tree of Life revealed Malick as another acolyte of Stanley Kubrick, here the influences are broader. The Searchers (1956) is repeatedly invoked with Fordian framings on the rolling prairies with bison and horses and characters in doorways, except that Monument Valley has given way to McMansions. David Lean is most often evoked: in the scene of Marina and Tatiana leaving Neil alone and the suddenly solitary male dashing back through his house to watch their car depart, Doctor Zhivago (1965) leaps to mind, and Lean’s feel for landscape has never seemed more clearly influential on Malick than here. Much like Lean’s concept of the poetic hero of that epic as more watcher than engaged in history, haplessly locked in love affairs whilst ideology reshapes the world aggressively, similarly here, Affleck’s Neil says little, acting as more the fulcrum for the dramas of his women than protagonist. Like Lawrence of Arabia (1962), To the Wonder can be described as a kind of character study where a level of frustration in the inability to actually penetrate the character is a definitive aspect of the narrative. Thematically, particularly in the form of Father Quintana’s diary of a suburban priest, Robert Bresson feels vitally close; indeed, he was probably in there all along.
But Malick’s closest creative relative as an American artist may not be other filmmakers, but rather Andrew Wyeth, a realist painter who nonetheless offered such intensely studied, obliquely conceived pictures that they always seem to vibrate with a sense of hidden elements and forces. In much the same way, Malick constantly alchemises images into emotions, which is the very aspect of his films that remain hardest for the more literal-minded to grasp. To the Wonder does represent another stage in his vision, however, if only because here Malick firmly hints at real experiences that have become inseparable aspects of his artistic imagination. Marina feels like the final condensation and archetype of the female who’s flitted through his last four films in variations, childlike but not childish, ethereal but also sensual, wounded but not ruined, perpetually enticing and yet bound to slip through one’s fingers. Marina’s neurotic flightiness and possible overtones of a developing mental illness, are distinctly suggested, as in later scenes her actions become increasingly less coherent. After they’ve separated, Neil goes to visit her in the apartment she’s now keeping and finds her idly cutting pictures out of books. Yet the final sequence of images suggests that far from spinning off into bleak realms, Marina remains an icon of unfettered life. Affleck’s face, never the most expressive of actorly instruments, becomes here Malick’s Mt. Rushmore of stolid American virtue, or perhaps an Easter Island statue, but Affleck’s flashes of good humour and play give Neil sufficient life. But the essence of the film is Kurylenko’s performance, quite an epic piece of actor’s art in spite of Malick’s odd way of shaping it, as she finds the underlying unity in Marina’s perversity. Perhaps this is the interesting contradiction in To the Wonder that’s made it Malick’s least rapturously received film so far, but that also makes it a great achievement nonetheless. Under the surface, which pretends to the usual beatification at the end, it’s a flailing, pained study in the impermanence of things.
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Director: Akira Kurosawa
By Roderick Heath
Akira Kurosawa’s plummet in the late ’60s from the pinnacle of Japanese cinema to a state of almost complete artistic annihilation was a near-fatal interlude in the great director’s life. His partnership with favourite actor Toshiro Mifune had collapsed, and after the painful flop of Dodes’ka-den (1970), he was forced to pass on directing duties for the Japanese sequences of Tora! Tora! Tora! (1970) to Kinji Fukusaku. Kurosawa eventually attempted suicide during this period of crisis. He made a slow, but heroic resurgence thanks to the seeds he had planted decades before in the fertile soil of the international film community, which eventually rallied to his aid as a variety of sources provided him with financing. This spurred a surprising rally of supreme creativity before fading with some lesser but fascinating grace-note works. As well as being the last grand spectacle of his career, Ran provided a closing chapter in his trilogy of loose Shakespeare adaptations—Throne of Blood (1959), spun from Macbeth, and The Bad Sleep Well (1960), a riff on Hamlet. Ran took the Bard’s King Lear and resituated it in the age of Japan’s brutal civil wars of the 1500s. The subject immediately evokes not only Kurosawa’s career-long fascination with attempting to meld Eastern and Western cultural styles, themes, and epic traditions, but also the man’s own travails in the previous 20 years, as the dazed and crushed former Lord wanders about a cruel landscape owned by the young upstarts. The result was possibly the greatest film of the 1980s.
Tatsuya Nakadai, long second-fiddle to Mifune in Kurosawa’s films, including losing fights to him in both Yojimbo (1960) and Sanjuro (1963), had emerged in Kagemusha as his new actor-star. Nakadai, insolently handsome and lethally cool as a young actor, evolved into a fine tragedian as middle age loaned him a worn and uneasy countenance. Here Nakadai took on the Lear role, redubbed Lord Hidetora Ichimonji. The former ruthless conqueror, still physically robust at 70 as proven in the opening as he kills a boar in a mounted hunt, is now succumbing to age’s predations—falling asleep in the middle of chatting with guests and prone to bouts of almost senile disorientation. Sensing, if not quite admitting, his waning powers, he decides to hand over the reins to his eldest son Taro (Akira Terao), whilst giving control of other portions of his fiefdom to second son Jiro (Jinpachi Nezu) and young Saburo (Daisuke Ryû).
The mood of the opening scenes is deceptive in their summery tranquillity, proving rather hypnotically tense. Kurosawa, the ever-great utiliser of ambient noise and weather harbingers, bathes the scene with the droning of insects and watches the seething clouds sweep in, perceiving something malevolent in nature and its barometric relationship with human behaviour. The insects are gnawing their way through this seemingly peaceful handover of power, as ritualised scenes of the two elder sons making their obsequious pronouncements of admiration and loyalty to their father proceed. The moment in which Hidetora hands an arrow to each of the brothers and has them snap them, and then gives them three, which two of them can’t break, has the precise flavour of something out of folk wisdom, as does Saburo’s lesson-altering decision to break the three on his knee. The devoted but unsentimental Saburo mocks and shows up the rhetoric of both father and brothers, and gets exiled for his pains, along with clan warrior Tango Hirayama (Masayuki Yui), who sticks up for him. Saburo’s behaviour, at least, impresses Hidetora’s guest Lord Fujimaki (Hitoshi Ueki) sufficiently to offer him marriage to his daughter and a place in his clan, with generosity and also perhaps with an eye to the possibilities the course of events could offer him.
The evil mood lurking within the sun stupor of this opening is soon given tangibility. What Hidetora takes for peace and stability is merely a pause for breath, with all the old forces he only managed to cage after riding them without a pause or hesitation, ready to bust loose again and lay his world to waste. His sons, except for Saburo, have learnt well from the school of predatory behaviour Hidetora specialised in, but they’re not of the same calibre in character. Saburo’s disappearance from the scene clears the ground for an inevitable process whereby the elder brothers, the moment they have control of infrastructure and manpower of the clan, use it in a programme of conquest and back-stabbing. Hidetora is humiliated when Taro makes him sign an official renunciation of his power, and his sons use the pretext of the satirical boisterousness of Hidetora’s bodyguard and his Fool, Kyoami (Peter), to eject their father and Lord from their castles. Hidetora and his retinue, including his concubines, take shelter in a third castle that was to be Saburo’s, which Saburo’s own loyalists readily abandon so that they can go join their hero.
I’ve always had the greatest fondness for King Lear amongst Shakespeare’s tragedies: if Hamlet is the great myth of perplexed youthful conscience, Lear is the same for outraged elderly spite, fuelled by a folk-myth’s direct metaphorical force. I’ve seen, and I’m sure you have, too, real people hit their Lear phase in life, when everything they built, their accomplishments and labours crumble down around their ears: it’s not a pretty sight, and few have even the solace of such epic spectacle. Kurosawa’s screenplay, written with Hideo Oguni and Masato Ide, adapts and respects the Shakespearean original, but also adds a layer of relentless, more specific cynicism that subverts the usual, if often nominal, respect for hierarchical benevolence found in Shakespeare’s plays. By changing the wicked offspring to men—presumably the three daughters of the original would have been impossible to transpose convincingly to highly patriarchal, period Japan—Ran makes fierce and relentless sport of the values of the culture it portrays: the fetishising of war and respect only for power on all levels.
The film’s title means “chaos,” and chaos is not merely physical disaster here, but also the threat of existential disintegration of all standards and morals. Saburo’s and Tango’s urgent warnings to Hidetora of the way words mask violence falls on the deaf ears of the self-deluding old man whose one-time strength seems to have been his lack of self-delusion. Ghosts lurk behind the facades of family and fortress. In his family relationships, Hidetora is most fond and reverent of Jiro’s wife Lady Sue (Yoshiko Miyazaki), who is the daughter of a rival lord he annihilated. Sue is a dedicated Buddhist who believes in forgiveness, an attitude that causes Hidetora more pain than abuse would. But Hidetora has instilled more than enough familiar emotion in Sue’s evil alter ego Lady Kaede (Mieko Harada), Taro’s wife, also a survivor of an annihilated clan, but one who has no interest at all in forgiveness: she’s looking for ways to cause the Ichimonjis to collapse from within.
Kurosawa finally lets the film’s mask of concerted, grimacing reticence slip, and erupts into one of the most astoundingly staged, apocalyptic sequences ever committed to film, as Taro and Jiro’s forces combine and are let into the castle walls by two of Hidetora’s treacherous lieutenants. The castle is high on a volcanic mountainside, reminiscent of the setting of Throne of Blood, and as the enemy armies flow across the landscape, the wind assails them and matches their motions with ribbons of billowing ash. Primitive rifles bash great bloody holes in flesh, pummelled and curtailed humans loll about in pools of their own blood and crawl about whilst stuck with arrows until they look like porcupines. Hidetora descends a high staircase from the keep to do battle like a classical Kurosawa hero, only for his sword to break with the first soldier he strikes. Hidetora’s loyal concubines, the subject of a subtle but enormously meaningful clash of protocol forced early in the film by Kaede, now knife each other rather than be taken or hurl themselves in front of Hidetora to absorb the bullets being fired his way. Finally, as the castle goes up in flames about the lord, Taro dies from a bullet in the back fired by Jiro’s chief retainer Kurogane (Hisashi Igawa). Hidetora, unable to find a blade with which to commit seppuku, is suddenly engulfed in a dissociative daze and wanders out amongst the enemy soldiers who watch him pass by in bemusement; Jiro won’t actually kill the completely isolated patriarch, who wanders out into the wind-thrashed hills to go pick flowers.
This entire sequence is as disorientating and terrible as anything in the same year’s Come and See, Ran’s chief rival for the crown of the ’80s, as well as obviously a powerful influence on the famous Normandy opening of Saving Private Ryan (1998). The wonder of it is that it seems both brutally realistic and also highly stylised: Toru Takemitsu’s score here rises up from his familiar, near-ambient clicks and drones to infernal swarms of brass and strings. All other sound is blanked out, whilst blood and flame and the flags worn by the armies’ soldiers to differentiate them are rendered like swirls of calligraphic colour upon bleak, grey earth. In the first scenes of the film, the three sons are each designated by the coloured kimonos they wear—Taro yellow, Jiro red, and Saburo blue—and thereafter, each side is designated the same way, a simple device that makes the delirious rampages of the armies coherent.
Hidetora, once hurled out of the world of men, wanders in nature only be found by Tango, who has attempted to return to his Lord’s favour and is initially rebuffed, and Kyoami, who, seeing the state of Hidetora, erupts in a tragic-rhapsodic song and dance, instantly transmuting hard fact into artistic paean. Here, Kurosawa takes Kyoami, analogue of Shakespeare’s Fool, a character allowed to step outside the boundaries of medieval protocol to comment on both character and action with an almost meta-textual lenience, and combines him with the figure of the benshi, drawn from the traditions of kabuki and utilised to narrate and explain silent films. Fascination with the didactic art of the benshi, at odds with the ambiguity of narrative image-making, stayed with Kurosawa right through his career. Cinema owners in Japan had actually hired retired benshis to explain the complex cinematic layering of Rashomon (1951), and the benshi tradition flickers up throughout Kurosawa’s career, for example, in Princess Uehara’s prayer-rant in The Hidden Fortress (1958). The result is an outlandish, yet gripping moment, as Kyoami seems to occupy a nexus of art, life, death, nature, and humanity, wildly exultant at the spectacle of the disintegration of his Lord’s power and the certainties of the world he represented: for a moment there is only art, his art, standing between mankind and annihilation. Similar motifs would pepper Kurosawa’s impressive, if inevitably diffuse follow-up Dreams (1989).
Hidetora and his two hapless helpmates look for shelter in the storm and find instead only further icons of Hidetora’s own past mercilessness returning to mock him and drive him deeper into hysteria: the trio find shelter in a small shack, which proves to be the home of an ambisexual figure who first recalls Kurosawa’s figuration of the witch in Throne of Blood, but proves to be Tsurumaru (Mansai Nomura), Sue’s reclusive brother, blinded by Hidetora as a child to ensure he would never pose a threat. The world has inverted; Tango and Kyoami try to get Hidetora out of the wilderness and under shelter, but when enclosed with Tsurumaru, playing his haunting pipe, Hidetora scratches at the walls, desperate for release. Later, Hidetora stumbles around the ruins of the clan’s ruined castle in a helmet of reeds and flowers given to him by a playfully satiric Kyoami, who shrinks in shame under Tango’s gaze when he sees Hidetora. The hypnotically intense early sequences give way to an equally composed, yet increasingly frantic and existentially despairing Beckett-esque sense of directionless grief in the latter stages. A second storm looms as Saburo, hearing word of Hidetora’s isolation in the wilderness, brings his small party of soldiers onto Ichimonji territory, while Fujimaki and fellow warlord Ayabe (Jun Tazaki) hover on the hills behind: to watch Saburo, or take a chance to swoop down on Jiro’s forces?
Kurosawa and Nakadai invest Hidetora with the arrogant pride of a man used to ordering the world how he wants it, but which also suggests an unconscious desire to test the structure of the world he built. He takes as much part in the destruction of it as his sons do, through not only his pugnacious blindness to the likely results of his own acts, but also in his refusals to bend in situations until there can be no turning back. Hidetora’s waning physical mastery is still communicated in the opening boar hunt, and again in a mordant moment in which he saves Kyoami from one of Taro’s samurai, infuriated by the satiric song the Fool was singing about Taro: Hidetora plants an arrow in the back of the samurai from high on the keep with brilliant warrior art and startling, cold-blooded judgment. Such is the kind of authority he’s used to wielding and his signal to all and sundry that he’s still the Lord, master of life and death, but it’s a power he has given up, and this act proves catalyst for Kaede’s goading of Taro into removing the old man from the political equation.
Increasingly infuriated by his sons, Hidetora finally walks out on Jiro, keeping his back to him as his men close the castle door between them—a showy act of rejection even though he’s only dooming himself. Hidetora wants to leave behind a more just world, in truth, one in which bonds of fidelity, oaths, and family are powerful enough overcome the Ran; instead he courts the oncoming dissolution like a toreador taunting the bull, in an all-or-nothing bout with nihilism. The irony of the story is at least partly that not everything gives way to the Ran. The bond of Saburo’s respect for his father, like Sue’s pacific forgiveness, is unbearably painful to the old man, and Hidetora regains his lucidity sufficiently to have a genuine, if brief, reconciliation with Saburo; Kurogane, loyal to his master enough to become an assassin, nonetheless refuses to exterminate the innocent. But by story’s end, the vulnerability of these good things in the face of rampant chaos is chillingly recapitulated.
Amongst Kurosawa’s female characters, it tends to be his most desperate victims and his spidery femme fatales that hook most firmly into one’s memory. Isuzu Yamada’s transposed, kabuki-garbed Lady Macbeth in Throne of Blood was the most memorable and original aspect of Kurosawa’s cultural translations. Having turned Lear’s daughters into men here, Kurosawa fittingly alters the insidious bastard Edmund into the breathtaking Kaede, and slowly, but surely, Ran turns from the tragedy of Hidetora to the Jacobean saga of Kaede. Having manipulated her first husband into squeezing out Hidetora, she plays Jiro like a violin when he comes to her to take over the house of Ichimonji after arranging Taro’s assassination: having gotten him alone, Kaede slides in close, her dress scuffling in insidious motion, until she’s close enough to pounce on Jiro, steal his dagger, and cut slices in his neck until he begs her forgiveness. Laughing in gleeful mockery of the easily cowered warlord, she shuts all the doors to the room, straddles him, and licks the blood from his neck in an erotic frenzy. It’s a riveting scene that Harada pulls off incredibly well.
Kaede, working from the inside out rather than with armies, moves far beyond victim or even avenger to become a force of total destruction, pushing Jiro into a fatal final battle that sees the Ichimonji realm totally destroyed. Her seduction of Jiro is prelude to this total nihilism, which she seeks to make good by having Sue assassinated. She has Jiro commission Kurogane to do the deed, but in spite of having helped Jiro take over, the loyal warrior reveals a surprising moral streak, baulking at such a pointless killing. He instead plays a practical joke on Kaede, presenting her with the head of a fox sculpture from a shrine in place of Sue’s, and making an obvious allusion to Kaede being the secret fox devil eating away at the body politic from within for Jiro’s benefit. Kurogane instead gives Sue a chance to escape and take Tsurumaru away with her.
The interesting thing about Kaede is that she could easily be considered a tragic heroine, except that she’s given herself so completely to the violent world that she’s become rather a perfect incarnation of the monstrous spirit of the age. Her determination to kill Sue is just as wilful a courting of moral chaos as Hidetora’s and all the more conscious of its meaning: she determines that absolutely nothing will be left behind. In the whirl of slaughter and dissolution with which the film concludes, Saburo is shot dead by his brother’s assassins, leaving Hidetora, right on the brink of rescue, so contorted by grief that he flops dead upon him. Meanwhile Kurogane is handed Sue’s head by an assassin who got the job done, and the film enters the ninth circle of hell, a move Hidetora had already signalled in one of his mad cries. Kurosawa cuts violently from the midst of war to the sight of Sue and her handmaiden lying beheaded outside Tsurumaru’s hut, the pastoral beauty of the scene making the juxtaposition all the more grotesque. It’s impossible not to relish Kurogane’s swift retaliation in confronting Kaede, who stonily declares the success of her efforts: Kurogane hacks off her head with a single stroke of his sword, as well-deserved and dizzying as movie deaths come. And yet it’s a hopeless gesture in another fashion, simply finishing off Kaede without doing a thing to save the world from what she accomplished.
Kurosawa’s brilliance as an artist of the plastic space of the cinema screen is in constant evidence throughout Ran, including, of course, the symphonic way he shoots the battle scenes, but also in the jarring simplicity of Kaede’s assault on Jiro. Her death is even more startling: Kurosawa’s camera quick-reframes away from where Harada sits at centre frame, craning up slightly, so that she’s sitting just beneath the edge of the frame: when Kurogane swings his weapon, he abruptly paints the wall behind with a geyser of blood like some abstract expressionist hurling paint about. So firm is the impression of this moment you’d swear afterwards, as I did for a long time, that you actually see her head cleft from her shoulders. But there are subtler moments of such cinematic concision, too, including in the eerie scene in which Hidetora, Tango, and Kyoami realise Tsurumaru’s identity, all three men framed around the younger man, their eyes glowing in fearful recognition from out of the shadows, as if they’ve all fused together into some hydra of guilt and fear. The final moments of the film depict Hidetora’s and Saburo’s bodies being marched across the bleak volcanic plain, whilst Tsurumaru, left alone in the universe, stumbles close to the edge of his family castle’s ruin, dropping over the precipice the Buddha icon Sue gave him for safe-keeping. A blind sexless figure teetering without a god on the edge of space—it’s one of those rare closing images that leave you with teeth clenched so hard you wonder if you’ll get them unstuck again.
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Directors: Sergei Eisenstein, M. Filimonova
By Roderick Heath
The creation myth for Sergei Eisenstein’s final work is as vast in scale and resonance as any epic movie. Like most other Soviet filmmakers, Eisenstein was forced to flee east during the German invasion and near-capture of Moscow during World War II. Away from the capital, Eisenstein, whose relationship with the state and Stalin had gone through many rollercoaster switchbacks, had been ostracised when his initially successful Alexander Nevsky (1938) had been embarrassedly put away following the Non-Aggression Pact with Nazi Germany, and then rehabilitated after Operation Barbarossa. Eisenstein struck upon the idea of making a film about one of classical Russia’s most controversial figures: Tsar Ivan IV, the self-declared first “Tsar of All Russia,” whose nickname “Groznyy” (usually translated as “Terrible”) encompassed the awe-inspiring and fearsome figure he remained in the Russian memory. Stalin himself made no secret of his admiration and emulation of the man, and this helped Eisenstein get the project off the ground. The result was another of many fiascos that plagued Eisenstein: the second part of the proposed trilogy was shelved and left unseen for more than a decade, well after Eisenstein had died at only 50 years of age. Eisenstein’s film, whether deliberately or not, commences as an expressionist panegyric to ruthlessly strong leadership and curdles steadily into an hysterically gothic, insidious portrait of power corrupting. Ivan’s reign of blood, enforced by his cabal of loyal bodyguards, the Oprichniki, bore too potent a resemblance to Stalin’s purges and the horrors wreaked by the NKVD.
The actual film moves beyond the dead-ahead narrative simplicity of Alexander Nevsky, whilst pushing Eisenstein’s interest in stylising his cinema to the point where it started to resemble Wagner’s ideal of the “total work of art,” encompassing not only drama and visual artistry, but also music and a quality akin to dance, mime, and opera in the acting styles. During his stay in Mexico, Eisenstein’s friends Diego Rivera and Frida Kahlo had encouraged him to regard his movies as “moving frescoes,” a phrase which describes much of Ivan the Terrible perfectly.
The first film commences with young Grand Prince of Muscovy Ivan being crowned with splendid pomp as the Tsar of the new super-state and declaring his nation as the third and enduring Rome. Ivan’s openly announced plan is to break the power of the aristocratic boyars, whose in-fighting and factional cynicism he blames not only for the deaths of his parents, but for keeping Russia from achieving unity against its enemies. His young fiancée Anastasia Romonova (Lyudmila Tselikovskaya) comes from a family that seems to be behind him, but Ivan’s friends are still few. At his wedding feast, one of Ivan’s friends, Prince Andrei Kurbsky (Mikhail Nazvanov) still tries to woo Anastasia, his former flame, and another, Fyodor Kolychev (Andrei Abrikosov), announces he’s going to avoid the inevitable power struggle by becoming a monk. The feast is interrupted by infuriated common folk, led by hulking Aleksei Basmanov (Amvrosi Buchma) and the chained, seer-like Nikolai (Vsevolod Pudovkin), who threaten to kill Ivan if he doesn’t follow through on his promise to break the boyars. To everyone’s surprise Ivan blesses Basmanov and repeats his vow.
Ivan faces many formidable opponents, but the most formidable is his own aunt, the fiendishly glowering boyarina Efrosinia Staritskaya (Serafima Birman), who wants to place her own simpleton son Vladimir (Pavel Kadochnikov) on the throne. Even neighbouring Kazan Khanate declares war on him, but Ivan, with Kurbsky as his general, musters a great military force and conquers Kazan instead. The potential power of a united Russia is confirmed, but Ivan falls ill while returning from the war, and the boyars, with Staritskaya leading, refuse to swear allegiance to Ivan’s infant son. Only Kurbsky emerges from this smelling like a rose, because while trying yet again to seduce Anastasia, he hears of Ivan’s recovery and so makes the pledge to the young prince. This pleases Ivan, who sends him off to war in the west against the Polish and Livonians, who are conspiring to stifle Russia’s trade with England. But Kurbsky, after losing a battle, goes over to the enemy, and Staritskaya sets out to assassinate Anastasia because her attachment to Ivan keeps her relatives in check. She tricks Ivan into letting her drink from a poisoned cup. After Anastasia dies, Ivan is convinced by his chief henchman Malyuta (Mikhail Zharov), Aleksei Basmanov, and Alexei’s son Fyodor (Mikhail Kuznetsov) to confederate a force of commoner supporters who will become totally loyal to him. Ivan does so, creating the Oprichnina, and then leaves Moscow for a small town to wait for the people to demand his return.
Eisenstein had moved a long way from Socialist Realism, as well as the mostly efficient, but rather stagy style then dominant in most western national cinemas. His work here is a constant flow of synergistic illustrations in which the actors are as angular and bristling as the set details and props. Eisenstein never meant, of course, for Ivan the Terrible to be his final, summary work, but that’s what it became, and it’s interesting that the film stands at a nexus, filled with allusions not only to the historical past, but also to cinematic past. It references silent film expressionism, particularly Paul Leni’s Waxworks (1924, the last episode of which was a similar fantasia on Ivan), and Josef von Sternberg’s The Scarlet Empress (1934) throughout in the sheer organic tangle of the historical Russia on display. The amusing casting of Pudovkin, one of Eisenstein’s greatest colleagues/rivals of the silent era, adds to this impression. Yet it’s also a forward-looking work, newly sophisticated in the blending of Eisenstein’s belief in a symphonic, constantly flowing imagism and the techniques of sound cinema. Where Alexander Nevsky needed its Prokofiev score much more than it needed dialogue, here the anti-realistic dramatic exchanges are nonetheless important. The next generation of Russian directors like Andrei Tarkovsky and Sergei Paradjanov would build upon Ivan the Terrible’s precepts for constructing a totally immersive kind of cinema.
Eisenstein had become interested in kabuki theatre when visiting Japan in the late ’20s, and that experience bore fruit here in the intense, highly formalised gesturing and precisely choreographed movements and expressions of the acting. Such an element is easy to mischaracterise: within these theoretically stifling parameters the actors are still good, and Cherkasov pulls off the difficult demands made on his performance with fixity of purpose in uniting disparate and original approaches to filmic drama, particularly as his Ivan deepens from self-righteous crusader to sardonic, mocking ogre. But it’s also a long way from traditional realism. The architecture throughout the film’s elaborate set design subordinates humans to the caprices of space or the lack of it, like the many low doors that require the actors to bow to get through, and the Escher-like, criss-crossing stairwells and passages where nothing is either truly private or expansively free. Ivan the Terrible takes the historical remoteness and Byzantine atmosphere of dread and deceit as licence to paint the setting as a primal and psychologically manifest expression of a corrupt and dangerous world.
Initially, however, Eisenstein’s film enshrines a vision of Ivan that is idealised and idolising, and geopolitical resonances are easily and aptly mined. Ivan, first glimpsed as a fresh, energetic man in his prime who declares he’s going to take on the world and win with a young man’s self-conviction, is feted as a hero standing up for his nation and his subjects against entrenched aristocratic interests. He declares his plans whilst still in the cathedral, to the shock and outrage of both the boyars and the church, to tax everyone, maintain a standing army, and secure domestic control over seaports and trade routes currently controlled by other nations. Foreign envoys watch and peevishly predict his failure in his reforms and mock his pretensions to being Tsar of all Russia, except for a bespectacled Pole who notes, “If he’s strong enough, all will agree.”
Ivan is painted as the man willing to do anything to ensure the unity of his nation as the only way it can stand up to the invasions of other countries. This point is proven quickly when the envoys from Kazan come to declare war on Muscovy, and the delegate gives Ivan the gift of a knife with which to commit honourable suicide. Ivan instead reacts with exultation at the challenge, eager to prove the potency of his new super-state. When the band of furious common folk, led by Nikolai, invade the palace wanting to clobber boyar heads, Ivan comes to meet them and promises them that criminals trying to stir up panic by falsifying bad omens in the populace will be caught and executed, a promise that impresses them. “We will crush sedition, eliminate the treason!” Ivan declares in repeated variations, and even on the battlefield he’s being warned against the potential treachery of boyars, seeming to justify Stalin’s paranoid purges of the Red Army. A subplot invokes Ivan’s efforts to trade with England, sending envoys to tell the English to send their ships into the White Sea to Archangelsk, both a true historical detail and a neat echo of the convoy supply route between Britain and Russia still running when the first film was released. Ivan’s retreat from Moscow and subsequent restoration resemble that flight from Moscow by Stalin, Eisenstein, and the government when the Nazis reached the city’s suburbs.
Gold coins poured on Ivan at his coronation prove to be the first line of a narrative rhyme, for later, dishes are filled with coins by soldiers marching to war with Kazan, to be collected after battle to accurately count the dead: such is the precise totemic reflection of Ivan’s power over the people and theirs over him. The subsequent siege sees Kurbsky stringing up Mongol prisoners on the Russian barricades, the arrows fired by their brethren in the city killing the pinioned captives, before the sapping under the city results in a colossal mine blowing a hole in the fortifying wall. When Ivan falls ill after capturing Kazan, he begs the boyar grandees to swear allegiance to his son while sprawled weak and disoriented on the floor and pleading with physically helpless. but emotionally powerful despair. Their stone-faced gloating makes clear just how much he’s alienated them; Ivan’s determination leaves him increasingly isolated and lacking people he can trust, losing first Kurbsky, and then his wife, a lack he sets out to correct by forming the Oprichnina.
Ivan even begs Fyodor Kolychev to return to civic life and take over as Metropolitan of Moscow, but even he proves more an enemy than friend, as he lets his boyar relatives talk him into trying to curb Ivan’s power with his religious authority. When Kolychev tries this, Ivan ruefully declares, “From now on, I shall be exactly what you call me—terrible!” The general tone of the film is increasingly dark and twisted, played out quite literally in the acting styles, in the perpetual glower of Staritskaya and Ivan’s hawkish, increasingly gargoyle-like appearance, his swooping, bowing, and hunched-over stances. Yet there is still humour in the film, particularly in Eisenstein’s wittily framed, visual puns and dense, Brueghel-esque shots. Ivan’s European coronation guests, reacting in outrage to his plans, have great, frilled collars that fill the screen and seem to interlock, a wall of impressive, yet easily demolished starched cloth. The King of Poland’s court possesses a chessboard floor upon which the knights and bishops and pawns pose. At Ivan and Anastasia’s wedding, the camera peers directly down the length of the table as the guests strike their cups together over the rows of identical candelabra. Mulyata, to unnerve the boyars, stalks about the palace literally peeling his eye to remind all and sundry that he’s always on the lookout.
Interestingly, however, whilst the first part is generally regarded as the best, I found it merely a cheque that Eisenstein wrote and then cashed with the second part. Part II – The Boyar Conspiracy sees the rush of pageant-like, sprawling historical detail give way to only a relative few, almost operatic key scenes, and the flat, declarative, dramatic pitch of the first part likewise resolves into something more subtle and emotionally penetrating. I suspect the Ivan the Terrible diptych had a large influence on how Francis Coppola conceptualised the first two The Godfather films for the screen, for those gangster films follow a similar arc in setting up Michael Corleone as a self-justifying antihero, and then slowly revising the portrait into that of a craven, self-deluding monster. The second episode alters the meaning of the film considerably, as the characters and their different viewpoints become more substantial, and Ivan alters from posturing hero to sardonic, mean-spirited tyrant. The boyars likewise cease to be a mere implacable mass of impediments: the moral quandary of Kolychev is given credence as he tries to curb Ivan’s power and save lives. When the two clash in church before an audience of boyars, a piece of religious theatre plays out with children acting out a parable about the King of Babylon who would have executed three Israelites if not for an angel’s intervention, a part Kolychev is called on to play; the parable is pointed enough to make children watching realise Ivan is the wicked king. There’s a tacit acknowledgement here of the power of smuggled messages in drama that hints why the film’s portrayal of Ivan is being revised. Small wonder Stalin was so furious at Eisenstein the second time around.
In Part II, Ivan is still mourning Anastasia’s death, and, realising that she was poisoned and that Staritskaya was almost certainly responsible, faces a crisis that violates one of his few remaining ideals, the untouchable nature of the royal family. Similarly, he gives Kolychev permission to retain power over him in condemning people for the sake of retaining at least one nominal friendship, but this decision provokes another crisis: Ivan can’t be seen to be accountable. Instead, he lets the Basmanovs and Malyuta talk him into letting the Oprichniki off the leash. They scour the royal palace, drag out the boyars who had resisted paying his war tax or otherwise interfered with their plans, and slice their heads off. As this is happening, Ivan contorts in conscientious anxiety, but when he comes out and sees the dead bodies, he bows to them, crosses himself, and declares, “Not nearly enough!” Meanwhile the boyarina’s attachment to her dimwit son, whose high cheekbones and large eyes make him look more than a little like a cross-dressing Marlene Dietrich, is portrayed as blending peculiar, discomforting impulses. One supposes initially that Staritskaya wants to put her son forward as Tsar because she can control him easily, but it also proves to be because she worships her twit of a lad. She cradles him comfortingly and sings a lullaby about a beaver being killed to provide him with clothing for his coronation, a display of maternal care that’s more than a little perverse and disquieting, least of all in how power, violence, and child-rearing have become inextricable in her psyche.
The portraits of a Vladimir as a man who can’t really grow up and a mother who’s all-controlling counterpoint a long flashback in which Ivan recounts to Kolychev his own childhood: he saw his mother die from poison and grew up surrounded by boyars who manipulated him and ran the state for him, until he finally rebelled and confirmed his own power by having a bullying minister dragged away. This tale lends psychologically deterministic weight to the portrait of Ivan, and also elucidates how his idealism is tempered by a constant, vengeful hatred that all too easily leaks out to infect his entire political life.
With Anastasia dead, he essentially marries his bodyguards. This peculiar relationship culminates in the film’s greatest scene (shot in colour), a bizarre, florid, homoerotic banquet sequence during which the Oprichniki dance in drunken hysterics, led by Fyodor Basmanov clad in drag, and sing a childish song about chopping off heads. Here, Sergei Prokofiev’s score cuts loose in dizzying, raucous strains as the Oprichniki stamp feet and clap hands in rows and fling themselves about in breathtakingly energetic kazatchok moves. It’s clear that Ivan has created a kind of morbidly erotic cult in his followers. When Vladimir drunkenly warns Ivan about an assassination attempt awaiting him when he leaves the banquet to attend to morning prayers, Ivan, instead of being grateful, mockingly dresses his guileless cousin in his own royal vestments, and then sends him out in his place to be stabbed to death by the lurking assassin. Staritskaya rushes out to crow over what she imagines is her defeated foe’s body, only for Ivan to strut out unharmed. The boyarina gathers up her son’s body and starts singing the same lullaby to him. Ivan won’t touch her, and even has the malicious gall to free the assassin, for he has “killed our greatest enemy.” He’s Ivan the Terrible, and he’s also a real stinker.
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Director: Cecil B. DeMille
By Marilyn Ferdinand
It is unthinkable that a filmmaker with as much pomp and circumstance in his blood as Cecil B. DeMille would not tackle the irresistible story of Cleopatra. With a great beauty and queen endowed with divinity by her subjects bewitching two mighty Romans, hubristic overreaching for power, betrayal and murder, internecine warfare, and a double suicide, the story would have been fit for the Theatre of Dionysus had it not already fallen into disuse well before Cleopatra walked the earth. The story has been filmed several times for the big screen, most notably by Joseph L. Mankiewicz in 1963—the bloated costs of that film made it a financial disaster of such epic proportions that it appears to have scared off other comers, though curiously, Hallmark Entertainment came up with a version in 1999, which is a strange project on its face from such a family-friendly company.
DeMille’s reputation rests mainly on his epic pageantry and action, which his Cleopatra contains, but in smaller doses than in his other historic and biblical films. He wasn’t known for being adept with actors, and accordingly, the emotional resonance of Cleopatra is weak. But he cut his teeth in the silent era making a variety of films, including such delightful domestic comedies as Don’t Change Your Husband (1919), so the intimacy of the film about larger-than-life historical figures, while perhaps not expected, is not entirely incongruous either. Importantly, this isn’t Shakespeare’s Antony and Cleopatra or Shaw’s Caesar and Cleopatra, but, as advertised, a vehicle that starts and ends with the queen herself. DeMille’s focus is not unlike that of Josef von Sternberg concentrating his gaze on his creation Marlene Dietrich, as cinematographer Victor Milner captures an uncharacteristically glamorous Claudette Colbert, ravishing her and managing to make even her unflattering right profile look pretty good (a feat that perhaps put him over the top to win his only Oscar of nine nominations).
DeMille immediately gets our adrenaline pumping by showing a bound and blindfolded Cleopatra being driven by chariot into the desert on orders of her brother, who wants sole control of the throne of Egypt. Quite gratuitously, she is bound to a stake, but even before her captors depart, Appollodorus (Irving Pichel), the schoolmaster and adviser taken with her as an aid to her survival, unties her. She makes her way back to Egypt to appeal for her life and place on the throne to Julius Caesar (William Warren), who is in Alexandria to manage Egypt’s affairs and receive financial tribute to Rome. She appears to him as a gift wrapped in a rug, spilling out seductively in a skimpy outfit and with appeals to his vanity. Eventually, she seduces him with visions of an vast empire in which he and she will rule side by side as Emperor and Empress, and returns to Rome with him to be his bride after he has cast aside his wife Calpurnia (Gertrude Michael). His tyrannical aims bring about his death at the hands of several Roman Senators, including his friend Brutus (Arthur Hohl), and Cleopatra flees back to Egypt.
Eventually, Rome ends up on Egypt’s doorstep again, this time in the person of Marc Antony (Henry Wilcoxon). Cleopatra forces Antony to come to her barge, where she has lain a silken trap—dancing girls, seashells filled with jewels, wine and food, and, of course, the pleasure of her company. Antony stays in Egypt to be with Cleopatra, angering Octavian (Ian Keith), the co-ruler with Antony of the empire, and forcing a war in which Antony commands the outmanned, outarmed Egyptian army against Rome. When the Egyptians are utterly defeated and his disgrace is complete, Antony plunges a dagger into his stomach. Rather than live without Antony as a slave to Rome, Cleopatra clutches a poisonous asp to her breast and takes its fatal bite. As the Romans enter her palace, we are left with a final long shot of the queen—dead but still seated on her magnificent, winged throne.
Of all the DeMille epics I have seen, Cleopatra strikes the best balance between action and intimacy, with a truly cinematic approach that mainly overcomes the director’s tendency to turn his epics into the Ziegfeld Follies. In the gaudiest scene in the film—Cleopatra’s seduction of Antony—some awkward fan dancing gives way to bright choreography and a titillating low-rent scene of women in leopard costumes having a cat fight for Antony’s amusement. Quick cuts between the women and a lustily laughing Wilcoxon add energy to the film and make us complicit in the delirium overtaking Antony through this lavish spectacle.
Milner and film editor Anne Bauchens are equally adept at amping the brutality of the war between Egypt and Rome and making it vibrant by cutting between the massing of the troops on both sides, the charge of the Egyptian chariots, and the close fighting between the soldiers, with close-ups of blood-smeared faces, fallen soldiers, and clashing swords against process shots that might have been recycled from other DeMille films. I was surprised at how the artificiality of the process shots actually added to the intensity of the battles, and use of the models Caesar examined during his first scene with Cleopatra were deployed during the war scenes as actual weapons, a great echoing of the fall of two Romans in thrall to the same woman.
Milner’s close-ups work extremely well during the assassination of Caesar, as we see the Senators from Caesar’s point of view closed around him with their daggers plunging. Although the scene is filled with movement, Hohl takes his time in approaching Caesar with a dread determination. Only when his face and drawn dagger fill the screen do we switch to Caesar and his famous last words, “You, too, Brutus?” as he succumbs.
Of the three lead actors, Warren William is the least interesting. He’s a cold bureaucrat with virtually no nuance; it’s hard to believe Cleopatra’s grief at hearing of his death, which seems emotional and not tied to her plans for empire. His polar opposite, Henry Wilcoxon is a handsome, vigorous man whose lusts and ardor are completely believable and extremely enjoyable to interact with. He’s incredibly magnetic, and one wonders why his talents could not have made him the equal of Errol Flynn or Tyrone Power on the big screen.
Finally, Colbert never looked more beautiful, with her perfect make-up, extravagant costumes, and smooth demeanor. She is perfect in the art of seduction, full of playfulness and vulnerability. I did not see the heart of ambition beating in her, however, but that may have been by design. When Herod, King of Judea (Joseph Schildkraut), comes to her suggesting that Octavian would be very grateful if she would poison Antony, she does not reject the plan—indeed, her testing of poison on a condemned prisoner seems the height of efficiency—but is regretful and enormously relieved when Octavian’s declaration of war allows her to abort the plan. Colbert’s Cleopatra seems completely the woman, not the queen, a relatable and sympathetic creature who seems only to have loved and lost. Absurd, of course, but romantic and beautiful to experience.
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Director/Coscreenwriter: John Huston
By Roderick Heath
This is an entry in The John Huston Blogathon hosted by Adam Zanzie of Icebox Movies.
Whenever the subject of profoundly underrated movies comes up, John Huston’s adaptation of Herman Melville’s legendary novel is one I think of immediately. Melville’s colossal work, with its multifaceted symbols and thickets of Victorian prose, is impossible to condense entirely as a film, and yet Huston managed the ungodly job of reducing that tome to two vigorous, sensual, incantatory hours of cinema. If lead actor Gregory Peck’s performance as Captain Ahab was a bit less studied, I’d put it ahead of Treasure of the Sierra Madre (1948) as my personal choice for Huston’s masterpiece. Stylistically, it explored new territory in attempting to fuse the traditional effects of classic Hollywood filmmaking with a fresh hue of realism and metaphysical grandeur. Huston sat himself at the crossroads between cinema and literature, and in his greatest works, negotiated a rare alchemy. His simultaneous respect for the source text and the expressiveness of his camera are in fine balance throughout most of Moby Dick, and it’s a film that seems both authentically historical and ahead of its time.
Huston wrote the script with Ray Bradbury—now there’s an unexpected partnership for you—and maintained his practise of sticking as close to the letter of a text as possible, which, in the case of Melville’s work, demands adjustment to the sonorous musicality and archaism of the dialogue. It is, of course, adaptation, and yet Huston’s fascination for characters whose private madness manifests as obsessive, self-destructive, but officially aspirational quest, the most consistent of his themes in the first part of his long and ragged career, is immediately personal. He had travelled from the modest symbol of the Maltese Falcon through to the gold dust of the Sierra Madre, the revolution of We Were Strangers (1949), the heist of The Asphalt Jungle (1950), the art of Toulouse-Lautrec in Moulin Rouge (1952), and later, the psychoanalysis of Freud (1962) and the preaching of Wise Blood (1979). The object of this quest evolved from mere corrosive greed to something deeper, an unquenchable need to control the world through some lens, in his protagonists. Like Lautrec and Treasure’s Fred C. Dobbs, Captain Ahab’s a man degraded in worldly condition who nonetheless tries to prove himself equal to gods in his own way.
Moby Dick came at a fraught time for Huston, who was entering the middle and still rather underregarded phase of his directing career, which extended more or less to 1972’s Fat City. Huston’s epochal run of collaborations with Humphrey Bogart had recently ended with the square flop of his leisurely, self-satirising comedy-thriller Beat the Devil (1954), which lost Bogart a lot of money. If the years to come saw Huston’s oeuvre lose the shape associated with many great directors, his efforts to expand the lexicon of mainstream cinema’s expressive techniques whilst maintaining reverence for good writing didn’t go anywhere.
When Ishmael (Richard Basehart) issues his famous introduction, Huston kicks off a subtly rapturous piece of filmmaking that accompanies his meditations on the mystic gravity of water: Ishmael appears in the frame silhouetted against the sky, and then proceeds downhill, following the paths of cataracts and streams until they lead him to the sea and New Bedford itself. When he arrives there, the patrons of the Spouter Inn, including genial innkeeper Peter Coffin (Joseph Tomelty) and fiercely friendly sailor Stubbs (Harry Andrews), induct Ishmael into the peculiar fellowship of whalers, and then glimpse the ivory-legged Ahab in a flash of lightning, limping by the inn. Huston builds up the presence of Ahab as a being of fear and force with tremendous skill, even though he doesn’t make a proper appearance until more than a half-hour into the film, through the relentless drum of his false leg on the deck of the Pequod and the reactions of other men to his twisted, foreboding form: “His looks tell more than any church sermon about the mortality of man,” Quaker agent Peleg (Mervyn Johns) advises Ishmael. When he finally does appear, he’s a gross fusion of the natural and unnatural, stalwart Yankee and shaman, fused with the bone of the whales he decimates and idolises in the most perverse of fashions.
Whilst remaining keenly faithful to the book Huston stages Moby Dick as a succession of lengthy and intricate sequences, so that structurally his film is less novelistic than symphonic (the importance of Philip Sainton’s flavourful, frenzied score, amazingly enough his only work for the movies, is inestimable). After Ishmael’s arrival, he attends the sermon of Father Mapple (Orson Welles, in a splendidly judged piece of arch character acting), where Huston’s camera drifts up the centre aisle, passing by the singing congregants engaged in social ritual and religious contract, whilst the wall, sporting the memorial markers for the dozens of men lost at sea engaged in New Bedford’s business, tells its own version of the story of whaling. It’s a shot that welds the communal and the private, the historic, the physical and metaphysical, the emotional and the ironic all together. Mapple himself, preaching his ferocious version of the tale of Jonah and the whale (what sermon does he give every other week?), presents the first visual and thematic correlation between mystic and master, in climbing onto his pulpit fashioned like a ship’s prow. In much the same way, and with an equally fervent but more equivocal, bizarre fashion, Ahab preaches the sermon of the white whale and the necessity of destroying it to his bewitched crew, to annihilate “what mauls and mutilates our race.” Whilst Queequeg (Friedrich Ledebur) is defined as a heathen—in response to the pointed questions of Peleg’s fellow Quaker Bildad (Philip Stainton), he replies by hurling his harpoon with such deadly accuracy all objections are ceased—he and the other non-Caucasian men who form the ship’s trinity of harpooners are the first to recognise Ahab’s cabalistic god.
The first great sequence is the Pequod’s sailing day, a thrumming piece of cinema with precisely outlaid vignettes, from a congregant (Iris Tree) handing out bibles to the crewmen being ignored decisively by Queequeg; the silent chorus of widows and wives watching their menfolk prepare to disappear for three years; first mate Starbuck (Leo Genn) waving farewell to his wife (Joan Plowright) and children who keep a more distant vigil; Ishmael and Queequeg’s encounter with the ranting seer Elijah (Royal Dano); cabinboy Pip (Tamba Allenby) dancing and beating his tambourine under a flowing Stars and Stripes; the crew raising sails and leaving port whilst singing authentic shanties (taught to the cast by A. L. Bert Lloyd, who leads them on screen); and the final shout of “Around the world!” by the helmsman that echoes about the bay as the ship sails out of the harbour. This is one of the great scenes in cinema, in how it not only offers up precise, heartfelt, rousing detail, but also describes an entire organic world with such depth that it seems torn out of racial memor; the helmsman’s cry resounds with such a sense of space and solitude that the awe of communing with the ocean that the men are embarking upon is in itself a spiritual challenge. This also reveals what Huston had learnt from Don Siegel, who had cut together an embryonic version of the scene for Huston’s 1942 programmer Across the Pacific.
“Captains can’t break the law!” shouts Flask (Seamus Kelly), the Pequod’s hot-headed third mate in riposte to Starbuck’s suggestion that they can topple Ahab from his post: “They is the law, as far as I’m concerned!” But Starbuck, whose “courage was one of the great staples of the ship…there when required, and not to be foolishly wasted,” objects to Ahab’s deification and his quarrel in turn with the “thing behind the mask” that animates the forces of the world and Moby Dick in particular. He suspects Ahab means to tear down god in killing Moby Dick and determines to stop him, and yet Starbuck’s own objectifying Protestantism is blind to the force of nature itself: “Moby Dick’s no monster, he’s a whale! We don’t run from whales, we kill ‘em!” he barks at the Pequod’s crew, thus committing them to the same suicidal mission for which Ahab has already perished. Genn’s terrific performance is worth noting for the way he balances calm with a curious, deeper ardour, particularly in the scene where his nerve fails him and he can’t shoot a suddenly reflective Ahab. Huston’s most cunningly added flourish is to situate Ahab’s anticipated meeting with Moby Dick, plotted from a chart he’s compiled that allows him to follow the movements of whales, at Bikini Atoll, then infamous for being the location of American H-bomb tests: Ahab’s date with the white whale is humankind’s date with annihilation.
Huston’s efforts to infuse the industrialised cinema that had given him his break with a deeper, more fluent realism of look and feel had led him to shoot deep in Mexico and Africa, and for Moby Dick, it led him back to Ireland, where he would live off and on for the rest of his life. To stand in for the old Yankee whaling town of New Bedford, he utilised the historic town of Youghal, and he worked with his director of photography, Oswald Morris, to find a way of diffusing the hitherto overbright and cheery Technicolor so that the film would take on a more incisive, subtle palette. Huston had already experimented with colour effects in Moulin Rouge, and whatever the dramatic weaknesses of that film, it was a successful experiment in mise-en-scène. The look of Moby Dick, with its detailed, yet muted colour, possesses a quality that looks more modern than many ’50s films and yet also captures the look of period daguerreotypes and lithographs. The model work in the whaling scenes is inevitably dated, and Huston edited those scenes furiously to maintain the impression of terrific physicality and interspersed real footage of traditional whaling in the Azores.
One great pleasure of the film is the remarkable depth of actors who dot the landscape, sometimes in the smallest of roles, like Bernard Miles as a Manxman crewman, and Francis de Wolff as the captain of fellow whaling ship the Rachel, glimpsed only in distant long shots and yet still affecting in pleading with Ahab to aid him in searching for his missing son. Basehart was a bit too ripe to be playing Ishmael—at 40, he was two years older than Peck—but it’s certain Huston cast him for his open, yet weathered looks and rich baritone, which makes for a stirring voiceover. The whole cast, even German actor Ledebur as Queequeg, seem chosen with such care they almost seem born for their roles.
It’s an irony then that the most commonly cited weakness of the film is Peck’s performance, which, though by no means bad, is not quite right either. Peck was and is associated with onscreen humanity and decency, and lacks the innate sense of wildness and unswerving authority necessary for Ahab. Peck is more acutely stylised in his performance, straining his mid-century naturalism to approximate the outlandish “supreme lord and dictator.” Huston had originally wanted his own father Walter to play the part when he first came up with the project, and Welles had wanted to make a version himself; both Welles and John Huston himself, as Peck later said, would have made more ideal Ahabs. Nonetheless, Peck, with his lanky uprightness and air of physical force struggling to accustom itself to the weight of his false leg and the scar that has cleft his face, embodies Ahab as the Yankee golden boy regressed into primitivist spell-casting. His eyes flash in threat and ardour as he explains his motives, his voice swings from low menace to bellowing fury, whipping his men into bloodlust. He eyes Ishmael with strange intent when pronouncing “body” in addressing Ishmael (to Ishmael’s quivering fixation), as if detecting the strange charge between him and “same body” friend Queequeg and appealing to flesh and soul in turning his crew into a cult to hunt down the whale.
In the second extraordinary sequence, the Pequod, stuck becalmed at Bikini, becomes the scene of devolution, as Queequeg, convinced by his soothsaying bones that he’s going to die, sits immobile after paying the carpenter to build him a coffin, and the crew, sweltering in a tropical evening, the moon as hot as a sun, begins to fray. The chipping of the carpenter’s labours and Pip commencing an eerie song and dance provide a strange rhythmic music for the action as Ishmael appeals to his friend to come around, and a bored crew member, testing Queequeg’s resolve, slices long bloody lines in his chest. Huston’s editing here, and the use of sound, is brilliant in creating a stygian mood, and builds to a remarkable, silent tussle as Ishmael tries to save his friend from mutilation, only to be set upon and threatened with murder himself before Queequeg comes around to save him, and the cry of “Thar she blows!” finally breaks the spell. Moby Dick appears like “a great white god,” as Pip describes him, jumping clean over the longboats hunting him, and the Pequod gives chase, ploughing through a storm at Ahab’s behest—he even threatens Starbuck with a lance when he tries to cut rigging. Ahab play-acts a masterstroke of theatre when St. Elmo’s Fire illuminates the ship, taking the last step towards shamanism in snatching fire from the sky and “put(ting) out the last fear.”
All that’s left is for the final, consuming battle with Moby Dick, in which Ahab finishes up straddling his nemesis’s back and stabbing him with fury whilst screaming his curses, before drowning and beckoning in death to his crew. The whale furiously bashes the hull of the Pequod in and crushes the puny humans who taunt him with animalistic rage before succumbing to Ahab’s harpoon wounds. It’s the most ambitious scene of action Huston ever attempted, and it’s brilliantly staged, even if the special effects now look ropy. In compensation, Huston’s cutting manages to be both coherent and yet full of sound and fury, signifying quite a lot indeed, as the great whale’s teeth rake the waters and his tail smashes down on the helpless men, leaving Ishmael to drift clinging to Queequeg’s coffin until rescue by the Rachel, the sole escapee from this annihilating hour. It’s a deeply affecting end to a film ripe for reevaluation, and Huston himself, a man who constantly tried and often failed to keep one foot in a world of macho excess and another in artistic sensitivity, pushed both impulses to a limit in Moby Dick.
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Director: William Wyler
By Roderick Heath
Ben-Hur is still amongst the most dramatically nuanced, intricately constructed, and sheerly entertaining of the old-school blockbuster epics. The film’s reputation for at-all-costs size and bludgeoning bluster has always somewhat obscured what a damn well-put-together piece of moviemaking it is. It was a career highlight for William Wyler, who, after decades of refining his cinematic technique, applied his integrity and care in drawing out realism in his acting and approach to mise-en-scène to the most unlikely genre and came up trumps. The pressure was on Wyler, as MGM spared no expense on the risky production to save itself from bankruptcy; he likened the experience to working as one of the film’s galley slaves. Nonetheless, with its great cost and even greater profit, Ben-Hur represented the high-water mark of Hollywood’s efforts to combat the encroachment of television, both in terms of popular appeal, production craft, and confidence in the act of total cinematic creation. Within a decade, filmmaking looked and sounded completely different.
Ben-Hur was chosen as a project by MGM executives and brought to fruition by producer Sam Zimbalist, who died during filming, because of the great success they’d had more than 30 years before with Fred Niblo’s entertaining, if comparatively cartoonish silent version, a production that had been hellishly protracted and fatal for several crew members. Wyler’s film is often considered together with Cecil B. DeMille’s The Ten Commandments (1956) for obvious reasons: both are religious-themed sagas, both star Charlton Heston, and both feature Martha Scott as his on-screen mother. Actually, the films are quite different. DeMille’s film is spectacle in the purest sense, achieved in his cheerfully two-dimensional, almost ritualised style; Ben-Hur attempts to be intimate and artful in balancing out the grander elements, and employs naïf touches more carefully throughout. DeMille based his visual style on academic historical painters like Lawrence Alma-Tadema, whilst Ben-Hur’s production designers and cinematographer Robert L. Surtees obviously went to school on Renaissance Italian painters like Caravaggio and Michelangelo, whose Sistine Chapel panel “The Creation of Adam” provides the iconic backdrop for the credits.
Ben-Hur was, of course, based on the novel by Lew Wallace, subtitled A Tale of the Christ, and the narrative sustains a counterpoint of the life of Jesus and its hero, a fictional Jewish prince, Judah Ben-Hur (Heston), commencing and finishing explicitly with Gospel scenes. But at the heart of Ben-Hur is a Dumas-esque tale of betrayal and revenge. The pretitle sequence, a visually striking Nativity scene, hits exactly the right momentous note, with the standard picture-book images of the Magi gathering along with sundry locals to look upon the holy family. A shepherd blows his horn to announce something incredulously wonderful in the most nondescript of forms, ringing out with curious eeriness as the Star of Bethlehem fades, leaving us momentarily with the remote, rugged landscape of ancient Judea before Miklos Rosza’s grandiose horns blare out a thrilling fanfare. And yet a stand-out quality of the film is that the first hour is chiefly a series of carefully wrought, complex, interpersonal scenes that build the drama in a mosaic of phrases and gestures.
Messala (Boyd), appointed as military governor of Judea where his father had once served, returns to the land where he grew up, full of swaggering pride in gaining his appointment and overjoyed to see his youthful chum Judah again. “Close in every way!” Judah states happily when the two men bond over a little javelin target practice. But the differences enforced by time, nationality, and personal philosophy keep revealing themselves, in their first meeting and again when Messala visits Judah’s home, greeted like family by Judah’s mother Miriam (Scott) and especially his besotted sister Tirzah (Cathy O’Donnell, Wyler’s sister-in-law), becoming evident in such throwaway yet charged moments as when Messala realises he’s committed a faux pas in recounting tales of glorious Roman slaughters to Judah’s family—citizens of a conquered nation.
But the break doesn’t fully manifest until Messala presses Judah to give him the names of Judean patriots who dislike Roman hegemony; their rift suddenly defines itself in religious, personal, cultural, and political terms. When Tirzah accidentally knocks a tile from the roof of their house, causing the new governor to be injured, Messala grasps the opportunity to further his career and punish his former friend by having Judah, Miriam, Tirzah, and Judah’s slave accountant Simonides (Sam Jaffe) imprisoned. Judah spends the next four years chained to the oar of a Roman war galley.
One of the assistant directors on this film was 30-year-old Sergio Leone. I’ve always suspected the influence of Wyler’s technique on his—that way both men had of constructing quiet, rhythmic, slow-burn sequences full of small but eventually revelatory details. It’s particularly evident in a scene like the one on which the ship Judah is serving is taken over by the new admiral, Quintus Arias (Jack Hawkins), who, fascinated by Judah’s still-fiery hate and determination, tests him and all the other slaves by making them row at increasingly high speeds, trying to shake the impenetrably hard stare Judah keeps fixed on him. It’s a galvanising scene that possesses undercurrents of emotional, physical, and sexual power. Judah is subsequently herded up to Arias’ cabin and offered a chance to become a gladiator, his near-nakedness and the disparity of power between the two men full of potent homoerotic overtone. Although rebuffed, Arias is still intrigued enough to make sure Judah is left unchained during the subsequent, thunderous battle with Macedonian pirates.
Another strong aspect of Ben-Hur is the level of physical grit and gore it allows to seep into the usually cardboard epic genre, and the sea battle offers great examples—a man so desperate to get a chain off his ankle he rubs the flesh off his leg, another man with a severed arm sporting a stump of bone, and half-a-dozen rowers crushed by the great ram of an enemy ship puncturing the hull. Whilst the model work of the ships shows its age, the editing and staging of the whole sequence is impeccable cinema.
Judah, having saved Quintus from the ship and stopped him from committing suicide when he thinks the battle lost, gains his freedom thanks to the amusingly dotty-seeming Tiberias (George Relph), and becomes Arias’ adopted son and a champion chariot driver. He finally returns to Judea to meet in swift succession one of the Magi, Balthazar (old Scots stalwart and compulsory epic star Finlay Currie), who’s searching for the holy child he saw born, and his host, Sheikh Ilderim (Hugh Griffith). Before you can say “dramatic device,” the Sheikh offers Judah the chance to race his four white Arabian steeds against Messala’s champion blacks at the great circus in Jerusalem, an offer Judah initially turns down. When he finally gets home, he finds his house being cared for by Simonides’ daughter Esther (Haya Harareet), who was supposed to have been married, but instead has settled for caring for her father, who emerged crippled from the prison where Miriam and Tirzah remain. Judah confronts Messala and demands he get them out, but when they are extracted from the black hole they’ve been kept in for five years, they’re found to have contracted leprosy. Returning to the house of Hur at night, they beg Esther to keep their illness secret, so she tells Judah they died in jail, prompting him to finally seek out revenge on Messala on the circus track.
Ben-Hur is melodrama, no question, but the film aims unabashedly to transcend into myth, a form always distinguished by a simultaneous cosmic and microcosmic sweep. Wyler pays close attention to totems and symbols with important emblems recurring throughout. Horses, from the pale horse Judah offers Messala at the start to the Manichaeistic duel of their white and black steeds in the chariot race, are emblems of good and evil. Water—the water that Jesus gives to Judah at the moment of crisis, and that Judah tries to give back at the end, the cleansing rain that falls at the end—is the sustenance of faith. Rings—the ring of slavery Judah removes from Esther at the outset to keep as an emblem of chastity, and the ring of Arias—are the bonds of family and loyalty. The crossbeams at which Judah and Messala aim their javelins clearly anticipate the crucifix, and the spear they both throw in friendship Judah soon enough takes up and aims at his betraying friend. The structure of the drama sustains the weight of the metaphysical mythology, particularly in building first to the good-versus-evil climax of the chariot race and then the more subtle miracle that erases suffering.
A majority of the screenplay was famously rewritten by Gore Vidal, but credited only to initial author Karl Tunberg, and Vidal’s contributions are usually only mentioned in terms of his playful gay subtext. But Vidal’s fingerprints are all over other aspects of the script, particularly in the portrayal of militaristic imperialism, which reflects a lot of Vidal’s meditations on the patrician America with which he was familiar, and the pointed portrayal of Judah’s refusal to name names to Messala: Judah is destroyed by blacklisting. “Patriots?” Messala repeatedly sneers when refusing to countenance the idea Judah offers that men who dislike the system aren’t necessarily dangerous or wrong. It’s also hard to miss the political wish-fulfillment of Jewish Judah and Arab Ilderim joining forces to combat a common enemy. Ilderim even pins a Star of David to Judah’s cloak to “shine out for your people and mine” before the race, and the conclusion is altered from the book (where Judah became a Roman aiding the Christians in getting a foothold there) for a true homecoming. Whilst the story is officially New Testament, the plot is closer to Job, and the characterisations of Judah and Messala stand in effectively for a battle of creeds as well as more personal motives; Judah eventually channels his hate for Messala into a general disdain for Rome, which he feels twisted his friend up with evil values.
Wyler’s deep-focus, widescreen compositions, always a hallmark of his style, are used throughout for grand dramatic purposes, as when Judah hides behind a stone whilst Esther gives food to Miriam and Tirzah—the landscape and composition of the shot communicating the jagged pain he’s in. The moment when Judah and his family retreat under a hail of stones by people hysterical at the proximity of lepers, whilst the blind man to whom they just gave a coin sadly drops that sullied money onto the ground, offers wild disparities of provoked emotion encompassed within the same shot. I love the gothic vibe that infuses the film at several junctures, particularly the creepy scene when Miriam and Tirzah encounter Esther in the courtyard of the house of Hur, swathed in concealing robes like living ghosts with Hammer horror leaves swirling desolately in the winds; Judah later describes their state as like “living in a grave!” The conclusion is similarly lushly stylised, as Wyler cleverly has the miracle of their healing revealed in strobing flashes of lightning, the Hurs contorting in pain and the world consumed by momentary furious darkness, as a flailing storm plunges and washes Jesus’ spilt blood down to mingle with the earth. This works better than the Sunday school visions of Jesus giving the Sermon on the Mount and the passion play affectations of his end, but the overt contrast between the patient, tactile realism of the rest of the film and the mystic visions of Jesus does place the juxtaposition of the sacred, profane, and merely earthly with fervent effect.
Of course, the chariot race is the film’s great set piece, and that sequence, directed from start to finish by Andrew Marton and realised thanks to the skills of Yakima Canutt and his team of stunt artists, is still an effortless contender for the greatest action sequence in cinema history. That’s largely because it’s a carefully composed movie in and of itself, with fluent logic of detail, from the wicked spikes that jut from Messala’s chariot and Judah removing his helmet to make sure his enemy can see his face, to the climax of the race when Messala gives into his most debased impulses and makes the mistake of trying to beat Judah—he starts whipping him—rather than his chariot. The widescreen compositions are particularly great in absorbing the landscape of wildly working horses and wheels, the hysterical tumble of events as chariots crash, men are killed, and Judah himself is nearly vaulted head over heels when his vehicle has to jump a crashed opponent’s. The decision to leave music out of the scene is particularly admirable, opting for the urgent thrum of hooves and the roars of the crowd, building to the inevitable comeuppance of Messala, stamped into a bloody mess and lolling broken in the sand, sudden shame and regret stamped on Judah’s face.
The old line “should’ve ended at the chariot race” has never really rung true for me, though, because Ben-Hur still manages to go to an interesting place after this; the simple effect of the race’s concussive, satisfying violence gives way to a portrayal of the inability of such vengeance to heal hurt. Messala’s so desperate to keep hurting Judah even after death that he delivers an evil piece of news rather than let surgeons try to save his life, and his malignancy, as Esther somewhat too pointedly states, seems to take Judah over. Judah rejects Pontius Pilate’s (Frank Thring Jr.) offer of protection as a gnawing, increasingly inhuman passion for violent cleansing consumes him. As the religious vignettes move in, meaningful lines like “In his pain, this look of peace!” get a bit much, but it’s still notable to me how carefully Wyler builds the rhythm of the film toward the final miracle. He also manages, unlike so many screen depictions of the Crucifixion, to communicate a proper metaphoric sense of what the event signifies by concentrating not merely on horror, but also on consequence; the healing of Miriam and Tirzah is in itself symbolic of moral and emotional renewal. Wyler, who was Jewish, wanted to make a film that appealed to all faiths in portraying faith itself as an ennobling ideal rather than a mere sectarian triumph. Even a godless heathen like me likes the point.
Ben-Hur cleaned up at the 1959 Oscars, taking home 11 statuettes, including one for Heston. It’s not Heston’s best performance—he’s demonstrably better, for instance, in El Cid—as he tends to hit some of his dramatic moments too hard, too early, but it’s still admirable how he prevents the mass of the production from crushing him. He acts like a man with a weight on his shoulders, his great bearish frame buckling under the impact of suffering, constantly wishing to bring his innate physical and psychological strength to bear, but hampered by his own better sense and will. Boyd, on the other hand, is beautifully, perversely malicious as Messala: I especially love the mordant precision with which he pronounces the lone word “Return?” in mocking Judah’s promise of revenge. Neither man was a subtle actor, but the job of keeping their bristling bombast in balanced counterpoint is nicely fulfilled by Harareet, the only actual Palestinian in the film. The more I watch the film, the more I admire her performance in a problematic role. Griffith, as Ilderim, gives the kind of hammy, scene-stealing performance that’s easy to love, and Hawkins is as fine as he ever was. No, Ben-Hur’s not perfect—I’d really like to know who does Jesus’ hair—and yet it still stands effortlessly tall.
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