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Director/Co-screenwriter: George A. Romero
It began when a short filmmaker and production aide working for host Fred ‘Mr’ Rogers’ Pittsburgh-based children’s TV show decided to make a horror movie. 27-year-old George A. Romero and his friends, bored with making anodyne entertainment and looking to make a splash, pooled resources financial and technical and formed a production company called Image Ten. The company set out to film a script Romero had written with pal John A. Russo, drawing on a short story Romero had penned, strongly inspired by Richard Matheson’s 1958 novella I Am Legend. With a budget trickling in from several sources that eventually added up to just over $100,000 dollars, the film shoot was largely restricted to weekends over a seven month period when cast and crew were free, out in the Pennsylvania hinterland. The best audition for the lead role the filmmakers saw was that of former academic turned performer Duane Jones, making the film one of the few of its kind to that date with an African-American leading man. Members of the crew and production staff doubled as cast members. Rogers supported Romero’s efforts but wouldn’t let him use a member of his cast star in the project, which seemed destined to exemplify the phrase “cheap and nasty.” Romero and his team, shooting on cheap 16mm black and white stock, fashioned their artisanal epic until they had a real film in the can, but then had a hard time selling it to a distributor because of the visceral gore and bleak ending. Even the estimable schlock palace AIP wouldn’t touch it. Their work, first entitled Night of the Flesh Eaters, was finally taken on by a low-rent New York company, the Walter Reade Organization, and premiered in 1968. Reviewers like Roger Ebert and moviegoers promptly freaked out, as the film was being shown without a censor classification, so children were being admitted to a film that features cannibalism and murder. The distributor had also retitled it Night of the Living Dead whilst forgetting to update the copyright, meaning that the movie slipped into the public domain almost immediately.
Why are people still talking about this forlorn labour a half-century later?
To be sure, Night of the Living Dead is no perfect artefact. But it’s the blend of cinematic intelligence and homespun crudity enforced by the circumstances of its production that made it instantly galvanising: the result vibrates with pitiless gall and insolent power, a statement from the fringe that hits right at the axis. Night of the Living Dead exemplified several new trends already in motion when it was released. The old Hollywood was splintering and a void had opened, where there were huge sums of money to be made from an audience TV and mainstream cinema couldn’t touch. The likes of no-budget goreteur Herschell Gordon Lewis had already proven the potential punch of low-budget horror movies made by filmmakers not just outside of the studio cinema system but also labouring away in what seemed to be backwaters of American cultural life. The low budget of Night of the Living Dead gave it a quality that money would have spoilt, a sense of closeness to genuine experience and a brusque countercultural authority. That latter quality was given a steroidal boost by the cruelly sarcastic finale, so similar to the one that would follow a year later in another legendary low-budget film, Dennis Hopper and Peter Fonda’s Easy Rider. Romero’s thumb was feeling for the pulse of the zeitgeist, trying to say something about the psychic life of America in the late 1960s. Riots and protests were everywhere, institutions were rocked, the fabric of modern Western life tested in all quarters. Somehow, Night of the Living Dead records that landscape for us now more effectively than just about any other product of the age, even though it never tries to be overtly political, for it hit upon a near-endlessly malleable metaphorical framework to explore what’s happened to the modern body politic.
Surely that’s part of the reason why today Night of the Living Dead has conquered the world. A vast swathe of the entertainment industry today owes Romero and his ragged band royalties and suitable celebration. The explosion of zombie-themed entertainment that’s cropped up in the past decade or so, from the comic book and TV series The Walking Dead to films like World War Z (2013), only offer slight variations on Romero and Russo’s basic concept and Romero’s subsequent variations on it, in his follow-ups Dawn of the Dead (1978) and Day of the Dead (1985). Then again, what Romero owed Matheson and Alfred Hitchcock and the sci-fi monster flicks of the 1950s is not so negligible either. Romero had worked on the set of Hitchcock’s North by Northwest (1959) but it’s The Birds (1963) that Night of the Living Dead picks apart and stitches back together, a tale of besiegement by savage beasts featuring a blonde heroine who goes largely catatonic after peering grim fate in the eye. But where Hitchcock leaves off is where Romero starts, a point made obvious in the fate of initial, apparent protagonist, Barbra (Judith O’Dea), whose blindsiding experience of world-cracking terror and loss comes scant minutes into the film and leaves her ruined and near-mute for most of the next hour and a quarter. Hitchcock’s film used his inexplicable outbreak of hostility for a lesson that he not busy being born is busy dying, whereas Romero sees a point where everyone might just be dying. Night of the Living Dead can also be seen as the next way station on a trail blazed by Hitchcock’s Psycho (1960) in creating the modern horror film, both in their approach to intimate violence as the new barometer of horrific effect and also in the way they look at the landscape, literal and figurative, we have lived in since the post-World War 2 settlement.
The film’s opening scene also incorporates a commentary on horror film history, as Barbra and her brother Johnny (Russell Streiner) arrive in a cemetery out in rural spaces, on their ritual yearly visit performed on behalf of their incapacitated mother to their father’s grave. Johnny employs an impression of a Boris Karloff-like creep to scare Barbra. Like the same year’s Targets, which actually employed Karloff for the same end, Romero here zeroes in on the way the argot of classical horror represented by the venerable English star had become campy and passé, but still possessed an unsettling quality needing a new context to find effect: Johnny’s jokey evocation of horror immediately sets the scene for the real thing. But it’s daytime, in the quiet expanses of the Pennsylvania countryside – surely nothing bad can happen here. The mood is one of tolerance and tested nerves and banal frustration. The string tethering the siblings to this show of familial loyalty is perilously thin, and Johnny keeps testing it, claiming to barely remember his father. He cynically notes that they might as well have bought the same memorial wreath for the grave a few dozen times – mourning is another tacky industry. The toey, distracted tone of this opening suggests disquiet and discomfort already roiling under the surface – Johnny’s irritable distaste for the business he’s been forced to perform is all but tangible as he clearly wants to leave behind his past, with his affectations of hipster playboy, whilst the nervy, already suggestively fragile Barbra can’t escape it and perhaps doesn’t want to. They’re chicks who have clawed their way out of the shell of the classic nuclear family variably well. Johnny can still send Barbra spiralling back into childhood with his sardonic mockery. But the shambling figure Johnny takes for a roaming wino and nominates as one of the looming monsters (“They’re coming to get you, Bar-bra!”) proves to actually be a brute, attacking Barbra and stirring a show of actual brotherly feeling from Johnny, who immediately pays the price as he gets his head bashed in against a gravestone. Barbra flees back to the car but doesn’t have any keys, so tries to escape the ravening stranger by freewheeling down a slope. This gives her enough space to flee on foot towards a nearby house.
The qualities of Night of the Living Dead that distinguished it from the pack are made instantly apparent in this opening movement. The deceptively calm and tepid atmosphere, loaned a sombre unease by the black and white photography, gives way to a sudden ferocity that’s still remarkable, conveyed by the actors and Romero’s intense camerawork and editing. Most low-budget and independent horror films before this were laborious in their use of the camera; now suddenly the limitations of the form became an asset, in the free and kinetic deployment of the camera matched to the urgency of the action in a manner that’s never exactly documentary-like – Romero’s framings and use of canted angles are far too careful for that – but has something like the same immediacy. The mean jolts of irony that underpin the narrative as a whole first are first felt here. It’s in the switchback from sardonic calm to survival scramble, in the actualisation of Barbra’s unease in the graveyard, in Johnny’s swift demise springing to defend the sister he was teasing seconds before, joining the father he can’t remember as a corpse in a cemetery in Nowheresville. Barbra’s flight from the pursuing zombie takes her to a refuge that proves a trap, the contradiction that defines the rest of the narrative. She finds the farmhouse apparently empty, with only a gruesomely mutilated corpse lying on the stairs for company. The phone is out. The solitude is terrible. She runs for the door only to be pinioned by the glare of headlights: a pick-up truck pulls up and its driver, Ben (Jones), leaps out to urge her back into the house. Ben has just barely survived his own encounter with more of the mysteriously animated corpses lurching around the countryside, and with the fuel in the truck he appropriated nearly exhausted, sees no choice but to make a stand in the farmhouse.
Ben’s appearance, suddenly thrusting his face into frame, at first an apparent threat swooping out of the dark to grab Barbra, is a brief but notable rupture in the otherwise crisp visual textures: the nominal hero arrives in a blur, a shock to Barbra’s already fried sensory organs. Like one of the film’s spiritual descendants, Alien (1979), the apparently random choice of lead performer loaned potent subtext that isn’t acknowledged in the script or surface drama, but still inflects what we see. Barbra’s shrinking, quaking behaviour as Ben enlists her in his survival efforts could be the fear of someone out of her depth and thrust into an intense situation with a total stranger, and also that of a prim suburban white girl who’s never been so close to a black man in her life. Ben’s got-his-shit-together coolness under pressure seems to contrast Barbra’s rapidly fraying nerves – her rapid spiral into almost disembodied hysteria as she makes account of what happened to her contrasts Ben’s curious, bewildered but cooler narrative, and his implorations “I think you should just stay calm,” voiced as he goes about his business. But this is in part a miscue, as Ben’s experience replays Barbra’s at greater length. Soon, after Ben battles and kills several of the ghouls and begins makeshift barricades, they’re joined by more survivors, revealed to have been hiding in the basement: middle-aged, balding Harry Cooper (Karl Hardman), his wife Helen (Marilyn Eastman), and daughter Karen (Kyra Schon), and the younger couple Tom (Keith Wayne) and Judy (Judith Ridley). A fault-line quickly splits these would-be survivors as they’re faced with weathering this storm, as Harry advocates holing up in the basement where they only have a single door to worry about, whilst Ben wants to continue barricading the house, to have open ground to fight in or flee to. Tom mediates between the two men’s heated exchanges, whilst Ben declares himself in charge of anyone who wants to remain upstairs with him.
It goes almost without saying that most of the nascent power and specific inspiration of Night of the Living Dead lies in the way it constantly looks past the zombie horde, whose appetites are basic and instinctual and whose threat is close to abstract, to consider the living instead. But the zombies deserve appreciation. Romero didn’t think of them as zombies, a name with roots lie in specific religious traditions, black magic, and spell-casting, as beings under the will of manipulators or influenced by curses. Romero’s zombies are described here as mutations, animated by a mysterious radiation cloud released when an experimental deep-space probe rocket was destroyed before it could land on Earth, an idea that connects Night of the Living Dead less with precursors in zombie cinema like Victor Helperin’s White Zombie (1932) or John Gilling’s Plague of the Zombies (1966) than with sci-fi like The Quatermass Xperiment (1955) and atomic monster flicks in the Godzilla (1954) tradition, as well as strong similarities to Terence Fisher’s cheap but creepy The Earth Dies Screaming (1964). The idea of making the living dead cannibalistic killers was drawn from the source myth behind the word ghoul. But zombie is such a cool word. Romero would drop this explanation in later instalments, in part because it was unnecessary. The zombies are the ultimate Other, a tabula rasa of terror, possessing no motive, no will, no identity, beyond what natural drive dictates, gruesome shells of being that both defy and embody death. This helps explain their easy popularity today. Moreover, the basic narrative of Night of the Living Dead has many echoes not just from earlier sci-fi and horror films but also Westerns and colonialist adventure stories with the zombies subbing for Indians or tribal Africans laying siege to a microcosmic collective, but allowing those narratives to be sustained without socio-political and racial specifics, which can then be suggested at will. Romero’s undead lurch around dazedly, seeking out any form of sustenance with the appetite of the damned, advancing not with great speed or force but relentless intent, and turning on like ravening animals when they have what they want in their sights.
By contrast, the humans want above all to survive their ordeal. The will to survival, a trait usually granted respect in the types of narrative Night of the Living Dead takes inspiration from and depicted as informing noble efforts to band together and act selflessly, here is probed at with a ruthless sense of the way character and outlook affect the way we approach situations, finding the opposite tendency. When alone, Ben’s activity seems entirely sensible, as he boards up the house’s doors and windows, seeks out weaponry, and prepares for siege, but the emergence of others in the house instead of relieving tension only provokes a concurrent conflict. The clash between Ben and Harry doesn’t just polarise the movie but still feels like the basic archetype of modern communal quandary, interpretable on several levels – black fight versus white flight, communal action versus self-interest, internationalism versus isolationism, on and on. The microcosmic conceit sees Ben and Harry taking on their separate kingdoms, barking orders and warnings at each-other, with Tom trying to mediate for an outcome. The women are by and large relegated to staying out of the way (in his interesting if comparatively saggy remake in 1990, Tom Savini revised this element smartly so that Barbra, instead of going catatonic, turns into a killing machine, detaching from humanity in a different way) or settling for commentary, as Marilyn acerbically cuts her husband down to size (“That’s important isn’t it – to be right.”) in miniature Albee scenes, paving the way for Romero’s more overt and pointed engagement with feminist themes on Season of the Witch (1971) and the later Dead movies.
Ben has the gun, retrieved from a cupboard in the house; Harry’s overwhelming need becomes to gain possession of this symbol of male power over his antagonist, who is in turn determined not to be reduced to passively waiting to see if the monsters break in on him or not. But none of these people are absolutely right or wrong, or entirely competent. Harry’s clammy, truculent yet actually timorous demeanour is based in part in concern for his family, particularly his daughter, who’s wasting away from an injury, whilst Ben has no-one he must be personally responsible for. He’s the kind of guy you want in the trenches with you, but his instinct to get away from the house and make for a rescue station pushes him to advocate a risky and eventually catastrophic venture. This sense of human frailty is another aspect of Night of the Living Dead’s adroitness, perhaps indeed its greatest aspect. Romero refuses to stroke our egos and present the usual avatars of our best imagined selves, but provides instead figures desperately improvising, spiralling into panic or thrusting themselves into risks for the sake of action in the belief it must be preferable to inaction. Barbra’s instincts work beautifully in fighting for her life but then collapse once necessity wanes and she’s left to ponder just what happened, and in a similar way Ben’s own attempt to rationally solve his problem proves self-destructive. Ben’s attempt to lead an escape from the house, with Tom’s help and Judy’s fearful imposition, by obtaining petrol for the truck from a locked pump near the house devolves into a comedy of errors and then hideous tragedy. Nothing quite goes right, and the end result is the truck exploding in flames, killing Tom and Judy, and Ben, running back to the house, finds himself locked out by Harry. Harry does eventually let him in, only to get a beating from Ben. Another jagged irony is thrown up, that the ultimate as Harry’s belief the basement is the safest place is proven correct.
Part of the mystique of Night of the Living Dead and Romero’s early films in general lies in their pungent sense of time and place, their genuineness in evoking the lives of suburbanites and the citizens of out-of-the-way places – the lives of quiet desperation in There’s Always Vanilla (1971) and Season of the Witch, the decimated small town of The Crazies (1973), and the blasted urban drear of Martin (1977), films that locate a zone somewhere between genre film and neorealism. Romero’s unknown, sometimes amateur casts and location shooting informed this authenticity that often also shades into awkwardness in acting. But his characters are deftly sketched, arriving as people who seem to have walked right into the films from life. Nobody in Night of the Living Dead is particularly special – that’s why their fate is compelling, the sense this is happening to anyone and everyone. The film’s novelty as horror lay not just in the graphic depictions of cannibalism that comes as the zombies feast on the nicely cooked remains of Tom and Judy, but in its extension of a note sounded in Psycho. Horror is now based in the utterly humdrum modern world, welling out of septic psyches, the effluence of scientific-industrial progress, and decaying bodies, clinging like a faint, indefinable, yet certainly noxious aroma to things formerly thought of as clean and upstanding and mundane, from noble old houses to quaint churchyards and open country spaces, as well infesting the good old family unit.
Night of the Living Dead is preoccupied with both the bonds that tie people together and also the forces that hold them at odds and foil best intentions. In its way, then, it’s a profoundly neighbourly film – perhaps Romero hadn’t come so far from Mr Rogers perhaps after all. You can imagine the dull potpourri-scented parlours at home and the bus rides Barbra takes back in the city, something Jonny has declared independence from with his flashy sports car. And what’s he doing on the weekend? Ferrying his sister out to place a plastic memorial wreath on his father’s grave on the behest of a senescent elder. Ben tries to create a safe zone and invites everyone to share it even as he and Harry take “my way or the highway” attitudes. The film’s survivalist theme plugs into a system of anxiety that had begun buzzing in the early nuclear age and was starting to go into overdrive in the context of the late ‘60s: Harry is the archetypal white suburban father anxiously shepherding his family into a bunker and hoping to get hold of a weapon in case he needs to hold off social collapse. In this regard Night of the Living Dead can also be seen as an extension of Ray Milland’s little-known but intriguing attempt to portray post-atomic war straits engulfing a normal family, Panic in the Year Zero (1962), and looking forward to a generation of films like Damnation Alley (1977) and Mad Max (1979), obsessed with the post-apocalyptic landscape. Romero also drew on the lone film work of another director from well beyond the pale, Herk Harvey, who like Romero had roots in making pedagogic shorts and helmed the shoestring classic Carnival of Souls (1962). Quite apart from Harvey’s example as a low-budget filmmaker for Romero, his ashen-faced, black-eyed ghouls stalked locations that evoked corners of the American landscape left vacant and decaying in changing times grasped the same mood of blasted alienation and parochial anxiety.
Romero’s background in regional television and his interest in the way communal infrastructure is both erected to handle calamity and is disturbingly vulnerable to it is constantly evinced throughout the film. The characters in the house urgently try to tune into radio and TV to glean understanding of the situation and find what they should do: Romero understands the modern world as a zone of networks people rely on scarcely without thinking. Night of the Living Dead evokes the eerie, paranoid sensation of tuning into some emergency broadcast station in the middle of the night, beaming out test pattern in boding readiness for the moment when it might be needed. It’s chiefly access to communication devices that entices Harry and his fellows out of the basement for any length of time. The news anchors trying to fill people in on apparently incoherent and unbelievable events contextualise the impossible in familiar terms: the zombie revolution will be televised. Ben and the others make their ill-fated venture out of the house partly in hope of heading to one of the rescue stations advertised on the TV. Tellingly, at the outset of Dawn of the Dead, Romero depicts behind the scenes at a TV station with an argument about beaming out details about rescue stations that might have been overwhelmed by ghouls already. Romero’s follow-ups became increasingly apocalyptic in tenor, each one less a sequel in the usual sense than a revision that ups the scale of the problem each time, reflecting the metastasizing nature of Romero’s concerns. As it’s made clear here, the best method of handling the zombies is quickly established and the roaming National Guard and militias out in the countryside are having no particular problem cleaning up the fiends. This suggestion of possible containment of the problem makes this sharper as a drama of personal endurance on one level and perhaps more sardonic too as it throws more emphasis onto the failings of the heroes rather than the inevitability of their predicament, even if it robs the tale of the biblical scale touched on in Romero’s later takes.
The word “taboo” is often employed when discussing Night of the Living Dead, and for good reason, as it’s a work dedicated to demolishing them on both the dramatic and thematic levels. In a film driven by its contemplation of the tenuousness of human relations, Romero resolves this motif by locating dark, nihilistic revelry in the worst possible permutation of those relations with the cold, unremitting aim of an Enlightenment satirist like Swift, De Sade, or Voltaire, sharing with their ilk an unfettered readiness to unravel just about any presumption of Western civilisation from Homer on. With the bonus of gleefully trashing just about every nicety of genre storytelling and the presumptions of commercial storytelling. So, the handsome, innocent young couple are roasted alive and then eaten. The two alpha males, far from learning to work together and respect each-other, devolve into primal battle for control of a weapon, resulting in Ben shooting Harry like a commander in the field executing a mutinous officer. Marilyn and Barbra all die at the hands of loved-ones, as Barbra is snatched by the revived and zombified Johnny and fed to the horde of ghouls he’s joined, whilst dying Harry becomes dinner for his daughter who has succumbed to the malady too, before she stabs her horrified mother to death with a trowel. One of Romero’s finer gifts as a filmmaker was his ability to shoot physical action in a manner that invests it with a voluble sense of physical immediacy (at least in his early films – his more recent work is ordinary in this regard), and this is particularly vital in the film’s climactic scenes as the defence of the house swiftly and brutally collapses when the ghoul horde becomes large enough to bash through the barricades – death comes at the protagonists from every direction. Barbra finally snaps out of her daze right at the moment of crisis and leaps into action with surprising energy, to no avail.
Most pungently and infamously, Ben, suddenly alone and faced with a seemingly unstoppable tide of the marauders, is forced to take refuge in the basement with two half-eaten bodies that revive, forcing him to shoot them, and await the dawn. At long last daylight creeps in, the militia arrive gunning down ghouls all about, and Ben ventures out of his hiding place to cautiously investigate his rescuers – only to get a bullet in the forehead in the presumption he’s just another zombie. Ben’s body is dragged out with hooks to join the ghouls on the bonfire under the opening credits. Jones would go on to star in Bill Gunn’s black cultural riposte, Ganja & Hess (1973). This chilling, utterly deadpan final act exacerbates the film’s political dimensions of course, but also plays in part as a MAD Magazine-like lampoon extending Romero’s attack on narrative clichés. The cavalry has arrived to rescue our hero from siege by the savages, but just a little too late, and he’s just another moving target for a mob of trigger-happy hicks. In a year that had seen Martin Luther King and Robert Kennedy gunned down by reactionaries, in which racial and countercultural action constantly nudged the edges of overt insurrection and in which the potential looming spectre of a whole race of angry Harrys emerging from their basements now armed and eager to blast anything dissenting and threatening, Ben’s death didn’t just feel ironic, or tragic, but inevitable. I particularly like the leader of the militia’s jaunty cockaded hat, a touch that gives him a spiritual link to the burgomasters leading mobs in Universal horror films, and with the suspicious undercurrent of lynch mob justice in those films suddenly brought out into the open. But what seems most chilling about watching Night of the Living Dead today is the revelation just how deep Romero’s insight into his culture went. On many levels, the film seems to be just as true about 2016 as it was about 1968.
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Directors/Co-screenwriters: Konstantin Ershov, Georgi Kropachyov
By Roderick Heath
Nikolai Gogol’s story “Viy” was included in a volume of his story collection Tales of Mirgorod. Like his most famous tale, the historical novella “Tara Bulba” included in the same collection, “Viy” was a tribute to the wealth of history and traditions of rural Ukraine and southern Russia and the people who live there, particularly the Cossack nations. Gogol nominally based his story in real myths he harvested in the region, but the tale’s basic underpinnings have a vital similarity to ghost story traditions from right around the world, those stories in which a callow young man on the road encounters an evil spirit in the form of a woman. Gogol essentially invented his variation however, including the title character, a troll king who appears in the climax of the tale, whilst trying to capture the flavour of the parochial traditions he was steeped in and was trying to convey fervently, in an age when literature was often urgently engaged with trying to define the supposed ethereal quintessence of national cultures. Although his literature was often devoted to excoriating the absurd and backward aspects of his time and its culture, Gogol was a committed Slavophile, and eventually finished up subscribing to a brand of fervent religious nationalism that first pushed him to try and extend his novel Dead Souls into a parable exploring the whole Russian character, before burning the new material he had written, depression and ill-health reinforcing his new conviction that art was profane. In the following century, the Soviet government was notoriously averse to morbid and mystical themes in art. When Viy was filmed in 1967, it was the first horror film ever produced in the Soviet Union.
Writer and filmmaker Konstantin Ershov and production designer Georgi Kropachyov joined forces to create a more faithful adaptation and shared directing credits on the result. Another filmmaker contributing to the script was Aleksandr Ptushko, known at the time in Soviet cinema for his special effects work and for directing fantasy films, including a 1935 version of Gulliver’s Travels, and the 1956 epic Ilya Muromets (which Mystery Science Theatre 3000 aficionados might recall under the title The Sword and the Dragon). Ptushko also provided Viy’s simple yet ebullient, ingeniously deployed visual effects. Perhaps to clear ground for a work in a genre held in such opprobrium by the authorities, Viy offers a wry, even comic take on horror film, albeit one that also works up a peculiar intensity in its second half. Gogol’s story was an ideal subject to break the moratorium. A work resting squarely in the classic canon of Russian literature, it was based in safely historical, distant regional traditions and without any suggestion of psychological metaphor or transgressive meaning. Viy is rife with black humour mediating the onslaughts of supernatural menace, with a streak of anti-clerical and socially critical humour that squarely mocks institutions of Russian society held as old, decrepit, and outmoded under the Soviets. “Viy” had already served as inspiration for Mario Bava’s great debut film La Maschera del Demonio (1960), although that story had taken the setting, a Slavic backwater, and the theme of an evil witch tormenting men of learning, and married it to a more traditional type of vampire story and Bava’s potent brand of erotically charged evil. Viy, on the other hand, is closer to “The Wurdalak” episode in Bava’s I Tre Volti della Paura (1963), in conjuring a sense of blasted, paranoid anxiety in the sharp opposition of the great expanses of the Steppes and a claustrophobic outpost under supernatural siege.
The opening scenes hit a note of raucous good-humour as it depicts a mob of young seminarians in a Kiev monastery being released into the unsuspecting world for vacation, molesting washer women, lampooning their rector by trying to make a goat read, stealing food from vendors, and generally running riot. The distinctly unholy behaviour of the religious students, told off by the Rector (Pyotr Vesklyarov) for their wild ways before they flee into the countryside, sets off a tale where the vital tension lies between the way things are supposed to be and the unruly reality beneath, where the ultimate evil is a creature that can see all, as long as it can keep its eyes open. The seminarians travel on foot in gradually shrinking groups as they split and head towards their home towns. Three of the students, theologian Khaliava (Vadim Zakharchenko), rhetorician Tibery Gorobets (Vladimir Salnikov), and philosopher Khoma Brutus (Leonid Kuravlyov), are eventually all that is left of one of these travelling bands, and, as night falls, they get lost in the hinterland. Balking at camping under the stars, they keep groping in the dark until eventually they come across a farmhouse. They beg the old woman who seems to be the householder (actually played by a man, Nikolay Kutuzov) for a place to sleep for the night. The crone replies her house is already full of guests, but eventually agrees to stash them in different places. Khoma gets his bed in the stable on a pile of straw.
During the night, the crone enters the stable and advances on him with an apparently lustful look: “No, it’s Lent,” Khoma exclaims: “And you couldn’t tempt me for all the gold in the world!” But the crone picks him and up with peculiar strength, manipulates him like a toy, and climbs on his back, making him carry her like a horse. Once she gets him outside, she grabs a broom and levitates, carrying him under her legs, for a flight across the countryside reminiscent of Faust’s journey with Mephistopheles in F.W. Murnau’s 1926 film of that story. Khoma realises he’s in the clutches of a witch, and when the crone lands, Khoma grabs up a stick and furiously beats her. Suddenly, the crone turns into a beautiful young woman who gasps that he’s killing her, and Khoma recoils in shock. Leaving the battered and bleeding girl in the field, Khoma dashes off through the reed-choked swamps and eventually makes his way back to the seminary. But there he finds that his peculiar destiny is not going to let go of him. A gang of Cossacks from an outlying village has arrived in search of him, and arranged with the Rector to ensure he goes with them back to their village, to say prayers for a girl who has died. All Khoma is told is that he was specifically insisted upon by the girl’s father, and that he’s going to attend whether he likes it or not, as the Rector feels he needs a good punishment for his rowdy ways. When they reach the village, Khoma learns that the dead girl, Pannochka (Natalya Varley), named him as the man to pray for her, and her father is local boyar. He demands that Khoma pray in the church over his daughter’s body for the prescribed three night period on the promise of 1,000 gold coins if he fulfils the task or 1,000 lashes if he doesn’t. And, of course, Pannochka proves to be the witch he killed.
Viy has a strain of sly, even cruel irony underlying its playful surface that slowly emerges, as it studies a situation Khoma falls into and realises he has no way out of save death or triumph. To triumph means he must draw on resources he, as a man officially studying to become a religious and philosophical luminary, knows he doesn’t have. The tumult of the raucous, randy, hungry students fleeing the seminary at the outset gives way to glorious surveys of the open Russian countryside, a place of seemingly endless bounties. Only then does the scope of the drama compress, the trio of pompous scholars promptly getting lost in a field as the sun goes down. Khoma finds his world reduced first to the village he is brought to, a septic little kingdom where the boyar rules, and then to the confines of the village church, a place cordoned off from the normal rules of reality, where elemental battles will take place. Khoma however is a citizen of a grey zone that permits him no easy identity: unwilling to devote himself to religious strictures but, as an intellectual in a theocratic society, having no other recourse but the church, he’s been ripped from his roots in the Cossack village: he can still sing along with his fellows from the region, but is left an object of curiosity mixed with contempt. Much of which Khoma deserves. He is, by his own confession, a slovenly student and potential clergyman. Whilst trying to talk the boyar out of forcing him to make his vigil, Khoma denies he’s known for his piety: “I visited a baker’s wife on Maundy Thursday!” He’s better at carousing and eating, but these prove futile escapes from the duty he is obligated to perform. His attempts to escape the village constantly prove embarrassing jokes, as the boyar’s men easily corral him.
This aspect of Viy has a certain thematic similarity to Hiroshi Teshigahara’s Woman in the Dunes (1964), as an outsider finds himself trapped and pressganged into meeting the needs of a tiny, virtually forgotten community on the fringes of civilisation. A quality in Gogol’s writing that anticipated the later emergence of surrealism, the Theatre of the Absurd, and the peculiar imaginings of Franz Kafka is also detectable. Khoma’s situation plays like an inversion of Kafka’s The Castle, in which the protagonist can’t escape being locked in rather than locked out (Dead Souls pivots on a similarly surreal notion, a plot to make money from serfs who are literally dead, but alive in a bureaucratic and financial sense). Meanwhile, the ritualistic structure of the churchman repeatedly going into battle with an evil force that possesses a young girl anticipates The Exorcist (1973), although that film’s iron-cast moral certainties are mocked well beforehand as the representative of holy certitude here is hardly an ideal avatar, and his battle against evil is more like an extended, drunken attempt to simply weather the storm. Ershov and Kropachyov play up the sardonic side of Gogol’s tale in regards to religion and also social power evinced by various forms of elder, be it the Rector who sends Khoma off gruffly to his fate, or the boyar who forces Khoma to do his bidding. In the style of the morality-play quality apparent in many a real folk tale, Khoma represents hypocrisy, drunkenness, and self-indulgence.
Under pressure, Khoma’s roots in the hard-drinking, hard-living Cossack way are swiftly revealed, whilst to the villagers he represents a momentary insight into a way of life usually cordoned off from their own: “Just what are you seminarians taught?” one demands to know: “What the deacon says when he’s in church, or other things?” Khoma, hardly paying attention, performs an expert trick with his vodka cup, making his drinking companions coo in wonderment, “What a great scholar! I want to be a seminarian too!” The filmmakers inject a visual joke as Khoma, thoroughly soused, sees three different versions of the same man emerging from three tavern doors. For all his faults, though, once Khoma feels the heavy hand on his shoulder the smiling face only briefly distracts from, and is forced to go through with his terrifying vigil, he has our sympathy, for his reactions are only to a strange, arbitrary, humiliating world only slightly more coherent than the manifestations of the supernatural that dog him. The sight of the old witch turning Khoma into her personal pony-boy, laced with perverse erotic suggestions even as it’s played for laughs, is echoed later when one of the villagers recounts how Pannochka ran off with one of the young men of the village, who carried her out on his shoulders. The villagers were well aware Pannochka was a witch; only her father had no clue, and although he senses something strange in her dying wish to receive holy rites from this specific, unworthy representative of religion, nonetheless he commits grimly to the task.
Although very different in style with its breezy, straightforward storytelling to the more esoteric aesthetics of Andrei Tarkovsky and Sergei Paradjanov, two of Soviet cinema’s highest-profile talents of the day, Viy shares a spirit in common with their works nonetheless, for it tries to convey an authentically folkloric vision and a quintessence of one corner of the cultural inheritance. That’s the part of the psychic landscape within that inheritance, where the collective memory has hazy fringes, the place where ancestors lived and the things they took to be trye still takes on a type of reality, if only in the freakish fancies lurk and the monstrosities parents use to keep their children in line in grimly prophetic parables. The Viy itself, although made up by Gogol, has exactly that quality of something plucked out of a bedtime boogeyman tale. The actual root for the creation is, perhaps ironically, thought to be the Christian Saint John Cassian the Unmerciful, a religious hero who strangely gained a quality close to demonic in later folklore because of his reputation of extremely harsh judgement, and who had similarly incisive, excoriating vision that nonetheless was only selectively uncovered when he brushed back his long hair. Fittingly, Ershov and Kropachyov’s aesthetic in Viy’s fantasy sequences is rooted in stage pantomime and magic-lantern shows, rejecting the realism that was just starting to become dominant in Western horror cinema. Ershov, Kropachyov, and Ptushko utilise the space of the village church as a theatrical space where illusionism reigns. The old wooden carvings and creepy icons painted on the walls and carefully manipulated candle lighting sets the scene, surveyed upon first entrance by the slowly pivoting camera movements, like a bullring or battleground in a Sergio Leone film, ideal for the basic spiritual conflict all the infrastructure of the settled, Christian world is supposed to hold at bay. Stray cats and birds suddenly scuttle through the old, creepy space.
The mounting spectacle of Khoma’s vigils starts with the witch girl climbing out of her coffin and searching for him, whilst Khoma has, in obedience to Ukrainian folk ritual, drawn a magic chalk circle about the lectern from which he reads Bible quotes. The witch is blind to him and held out of the circle, meaning she can only frantically slaw at the invisible barricade, before the cock’s crow drives her back into her coffin. The second night sees the witch levitating her coffin and trying to use it to bash her way through the circle, flying around the church as if in her own personal zero-gravity dodgem car, whilst Khoma bellows panicky prayers and tosses boots at her. When she fails she curses him, leaving him momentarily blind and also with his hair turned snowy white. Moments of pure fairytale strangeness flit by, like a tear of blood sliding down Pannochka’s face as she lies on her bier. The staging in these scenes conveys both a sense of absurdist humour in the confrontations between terrified churchman and vengeful witch, and crescendo of the beguiling strangeness of the supernatural as envisioned here, with the camerawork suddenly turning frantic and aggressive, as when Pannochka furiously stalks around the limits of Khoma’s protective circle, and the sight of her trying to bash through the barrier with her flying coffin. These scenes also get a kick out of the peculiar manifestation of evil in the form of Varley’s pale-faced, dark-eyed teenage witch, a lovely visage possessed of a wilful desire to destroy Khoma. She anticipates Linda Hayden’s flower-decked pagan priestess in The Blood on Satan’s Claw (1970) in embodying malevolence with the most seemingly innocent, beguiling surface imaginable.
The special effects are lovable for their refusal of complex artifice, and retain that magic-lantern show quality. When the witch levitates with Khoma under her, it’s obvious that they’re on a rotating stage as if in some theatrical production. Khoma’s attempt to flee the village, charging through underbrush, is depicted through looping reversals of film stock, his complete inability get anywhere dictated by the film technique. The finale goes for broke as the filmmakers offer pantomime monsters and skeletal hydras whilst playing games with the visuals – Khoma remains in colour whilst the arising army of the night loom and leer around him in sepulchral black and white. Each of Khoma’s nights of vigil leaves him increasingly fraught and desperate to escape his lot, alternating with vodka-brave pronunciations. When he’s brought out of the church after the second night, he starts into a bizarre dance, an attempt to convince himself he’s just spent a brief, hair-raising time-out from the more important business of carousing, but succeeding only in testifying to his own fraying nerves and sanity. His dance is a pathetic but also vigorous sight, the only likeness I can think of being the infamous “Flashdance” scene in Dogtooth (2010), in depicting someone who knows they’re about to go mad if they don’t escape but also knows they can’t escape and so converts raw panic into a furious proof of life. Kuravlyov’s performance hits grand heights here.
The film reaches a riotous climax as Khoma ventures into the church for his third night with airy, drunken hopes for his future, only to face the final onslaught of the witch’s efforts to break him, as she calls up all manner of ghouls and goblins to attack him. The final monster she conjures is the Viy itself, a monstrous, misshapen troll with outsized droopy eyelids that conceal crystalline eyes that can see through the mystical protective barrier protecting Khoma: the Viy has to get other ghouls to lift its eyelids back so it can see, but then is able to point out their prey and the monsters attack Khoma just as the cock crows for dawn again. Khoma loses his battle with fate, dying from fright as he’s assaulted. But this proves the downfall of the witch and her minions too, as they perish dashing for the shadows because they’ve lingered into the dawn, the witch reverting to her crone’s appearance and her coffin disintegrating, leaving her exposed as a monstrosity. The sarcastic punch-line for all this sees Khoma’s two friends Khaliava and Gorobets back at the seminary, working on restoring artworks and supping vodka on the sly as they try to work out why Khoma failed in his vigil, eventually deciding he didn’t believe in his own spiritual authority enough to fight off the evil, when a true holy man would have simply commanded the monsters to go. Talk about Monday morning quarter-backing. Viy certainly never exactly goes for pulse-pounding horror, more a spry and mordant frisson that evokes the way you get scared when you’re six years old. It’s a delightful annex of the horror genre nonetheless.
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Directors: Jerome Robbins/Robert Wise
By Marilyn Ferdinand
The United States is a young country with an old history. Rising to the highest heights of power in the blink of an eye through rapid expansion across a broad land rich in natural resources, achieving unity more than 100 year before the much more ancient Europe even made a start at it, and now prematurely gray as it struggles to adapt to a global economy and a shattered self-image, the American story has been a tough one to tell. The mirrors held up to Americans have often been fractured and one-dimensional, and perhaps with the exception of the Great American Novel, Huckleberry Finn, no work of art has broken through as a wide-ranging reflection not only of who we want to be, but also of who we really are. So it may be a bold declaration to make, but if I had to pick the one work that has been and will continue to be the greatest telling of the Great American Story, it would be West Side Story.
The enduring legacy of West Side Story could not have been predicted based on its reception when it premiered at the Winter Garden Theatre in New York in 1957. It garnered generally good reviews and had a respectable initial run of 732 performances, but that was nowhere near the 2,717 performances of My Fair Lady during the same Broadway season. Its hold on the imaginations of an international audience would not be secured until it was in a form that could be disseminated widely. When the film, codirected by its theatrical director/choreographer Jerome Robbins and Hollywood veteran Robert Wise, came out in 1961, it was a smash hit, earning the equivalent of $300 million in today’s dollars in the United States alone and winning 10 Oscars, including Best Picture. The huge audience for the film has made WSS a perennial favorite of school, amateur, and professional theatrical companies the world over. What is it that has attracted so many admirers across time and continents to this musical?
The extremely high standard of the classical/popular score spanning styles from mambo to opera, the tight choreography that comes from life itself, and the sarcastic/tragic lyrics that offer not platitudes, but truth, place West Side Story in a class by itself. However, WSS’s power does not come from its technical virtuosity alone. Riding on the timeless popularity of tragic love as rendered by William Shakespeare in Romeo & Juliet while delivering that play’s crucial message about the costs of hate, West Side Story also poses a direct challenge to the complacent belief in the American Dream and the elusive principle for which it stands, “liberty and justice for all,” through the most American narrative of all—immigration. Robbins, composer Leonard Bernstein, book writer Arthur Laurents, and lyricist Stephen Sondheim—all members of despised and persecuted groups in American society—crafted a coming-of-age tale for America itself and those who would lose themselves in its myth through its focus on adolescents struggling to mature and find a place for themselves in the world.
Some people may be familiar with WSS’s original working title, “East Side Story,” as the musical was first conceived by Robbins in 1948 as a tale of rival Jewish and Irish-Catholic gangs on New York’s Lower East Side. However, it would take eight years for the embryonic idea to come to fruition, during which time the team would jettison their outdated conflict for an updated approach that would reflect the sharp rise in Latino gang violence in America’s big cities. The creative team centered the rivalry among the children of poor European immigrants precariously established in New York City and those from the American territory of Puerto Rico arriving during “The Great Migration” of the 1950s. As Sondheim’s lyrics to “America” ironically suggest (“Nobody knows in America/Puerto Rico’s in America”), the members of the Sharks might have an earlier claim to being American than do the teens who make up the Jets. This conflict already distinguishes WSS from Shakespeare’s blood feud of two aristocratic families as a pointedly American concern.
Laurents, who was brought in to write the book based on the strength of his treatment of anti-Semitism in the play Home of the Brave, quickly took to the new focus. Robbins made exploratory trips to Spanish Harlem to study the dance styles of Puerto Rican youths, and Bernstein’s love of Latin rhythms fed his creativity as the men continued to work on an array of projects before they were free to turn all of their attention to their theatrical masterpiece. When Bernstein realized that he would be unable to write lyrics for WSS while under pressure to compose Candide (interestingly, another musical that tracks, albeit satirically, with WSS’s themes of true love and striving for success in an Enlightenment version of the American Dream), up-and-comer Stephen Sondheim was contacted and persuaded to join the team despite his misgivings about this “step down” from composer to lyricist.
The film version of West Side Story features a magnetic cast of dancers and actors, with George Chakiris and Rita Moreno as standouts. Natalie Wood was put in the unfortunate position of being an Anglo playing a Latina and disliking costar Richard Beymer, the man she was supposed to be passionately in love with, but her professionalism (if not her dismal Puerto Rican accent) carried the day. All of the singing was dubbed, with veteran singing double Marni Nixon taking on Maria’s songs and Jimmy Bryant taking on Beymer’s. This is understandable considering the difficulties of the Bernstein score and does not, in my opinion, detract from the overall effect. The film takes few liberties with the stage version, with the notable and welcome exception of moving the panicked “Cool” from before the fateful rumble between the Jets and the Sharks to just after it, thus bumping the comic “Gee, Officer Krupke” to an earlier, more appropriate location after the first encounter the Jets have with the cops. In addition, Wise opens up the otherwise soundstage-bound film by shooting the opening “Prologue” on location in New York, thus creating a mise en scène of the contested turf that lingers in the audience’s mind as the rest of the film progresses.
Robbins, comfortable with stage choreography, manages to combine the best of both worlds throughout the film. He opens up his choreography in the “Prologue” to illustrate the Jets’ exuberant dominance of their turf. The ultimate gesture of cool—finger snapping—begins the “Prologue,” as the Jets survey their domain. Robbins moves them wordlessly from playground, to street, to basketball court in a combination of random, everyday movements by individual Jets that build to a coordinated dance. Jets leader Riff (Russ Tamblyn) whoops happily as some children run past on the street and leaps joyfully with his gang, only to run immediately into Sharks leader Bernardo (Chakiris). Bernardo handles their taunts, only to strike an obviously symbolic red stripe on a wall with his fist. Robbins dances Bernardo and two Sharks down a narrow gangway, snapping their fingers in a show of their own cool as they run over the word “JETS” painted on the street. Small gestures again build, only this time aggressively, and the “Prologue” ends in an all-out brawl. Camera cuts, overhead shots, close-ups of smug and resentful looks form a dance of their own, one the dancers assault by running directly at the camera lens, forcing it to cut away. Robbins may have been a novice filmmaker, but his dancer’s understanding of space and how a frame can open and choke it is second only to Gene Kelly’s.
Against the sense of belonging gang life provides to kids whose untethered home lives are mentioned in passing (“Gee, Officer Krupke”: “Dear kindly Judge, your Honor/My parents treat me rough/With all their marijuana/They won’t give me a puff./They didn’t wanna have me/But somehow I was had.”), the possibility of a real connection between Bernardo’s sister Maria (Wood) and former Jets leader Tony (Beymer) is hopelessly fragile. Tony and Maria fall in love at first sight during “The Dance at the Gym”; in an otherwise statically shot dance sequence (Wise, left on his own when Robbins was fired during the shoot, conservatively follows Fred Astaire’s philosophy of full-frontal framing), the lyric “I saw you and the world fell away” from the enthralling love song “Tonight” is produced visually, as all but the lovers fade into a white haze.
Another superb sequence is “Cool,” in which the Jets struggle to regain their composure after the murders of Riff and Bernardo. The song and dance take place in a dark, low-ceilinged parking garage to mirror the very dark turn of the plot and how trapped the gang is. First, Ice (Tucker Smith), a new character added to fill in for Riff as the Jets’ leader once the song had been moved, sings in barely covered shock at the harm they have just witnessed about how the Jets need to keep cool “‘Cause, man, you got/Some high times ahead/Take it slow and Daddy-o/You can live it up and die in bed!” The gang struggles to contain their emotions, doing a parody of the polite dancing they engaged in earlier at the community dance where Maria and Tony met. Finally, the gang moves in crouched unison like a soft crab hiding in its hard shell, their solidarity reinforced, their desire for vengeance deferred but not defused. Belonging is more important than living, and so the cycle of violence is doomed to repeat itself.
One of the great challenges for Robbins and his terrific crew of dancers was to hit their beats to the multiple time signatures contained in Leonard Bernstein’s majestic symphonic score. Moreno, who played Bernardo’s girlfriend Anita, said that dance coordinator Betty Walberg had to count the beats out loud for the dancers as the music played. Since I’m no music expert, I will quote from Misha Berson’s valuable book Something’s Coming, Something Good: West Side Story and the American Imagination about some of the hallmarks of the score:
1) The frequent use of minor chords
2) Melodies that don’t neatly resolve but hang suspended
3) Fingers snaps and claps, as prominent percussion elements
4) Driving rhythms from a trove of percussion instruments (including trap drums, xylophone and vibraphone, timbales, and bongos)
5) Cross-rhythms that overlap two signatures to create a sense of agitation and unease
6) Swiftly cascading and ascending string lines
7) Jazzy bursts of brass and winds
8) Latin accents
In addition, many music scholars have commented on Bernstein’s use of tritones—playing a key note followed by a note three whole tones away from the key note—which is an important method of introducing dissonance in Western harmony. Berson comments that during the Middle Ages, tritones were considered diabolus in musica (“devil in music”) for being hard to sing in tune. While many people consider “Maria” one of the most beautiful songs in the score, it is sobering to realize that its first two notes form a tritone; considering that Maria’s admonishment to Tony to stop the rumble ends in the deaths of her brother, Tony’s best friend, and Tony himself, she certainly does seem to have done the devil’s work, however unwittingly.
Bernstein’s operatic elements are my favorite parts of the score. Anita and Maria’s duet “A Boy Like That/I Have a Love” is a cry of anguish, one for a lost love, the other for a love she is helpless to deny. Anita’s minor-key “A boy like that wants one thing only/And when he’s done he’ll leave you lonely/He’ll murder your love/he murdered mine” counterpoints with Maria’s “I hear your words/And in my head/I know they’re smart/But my heart, Anita/But my heart/Knows they’re wrong.” Reminiscent of Mozart’s operatic quartets, the “Tonight Quintet” offers musical variations on “Tonight” with lyrics that cleverly interweave the word “tonight” with the expectations of each party—the Sharks and Jets getting ready to rumble, Anita dolling herself up for a post-rumble tumble with Bernardo, and Maria and Tony planning for an endless future.
Again and again, the songs and characters of West Side Story communicate the need to belong. “The Jets Song” affirms “You’re never alone/You’re never disconnected” when you’re a Jet. The Shark boys and girls are torn between their longing for their first-class status in Puerto Rico and their newfound opportunities in “America.” The girls assert “Here you are free and you have pride,” to which the boys respond “Long as you stay on your own side.” “Life is alright in America/If you’re all white in America.” Maria and Tony, caught in the ethnic divide, find their sense of place in each other, which they affirm in the moving “Somewhere,” a place that is destroyed when Tony is gunned down by Maria’s formerly gentle suitor Chino (Jose De Vega). And a very interesting character nicknamed Anybodys (Susan Oakes) exemplifies a different kind of exclusion; dressing and acting like a boy, she rejects her sexual identity and is, in turn, rejected by the Jets. But she refuses to go away or give up on being a part of the action.
In the end, when violence has claimed three lives and ruined Maria’s, Anita’s, and Chino’s hopes and prospects, the creators of West Side Story decided that shame would bring the Sharks and Jets together to carry Tony’s lifeless body away. This note of hope may seem unrealistic. But it does recall another American Dream, one elucidated by Dr. Martin Luther King, Jr., that, in fits and starts, has started to come true. Perhaps West Side Story helped Americans find a new and more worthwhile image for a more mature and realizable Great American Story.
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Director: George Pal
By Roderick Heath
The 1950s saw the first real boom in cinematic science fiction, and those genre halcyon days owed much to George Pal. The Hungarian-born filmmaker had made his name working in the German film industry before the Nazis came to power with a series of shorts linking music and a clever brand of animation he developed known as Puppetoons. After he moved to the U.S. and started working in Hollywood, he captured an Oscar for his shorts in 1943 before eventually turning to feature production with the 1950 fantasy film The Great Rupert, helmed by actor-turned-director Irving Pichel. Pal and Pichel quickly followed it up with a more ambitious project extrapolating cutting-edge scientific concepts, most of which were still purely theoretical, about what space travel would be like and turning them into a movie titled Destination Moon (1950). Not the best of the scifi work of the era and not quite the first, Destination Moon nonetheless renewed the template for a brand of realistic science fiction first touched on by Fritz Lang two decades earlier with The Woman in the Moon (1929), and proved the catalyst for an eruption of interest in all things fantastical and futuristic that would cram movie screens for the next few years. Pal, who seemed to harbour ambitions to emulate his Paramount Pictures stablemate, Cecil B. DeMille, as a maker of grandiose entertainments, soon produced two more works still familiar to anyone who loves the genre: When Worlds Collide (1951) and War of the Worlds (1953), based on the H. G. Wells novel. His brand came to grief with Conquest of Space (1955), an attempt to return to Destination Moon’s template of hard scifi that was generally rejected as hokey and clumsy, although now its ambition and fumbling attempts at a poetic understanding of space flight now look far more prescient.
Pal didn’t make another film for three years, and when he did, it came as a straight fantasy for MGM, tom thumb (1958), with Pal himself directing for the first time. The film’s success allowed him to return to scifi with a second raid on the works of H. G. Wells, this time the 1895 novella The Time Machine. Wells’ role in shaping the very concept of science fiction is hard to overestimate. If his predecessors and fellow progenitors Mary Shelley, Edgar Allan Poe, and Jules Verne opened up the strange new landscapes of speculative interest, the former pair as a psychic vista of strangeness and anxiety, and the latter with a grasp on the potential of machinery, Wells synthesised their approaches and used his real scientific learning to start writing stories that investigated a certain driving idea to a logical end, with his real dramatic and poetic gifts used to shade and guide. Wells was eventually frustrated by the way his early, short, sensational writings overshadowed his more literary and philosophical output even before his death in 1945. His most famous tales also defied easy filming, as they tend to be shaped more like travelogues through certain conceptual universes rather than as propulsive narratives. Pal, however, had no problem overseeing their conversion into forceful blood-and-thunder yarns.
Partly for this reason, Pal’s approach to scifi has often been divisive for genre fans in spite of his films’ iconic status, as he popularised the form by emphasising elements general audiences could grasp and relate to at the expense of more radical aspects: When Worlds Collide and War of the Worlds are littered with invocations of the biblical and parochial in contrast to the more difficult, sceptical, acidic impulses scifi in its literary form was just starting to contemplate. Yet Pal and his various stable directors had a grasp on the essence of scifi in the popular mindset as a place of vast frontiers, grand promise, and outsized threat: When Worlds Collide and War of the Worlds successfully visualised the new awareness of the Atomic Age as a place of both possibility and dread in fervent colours and big-type dramatic reflexes. By 1960, the zeitgeist was changing, and Pal took on The Time Machine with a mellower, more thoughtful palate, if also still happily leaping into adventure territory when the time came. Pal saw scifi through the eyes of a man whose life had been shaped by his love of constructing and manipulating his Puppetoons, a modern take on an old mechanistic craft with its roots based on middle Europe’s folk cultures as a new-age wing of the old fairy tale book; unsurprisingly, his next work as director was to be an exploration of the legacy of the Brothers Grimm. The Time Machine manages to be both thoughtful and wistful, but also childlike in its sense of the possible and glee in the process of the impossible.
The film’s prologue, a series of gently ticking, drifting clocks in the void giving way to the drumming thunder of Big Ben, has a beguilingly poetic quality that infuses the rest of the film, which looks both backwards and forwards with both youthful joie de vivre and an autumnal sweetness. In this regard, Pal’s visuals are inestimably aided by Russell Garcia’s scoring, with sound and image in deep accord in exploring the way the past and the future are another country. As later transposers of Wells’ art would also later do, Pal and screenwriter David Duncan wove Wells himself and his ideas into his tale, essentially presenting the anonymous time traveller of the book as Wells himself, or the version of himself he presented through his writing—a thoughtful dreamer and pacifist out of step with the coldly pragmatic mindset of the late Victorian age. Pal also reset the story at the moment of a great pivot, in the last week of the 19th century, charged with intimations of a farewell and a new beginning attendant to every change of year with the special dimension of one world about to give way to another. The book’s recounted narrative is retained, as kindly Scots merchant Robert Filby (Alan Young) and other members of a circle of friends, gruff Dr. Hillyer (a glorious character turn by Sebastian Cabot), boozy Bridewell (Tom Helmore), and stuffy Kemp (Whit Bissell), await dinner with their inventor friend George Wells (Rod Taylor) in his house. Increasingly irked by George’s absence, the men sit down to dinner served up by the housekeeper, Mrs. Watchett (Doris Lloyd), only for George to appear, bloodied, shattered, and dishevelled.
George, fortified by wine and Filby’s assurances that he has “all the time in the world,” begins to recount the strange adventure he’s had since he last talked to them. A flashback takes them to their last meeting, on New Year’s Eve, during which George tried to thrill and impress his friends with a demonstration of a miniature version of a time machine he’s built. The small machine seemed to work perfectly, but his friends chose to dismiss it as a conjuring trick. Hillyer and Kemp instead prodded George to turn his efforts towards more practical ideas to serve military applications, whilst Filby feared the machine on a more fundamental level, warning his friend that it’s not a good idea to tempt the laws of providence. Frustrated by their lack of belief and understanding, and appalled by more grim news from the Boer War, George arranged for the dinner a week in the future before heading to his laboratory and climbing into the full-sized version of the time machine, determined to brave all dangers and explore the future in his conviction it will prove to be the place where his dreams become common reality.
The Time Machine chose to take on its source novel in the period during which it was written and employ the odd and fascinating spectacle of super-sophisticated machinery built in a Victorian fashion. In doing so, The Time Machine’s eponymous creation, a glorious thing of brass curves, plush red velvet and blinking multicoloured lights, became one prototype for the subgenre today called Steampunk. The Time Machine wasn’t the first work to render a scifi classic in period, as a handful of Verne adaptations in previous years—Richard Fleischer’s 20,000 Leagues Under the Sea (1954), Byron Haskin’s From the Earth to the Moon (1958), and Henry Levin’s Journey to the Centre of the Earth (1959)—had already exploited the charm and colour of retro conceptualism. But that choice was more felicitous in making The Time Machine because of the nature of its narrative and its themes, and because although submarines and spaceships now existed, the idea of a time machine could still be illustrated in a charmingly vague way. George’s time travels didn’t have to be entirely imagined, and the contrast between his ideals and the reality of the new scientific age could be described, with an extra dimension of introspection from a 1960s perspective.
First and foremost, George’s plunge into what he calls “the fourth dimension” is both illustrated by and analogous with Pal’s own love of ingenious showmanship, visualising time travel through the basic building blocks of cinema itself—stop-motion and time-lapse photography—and replete with good-humoured flourishes, like the mannequin in Filby’s store window who becomes George’s unageing friend and barometer of shockingly changing tastes in fashion. George’s first stop in future time brings not just the chuffing oddness of a horseless carriage, but also a harsh taste of loss, as he sees Filby wearing a military uniform, only to learn to his sorrow that this is Filby’s grown son James (Young again), whose father has died in the trenches of World War I. George takes away one salve: Filby, who controlled George’s estate, refused to sell the house out of faith that one day George would “return.”
George despondently returns to his machine and presss on, experiencing his house’s destruction during the Blitz before stopping again presumably in the later 1960s, when atomic war has broken out. Again George is confronted by the sight of people fleeing to air raid shelters, and again meets James Filby in a military role, only this time he’s a silver-suited, white-haired air raid warden urging people to safety, astounded by George’s youthful appearance. The sight of an atomic missile drives Filby away even as Geroge begs him for conversation, and George barely survives the horror of an atomic explosion and the volcanic eruption it sets off. He climbs into his time machine and just manages to avoid being roasted by lava. Instead, he is walled inside a rock form for millennia.
When the rock wears away, he surveys a marvellously new green Earth where a sublime harmony seems to have evolved between human structures and the elements. He stops his machine suddenly, causing it to careen out of control, topple over and knock George out. He awakens to find himself close to a strange, Sphinxlike building, and when he begins to explore the landscape, finds it an Edenic place with apparently no one to share it, the huge, super-moderne buildings nearby uninhabited and run down. Finally, he does encounter other people, a bunch of wan, blonde, innocent and yet also almost pathologically indolent folk who call themselves the Eloi. George has to save one woman he sees close to drowning in a river under the blasé gaze of her friends. George makes the acquaintance of the woman, who says her name is Weena (Yvette Mimieux), and slowly begins to plumb the strangeness of the society he’s presented with.
The greatest qualities of The Time Machine become apparent in George’s headlong journey through time, experiencing his own erasure from history, the death of friends, and the calamities awaiting humankind thanks to our inability to learn lessons, all with steadily drooping enthusiasm. Pal grasps intuitively the action of time travel not just as discovery, but also as tragedy, as George finds himself doomed to witness looping events and scenes of loss and destruction, until finally, when the rock encasing him and his machine breaks apart, he seems to behold a gorgeous new future. But there are also peculiar proofs of faith, as when George finds that what was his old house has been turned into a park dedicated by James to his father’s love for his friend. There’s a striking intimacy and humanity to much of the film, for example, when George realises Filby has remained behind after his disappointing demonstration to talk, or George’s interactions with Weena, who gropes towards an understanding of him and the apple of necessary, but painful knowledge he brings to her Eden. When he arrives in the future he so dearly wants to see, his pleasure in what he sees is steadily worn down to a state of furious disillusion: the underlying truth about the Eloi and the strange beings that lurk in the darkness they call the Morlocks eventually proves utterly horrifying, but, in a way, less depressing to a man like George, who finds himself shocked and outraged when he finds the Eloi have allowed what’s left of the human intellectual inheritance to petrify and crumble away as they live happily in the sun eating the bounties provided to them without question or heed.
Wells set out with The Time Machine to disassemble the precious, barely questioned idealism of the high Victorian period, an idealism that had much in common with the 1950s variety—an official faith in the future with a vibrating anxiety over change and threat beneath it all. He took the still fresh and prickly notion of evolution, whose great proponent, Julian Huxley, had been one of Wells’ teachers, and applied it mirthlessly to the satirical idea that if allowed to continue, the stratification of society would eventually lead to two entirely different posthuman species, the Eloi, descendants of a leisure class, and the Morlocks, subterranean workers who, in a twist of brute sarcasm, have become farmers treating the Eloi as free-range cattle and living on their flesh. Pal and Duncan tweaked this concept to look squarely at the idea not just as a permutation of Victorian labour relations, but also as a distant echo of life in the 20th century: the Morlocks round up their flocks of Eloi by blasting out the sounds of air raid sirens that draw the Eloi underground. The Eloi have essentially become children, afraid of the dark and blithe about what supports their lifestyle, but George’s arrival quickly coaxes deeper reflexes from Weena. She braves the terrors of the night to warn him about the Morlocks as he searches for his machine, which he finds has been dragged within the Sphinx. George and Weena spend a night hunkered before a fire after one of the Morlocks has attacked her, but fortunately, the monsters prove vulnerable to bright light and a good right hook.
The Time Machine treads campy territory in trying to present the Eloi like a mob of listless, young Hollywood ingénues and beach bums (that Mimieux also starred in the same year’s Where the Boys Are amplifies the association), whilst also interestingly prescient on the oncoming age of the counterculture and its history-reboot philosophy, a movement which had much in common with the onset of many similar ideas in the Victorian age that Wells himself often espoused. There is stinging power in the moment when George, led to a collection of books kept by the Eloi by one of their number, realises the Eloi have let their cultural inheritance decay and literally turn to dust, and the previously idealistic and forward-looking savant is appalled and disillusioned to a crushing degree: “At least I can die amongst men!” he bellows in offense before abandoning his attempts to plumb the Eloi culture, because there is none. It’s also hard to deny that on at least one level, the film devolves into a Boy’s Own tale of two-fisted adventure and revolt as George proves the threat of the Morlocks is only as strong as they’re allowed to be. But the future sequences of the film have a similar mood of stripped-down mythos that would later sustain definitive genre TV works like Star Trek and early Doctor Who. In this regard and more, The Time Machine feels like a vital transitional moment in scifi cinema, mediating the chitinous forms of ’50s scifi and the brand that would dominate for the next 15 years or so in English-language scifi filmmaking—looking more closely at human society, its past and present, through the prisms of parable.
The soul-searching that often bubbled as subtext in ‘50s scifi films here hatches and becomes overt, contemplating the modern inheritance both as one of wonder, but also cringing fear of what terrors it had conjured. The Eloi living space has the quality of being at once futuristic and distantly mythical. The drama turns inward as it contemplates humanity’s fate with an early intimation of the idea of dystopia, a substrata of the genre that’s still powerful, often playing out in extrapolated versions of high modernist architectural environs and evoking common pasts as decayed and neglected memories, and plied with a dusting of fable as here, including the likes of THX-1138 (1971), Zardoz (1974), Rollerball (1975), and Logan’s Run (1976). The headier, questioning aspect of the film seeds many more genre directions, not the least of which was the time travel idea itself, one barely tackled in cinema before this, but which has become an oft-iterated theme in works as diverse as Back to the Future (1985) and Primer (2004). The haunting quality Pal manages to invest in the film continues to recur, especially powerful and poignant in the sequence when Weena leads George to a place where the remains of human civilisation still persist, the voices of men in ages past recorded on spinning rings reporting tales of bleak decline and death; pointedly, both voices heard are Paul Frees, who had loaned his stentorian tones to War of the Worlds as the definitive voice of futurism, now reporting as the ghost of ages lost in a sublime distillation of the scifi creed in a totemic moment: “My name is no consequence. The important thing you should know is that I am the last who remembers when each of us, man and woman, made his own decision.”
The lingering shadow of the ’50s monster movie still pervades The Time Machine, as the glowing-eyed Morlocks try to snatch Weena. But Pal still manages to generate a weird and tense atmosphere, as when George witnesses the Eloi responding to the Morlock siren call and then descends into their underground works to rescue Weena and in a gleeful action climax as George battles the cannibalistic, humanoid Morlocks, having discovered the gruesome secret in a room littered with human bones by exploiting their great weakness, their fear of bright light. A particular likeness has long intrigued me about this sequence and the way it connects to Pal’s earlier career and background: Garcia’s music in places sounds awfully reminiscent of Igor Stravinsky’s score for his famous ballet The Firebird, suggesting Pal might well have taken inspiration from that work and its roots in Slavic and Hungarian mythology, and evoking Pal’s own musical reflexes from his Puppetoon days. Certainly Pal had long been fascinated with the classic battery of fairy tales and had adapted several as shorts. This connection makes perfect sense to me, as the story is essentially the same, with George cast as the pure hero descending into a stygian underground to fight the demons and steal back a captive princess, fending off evil with light, and the time machine itself cast as the firebird, the vessel of transformative power. And as silly as George’s battle with the Morlocks is in a way, it’s still a genuinely gripping sequence with a great physicality, particularly as Pal’s eye is strong here, with the nightmarish image of the Morlocks advancing on their penned-up intended meals. The film’s corniest moment is also a highlight—an effete Eloi mans up and wallops one of the Morlocks in the back as it throttles George, saving his life.
A few good socks to the jaw and some fiery brands fortunately prove enough to give the Morlocks hell, being as they are used to victims who don’t fight back. George is able to rescue Weena and some of the other Eloi, blowing up part of the underground city, and a new dawn seems at hand. But the Morlocks set a trap for George, luring him into the Sphinx with his time machine and then closing the doors, separating him from Weena and forcing him to fight for his life before he manages to escape in time, first travelling forward, witnessing the gruesome decomposition of a Morlock he killed, a surprisingly graphic and spectacular visual punch for 1960. George finally returns to his own time to keep his date with his friends. His only proof for his story is a flower given to him by Weena, and again he is disbelieved, taken by his friends as an attempt to break into the penny dreadful market. At the last, Filby hears the time machine revving up again after George has dragged it back in from the garden and repositioned it in the laboratory so he can reappear outside the Sphinx before Weena.
It’s appropriate that the last notes of The Time Machine return to that mood of wistful longing and questioning as Filby is left contemplating his friend’s resolve when he and Mrs. Watchett notice George took three books to the future with him, leaving it up to the audience to divine which three books they were. This provides a lovely little supernal flourish that closes off the film on just the right note, again nudging the fablelike with the tiniest signs of human nature—a flower in Filby’s hand, a space on a bookshelf, the lights switching off in a house whose owner will never return, and a man shuffling off in the snow back to his family—proffered as transcendental totems.
The cast of the film lived long and well. When Rod Taylor and more recently Alan Young died, I could not help but think, “You have all the time in the world.”
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Director: Mario Bava
By Roderick Heath
Mario Bava is beloved by cineastes as the filmmaker who helped define the modern concept of horror and thriller cinema, as well as the founder of the giallo style that would shape both. But like most Italian directorial talents of the time, including rivals like Sergio Leone and Sergio Corbucci, who were not lucky enough to be counted amongst the anointed guard of art filmmakers, Bava dipped a toe in the other genres that were mainstays of the Italian film industry of the day: spaghetti westerns and peplum. Peplum films, a genre more usually known outside Italy as “sword and sandal” (the word “peplum” refers to a type of Greco-Roman toga), told stories based in classical history and sometimes outright mythology, and had been a mainstay of Italian film since early spectacles like Giovanni Pastrone’s Cabiria (1913). Thanks in large part to the appeal of imported American champion body builder Steve Reeves, 1957’s Hercules, directed by Pietro Francisci and produced by then-major Italian studio Titanus, proved a huge hit and sparked a general explosion in the genre. The once-parochial brand found an international audience amidst fans of zippy, simple thrills, kids delighting in straightforward action fantasy, weightlifting freaks, and aficionados of campy delights. Once Reeves bowed out of the role, Titanus went through several more beefcake heroes, including Jayne Mansfield’s husband Mickey Hargitay and Leeds-born former Mr. Britain, Reg Park.
Bava had served as cinematographer and special effects whiz on Francisci’s hit. After years gaining a reputation not just as an expert film technician but also as a sure hand at rescuing film productions, including mentor Riccardo Freda’s I Vampiri (1956) and the ambitious peplum drama The Giant of Marathon (1959), Bava finally made his proper directing debut with La Maschera del Demonio (1960). It was only natural that at some point, the new filmmaking star would be hired to handle an entry in the Titanus Hercules series, and Hercules in the Centre of the Earth was it. Bava’s forays into the western mode are generally considered his weakest work, but his historical action films are defiantly oddball and striking, in part because he displayed a propensity for mixing genres. On Hercules in the Centre of the Earth he injected a powerful strain of his gothic horror style, and later, in the face of stringent circumstances, blended western plot rhythms with a distant historical setting on Knives of the Avenger (1966). Bava, belated as his recognition was, is today seen as particularly important because of his influence on later filmmakers, including John Carpenter, Dario Argento, Ridley Scott, and others. Hercules in the Centre of the Earth is particularly vital in this regard as a nexus for several later cinematic strands. At first glance, Bava’s lush, baroque, eerie sense of style would hardly seem matched with the aesthetics of peplum, usually shot in the sun-dappled climes of Spain replete with oily guys in loin cloths sparring and chariots trundling across the landscape and releasing basso profundo laughter. But with Hercules in the Centre of the Earth, Bava, who shared writing credits with Sandro Continenza, Franco Prosperi, and Duccio Tessari, created a work that taps into the deepest spirit of the fantastic in spite of his low budget, cramped production, and the regulation tropes of peplum inimical to his dark and anarchic storytelling spirit.
That brings up an interesting point: what films do actually channel the feeling of mythology best? Most movie fans are used to the grandiosity of spectacular takes on mythology, from The Ten Commandments (1956) to Peter Jackson’s Tolkien films and other CGi-riddled recent fare, or the less expensive, but intricately manufactured works of Ray Harryhausen, whose Jason and the Argonauts (1963) shares some of its strongest aspects with Bava’s film. Art movie stalwarts might let their minds drift to the no-less-stylised, but considerably more allusive, purposefully estranged takes of Pasolini on Medea (1969), or Paradjanov’s Shadows of Forgotten Ancestors (1964), films which evoke the often very surreal aspect of mythic storytelling, glimpsed as if through a veil, broken frescoes in glittering fragments rather, if also neglecting their usually strong, orally based narrative values. Hercules in the Centre of the Earth tends closer to the former, and accepts the general rules of the peplum genre, a style generally governed by very strict rules of firm morality and clean-cut heroes. But it also successfully blends a quality of the otherworldly, verging on the hallucinatory, in its evocations of the comic-booklike storytelling essentials of classical heroic myths, to conjure a work that takes place entirely in a cordoned reality.
The film’s opening sees Hercules meeting up with friend and fellow monster-slaying mythic hero Theseus (George Ardisson) somewhere in the Achaean countryside. Hercules is heading to the city of Hercalia after a legendary journey to see his fiancée, the Princess Deianira (Leonora Ruffo). Theseus, ever the ladies’ man, is too busy making out with Princess Jocasta (Ely Dracò) to notice a gang of hired assassins sneaking up on them, and a wild melee breaks out as Hercules and Theseus fight off the bad guys, climaxing in Hercules picking up a wagon and sending the assassins skittling.
Hercules continues on his way to Hercalia, but he finds the city beset by famine and pestilence, the populace deeply unhappy and believing the gods have cursed them. Deianira herself seems to be under an evil influence, wandering the corridors of the royal palace in a dissociated stupor murmuring Shakespearean odes to Hercules, whom she can’t recognise and instead believes drowned at sea. What Hercules doesn’t know is that Deianira’s uncle, Lico (Christopher Lee), serving as regent during her illness, is actually a black magician who has made a pact with the dark pagan gods which used to reign in the region. He also hired the defeated band of assassins. One of them reports their failure to Lico but still demands to be paid. Lico seems happy to do so, only to lure the unfortunate goon into a trap that guards his treasure horde, causing hidden spears to spring out and impale the would-be killer like a pin cushion and leaving him dangling in gruesome rictus. This kind of clever-nasty gimmick harks back to silent serials and anticipates the flavour of the James Bond films, although that series was still a year away.
Lico’s evil designs are made apparent to the viewer, although Hercules remains oblivious to them for a long time to come. Lico keeps the mesmerised Deianira installed in a sarcophagus in the labyrinth below the palace, intending for her to join the populace of zombielike ghouls already sleeping there. Bava here nods to Nosferatu (1922) as Lico calls Deianira to life, and she stands up from the sarcophagus stiff as a board, and then moves toward the camera in an eerie glide, a flourish Bava would later recycle for a more famous variation in I Tre Volti della Paura (1963). Hercules is warned about the evil befalling the land by Chamberlain Keros (Mino Doro) and decides to speak to the Oracle Medea (Gaia Germani) and delve into the mystery. Medea consults in a stylised chamber of glittering Grecian decor and saturated colours, and delivers her prophecies in a carefully stylised blend of recitation and dance, face hidden by an Eastern-style mask. She warns Hercules that Deianira is under the influence of powerful, baleful forces, and that he must pay a heavy toll if he wants to proceed with any attempt to save her. He volunteers to Zeus to give up his immortality, and once it seems this offering it is accepted by a crack of thunder, the Oracle tells Hercules the only way to break the spell upon his intended is to venture into the realm of Hades and retrieve a totemic stone kept there which can ward off the evil spirits. This mission means penetrating the immutable veil between the living and the dead, and the only way to do that is to sail to the Garden of the Hesperides and fetch a totemic golden apple growing in the branches of a colossal, black tree.
Park was having his second turn as Hercules here. It’s hard to assess his performing skills as he was dubbed first into Italian and then with an American voice in the English-language version (as was costar Lee, amusingly), and many dismissed him as a big lunk in comparison to Reeves. But I find him a strong screen presence, armed with suggestions of delicate humour (as when he picks up one character between two fingers and moves him aside ever so gently), dashes of romanticism (as when he’s reunited with Deianira), and good humour with his fellow actors, even if his job is mostly to stand around showing his pecs, each about the size of Jerry Lewis. Bava’s gifts for employing colour and composition to create a dense, enfolding atmosphere, the essence of his art as a maker of horror films, gives Hercules in the Centre of the Earth a weird and oneiric quality that distinguishes it from a lot of fantasy cinema, particularly of the time, and steers it very close to Bava’s more familiar genre stomping grounds. This approach suits a storyline erected as a pretext to explore the mystical, incantatory corners of ancient Greek mythology, improvising freely on some of its essential themes whilst also checking off some of Hercules’ less well-known labours, particularly his hunt for the golden apple. Most peplum films minimised the fantastical, emphasising instead muscle, brains, and guts as the essentials tools for forging civilisation.
The darker side of the source legends, in which Hercules was frequently beset by curses and maladies and his own chaotic nature, underline the prototypical hero as an essentially ordinary man striving to do good and blessed with great natural attributes, but under the sway of malignant forces that serve as metaphors for the pressures that befall all people, trapped eternally between a presumed divine nature and the chaotic impulses of existence and fate. Peplum heroes were rarely so complicated. Bava’s film exemplifies peplum as a genre on some levels, particularly in the emphasis on legitimate and illegitimate governments, with Hercules presented as the embodiment of right as might, an unquestionably decent and gutsy individual blessed with an outsized strength inseparable from his moral compass. I’ve often wondered if peplum’s obsession with this narrative pattern reflected Italy’s postwar identity crisis as much as any Antonioni alienation fest, with Hercules, Maciste, Ursus and manifold other hunky heroes all posited as wandering, selfless fighters for the oppressed and dispossessed, and combaters of corrupt regimes. They were stringent antitheses to the trend toward antiheroes that would start in the next few years and that still permeate pop culture. Bava maintains the series pattern in making Hercules a simple, good-natured man, but critiques it noticeably as Hercules’ trusting nature blinds him to Lico’s evil, obvious to the audience, just because of who’s playing him, and uses Theseus instead as a figure who invokes wayward impulses and ultimately self-consuming emotional impulses. His womanising at the start is mere frivolous fun, but eventually causes other people great evil when he steals Persephone (Ida Galli) away from Hades.
The journey to the underworld sees Hercules returning to enlist Theseus’s aid, with the intention of commandeering a “magic” ship built by Sunis (Aldo Pedinotti), the only craft that can stand a chance of traversing the sea and reaching Hades. They’re joined by Telemachus (Franco Giacobini), an inept princeling engaged to Jocasta who came looking for her and, confronted by Theseus as a rival suitor, became friends with him instead. (The character’s name is taken from Odysseus’ son, but like several other characters here, only seems to have been named for general mythical association.) Telemachus volunteers to convince Sunis to give them his ship, but instead he finishes up almost drawn and quartered because Sunis wants to punish him for seducing his wife. Hercules intervenes and save Telemachus, and they take the ship whilst Sunis chases after him. On the mystic sea, the ship is assailed by storms, swirling clouds above, and schisms opening in the water, sweeping the ship and its crew onto the shores of the Hesperides. This is a place of perpetual night at the fringe of the underworld, and the Hesperides nymphs are held in check by dark powers, doomed to deliver up anyone who comes to them to the monstrous denizen of Hades’ gateway, Procrustes. Whilst Hercules as a son of Zeus is untouchable, the nymphs send Theseus and Telemachus to sleep in a chamber that serves as the lobby of Hades, where Procrustes lurks.
An implicit faith of peplum films is that few problems can’t be solved by throwing heavy objects around, and that’s still true here, although Bava emphasises how Hercules uses his strength in conjunction with intelligence. Defeated by the height of the tree on which the golden apple hangs and the furious divine storm that shakes it, Hercules instead makes a giant slingshot with a boulder and uses it to dislodge the apple. Hercules’ success breaks the spell forcing the Hesperides to enact Hades’ will, and their leader, Arethusa (Marisa Belli), warns Hercules he has to save his friends from the monster. The mythic Procrustes was a villainous son of Poseidon whom Theseus defeated; here he’s a demonic figure made of solid rock, impervious to Theseus’s sword blows. But Bava stays true to the gleefully nasty modus operandi of the mythical villain, with Theseus and Telemachus tied down on two beds, one too long and the other two short, with Procrustes intending to fit each to the bed by appropriately brutal means. Bava’s Procrustes, a lumbering but unstoppable creature, is a creation charged with peculiar creepiness, perhaps because of its odd, robotic-sounding voice as well as the sadistic simplicity of its intentions.
An interesting note sounds here, in spite of the sequence’s brevity, for fans of Bava and horror cinema in general. Bava takes on a purely symbolic brand of evil in a film that captures the aura of Greek mythology as a realm where the entire apparatus of narrative is psychological and symbolic. As Leone would in his westerns, Bava introduced this blank, atavistic sense of dramatic function sourced in myth to his following horror films, helping to give birth to the image of the masked, implacable, infernally motivated alien threat that would drive the slasher film. What is The Texas Chain Saw Massacre (1974) if not a much longer version of this same scene, down to the motifs of betrayed hospitality and the weird logic of a certain brand of cruelty? Fortunately, Hercules arrives before it can damage his friends lastingly, and with his aforementioned talent for hefting boulders around, Hercules grasps that Procrustes can be broken against other stone. He hurls the monster against a cave wall, smashing his body to rubble and breaking open the last barrier to entering Hades. After sending Telemachus to guard the ship and the golden apple, once in the underworld, Hercules and Theseus contend with illusory guardians and threats.
Hercules in the Center of the Earth was Bava’s first colour feature for which he was the unquestioned creative agent, making his instant mastery of deploying it all the more striking. Bava’s eye provides a constant stream of visual delights after Hercules and company set sail: the towering, shaking black trees of the Garden and Arethusa appearing out of ether, the surging, lysergic hues of the clouds as the ship is buffeted by a storm, the glittering tones of Procrustes’ abode, the surreal textures of Tartarus, the surveys of swooning Ruffo, all touched with hints of psychedelia several years before its official arrival as well as the dust of fairytale mystique. Hercules and Theseus’ adventures in the underworld meanwhile look forward to Indiana Jones’ ventures into caves of mystery and danger, with the added threat of illusion and supernatural forces. They negotiate seas of flame and boiling mud to reach the living stone, and slash their way through entangling tree roots that release grotesque screams and wails, which, they realise in a ghoulish flourish, emanate from the souls of the damned trapped in the roots. So often Bava would prove obsessed with damned people clinging onto places and existence, their dark dreams and desires never fulfilled but also never escapable, whilst Greek myth insisted on moral order enforced by overtly totemic, ironic means. These ideas converge here with particularly unsettling import, especially in the truly surreal image of the bleeding vines. Hercules uses some of these to make a rope to cross the last chasm before the resting place of the icon, but Theseus falls into the seething matter below and Hercules thinks him dead.
Theseus is, however, rescued by Persephone (Ida Galli), daughter of Hades, who falls for him instantly and lets him take her out of the underworld. Hercules braves physical agony retrieving the living stone, and he meets up with Theseus and Telemachus on the way out. Theseus keeps Persephone hidden from his friends and obeys her advice to throw the golden apple overboard to the smooth angry waters on their way out of the magical realms. This act saves their lives, and they manage to reach Hercalia, where Hercules uses the stone to awaken Deianira from her trance. But a new sickness begins to grip the city at large, and when Hercules consults Medea, again she tells him Hades has cursed the city because Theseus is sheltering Persephone there. Theseus has become so obsessed with his new lover that the clashing demands on him become maddeningly self-consuming to the point where, unable to renounce her, he instead starts goading Hercules into killing him. This makes for a very Bava plot motif, desire and obsession as forces that defy all limits of mortality and nature, and it can only be reconciled when Persephone chooses to leave for all their sakes. She takes the living stone back to the underworld, but not before telling Hercules who’s responsible for the threat to Deianira and that Lico plans to sacrifice her during a lunar eclipse to gain eternal life and control over the land.
Bava’s flow of visual invention continues even in the relative normality of the palace, which becomes an eerie and insidious place out of silent films, where murder happens in the halls and walls split open revealing secret passages, and builds the memorable image of Deianira glimpsing Lico’s face reflected in a pool of blood leaking from the throat of her slaughtered handmaiden. The finale lets Bava slip his nightmarish imagery and shift fully into horror movie territory, as Hercules chases Lico into the underground labyrinth littered with statues of arcane eastern gods and then up to a pagan stone circle on the hill above Hercalia where he intends to stage his sacrifice of the princess. Lico releases his force of enslaved, flying zombies to hold off Hercules, and in a spellbinding sequence that counts amongst the purest of Bava’s vignettes of gothic style, the lids of sarcophagi shudder and lift, gnarled hands reach out swathed in cobwebs, all painted in Bava’s favourite clashing lighting patterns, drenching reds, greens, and blues.
Fortunately, once more Hercules’ gift for lugging big rocks saves the day, but in a genuinely dramatic fashion, as he rips up the stone circle one monolith at a time and uses them first to pinion Lico and then to fend off the zombies. Finally, the moment of eclipse passes, and Lico, his power broken, bursts into flames whilst his zombies disintegrate. The madcap invention of this climax suggests another nascent genre, crossbreeding action with fantastical motifs that wouldn’t really flower until the 1980s. Hercules and Deianira are safe at last when the end credits roll, even though in the original Hercules myths, Deianira eventually brought about Hercules’ death through magic and sexual jealousy. Hercules in the Centre of the Earth is hardly a perfect film, and enjoying it demands a certain tolerance for the tropes of peplum as a whole and a specific tolerance for Telemachus’ comic relief. But it stands effortlessly tall as a reminder that the essence of the fantastic, even in its grandest fictional corners, can still be captured with imagination and skill without grand resources.
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Director: John Boorman
By Roderick Heath
John Boorman, born near the banks of the Thames in Middlesex in 1933, worked his way up to become head of a BBC documentary unit before his 30th birthday. Poised amidst a rising tide of young talents ready to break out of TV work and onto the film scene, Boorman got his chance when offered directorial duties on a film intended as a quick cash-in on the success of the Beatles-starring A Hard Day’s Night (1964) to showcase a rival pop band, the Dave Clark Five. The result, Catch Us If You Can (1965), gained him some attention, but only middling success. Boorman’s career took a hard swerve towards becoming a major Hollywood filmmaker when he encountered Lee Marvin. The towering, famously wild-living, but covertly intelligent and cultured actor was in London shooting The Dirty Dozen (1967). In spite of their diverse origins and experiences, the two men found themselves in close accord, and eventually decided to adapt writer Donald Westlake’s novel The Hunter as their first collaboration. They chose that property because both Marvin and Boorman liked its main character, Parker, who had featured in a string of Westlake’s books published under the regular pen name of Richard Stark. Marvin, who had gained serious clout in Hollywood since his Oscar-winning role in Cat Ballou (1965), declared to Warner Bros. he was handing total control of the project to the sophomore director, presenting both filmmaker and actor a chance to make films completely according to their own instincts. Boorman, who would soon become alternately lauded and derided for his unique, erratic talent, seized the opportunity with both hands. He and Marvin would make two films together, both charged with Boorman’s eccentric vision and Marvin’s desire to explore his own complex and troubled psyche.
Like his debut, Point Blank again only gained Boorman good reviews and tolerable box office, but it was destined to slowly emerge as the rock-steady base of his reputation amongst cinephiles and an archetype and benchmark for the cinematic adventurousness of the period, all the more interesting and rich for being matched to genre storytelling. In Boorman’s hands, the script, credited to Alexander Jacobs and David and Rafe Newhouse, was transformed into a fractured and hallucinatory experience, the filmmaking’s experimental bent meshing perfectly with a tale exploring mean justice, wintry love, and mysterious politicking. Above and beyond this, Point Blank reveals the director’s fascination with characters on journeys laden with mystical, even mythical overtones, already mooted in jokey fashion on Catch Us If You Can, emerging more fully in a context seemingly far removed from the remote and primal stages of Boorman’s later works like Hell in the Pacific (1968), Deliverance (1972), or The Emerald Forest (1984).
The genre is film noir, the settings the chitinous environs of 1967 California, where the cyclopean vaults of highways and sweltering reaches of concrete and tar wear occasional flourishes of counterculture colour but more often lurk under the garish hieroglyphs of advertising, and homes have become blank, entrapping boxes of glass and brick. Boorman’s vision of this New World shore, like Richard Lester’s in Petulia (1968) and Michelangelo Antonioni’s on Zabriskie Point (1970), is both dazzled and estranged, surveying vast stretches of prefab housing and modernist infrastructure like cities on the moon. But the overall tone of the film is oneiric, taking as both its key setting and stylistic gambit the environs of Alcatraz Prison, where blocks of rude geometry and twisting, gothic aesthetics are strangely mated, a dank dream heart for Boorman’s American nightmare to well from.
Marvin plays Walker, a derivation of Parker, renamed for the film with a specific evocation of the man’s relentless movement, as well as to give him a subtle but definite distinctness from Westlake’s creation. He is first glimpsed awakening in the shadowy recesses of an Alcatraz prison cell, trying to remember how he got there. The opening credits come less in the traditional bracketing manner than wound into the film’s discombobulated texture, abstracted against the prison’s metal and stonework whilst the film captures Walker in the act of escaping in spite of terrible wounds, but not in motion, shot like tableaux vivants. The stuttering motion resembles film winding up towards proper speed, and Walker’s spiritual life is tethered to the texture of Boorman’s filmmaking. Slowly, in a skittering flow of images that eventually coalesce into something like traditional scenes, Walker’s memory returns, and with it Point Blank comes together from a miasma into something like a movie.
Walker recalls his friend Mal Reese (John Vernon), who came begging him for succour in the midst of a frenetic, boozy party: so desperate was Reese that he socked the drunken, garrulous, distracted Walker, knocking him to the floor, and climbed down to shake the dazed man and plead for attention down amongst the jostling feet of the crowd. Reese, a criminal in big with a crime group referred to only as the Organization, has screwed up badly, and the only way he can make up a debt he’s incurred is to rob a mysterious transaction that takes place regularly on Alcatraz during which a helicopter arrives to pick up a load of something in exchange for a big haul of cash. Walker, an old pal of Reese’s, agreed to aid in the plot, but soon Reese, ready to push things to the limit, guns down the two bagmen at the Alcatraz drop-off. This job turned near-fatal for Walker because of two ominously conjoined elements: his wife Lynne (Sharon Acker), third partner in the robbery, was also having an affair with Reese, who realised that the split loot couldn’t cover his debt. So his solution was obvious—he gunned Walker down. Walker is glimpsed during the credits slowly and agonisingly making his way out of the prison and tackling the dangerous swim to the San Francisco shore.
Boorman cuts to a year later when Walker, recovered, fit, with a cold, hollowed-out glow in his eyes, rides a tourist ferry to the island and converses with an enigmatic man (Keenan Wynn) who seems set on helping Walker exact revenge on Lynne and Reese, who bought his way back into favour and stature in the Organization with the proceeds of the heist, and gives Walker Lynne’s current address, a house high above L.A. Walker zeroes in on Lynne, an approach of fate she senses psychically, not empirically. She prepares like a pharaoh awaiting the angel of death, glimpsed dressing, making up, getting her hair done, all in static, entrapping frames replete with lenses and mirrors, whilst the image (and sound) of Walker on the march through the alien spaces of airports becomes a rhythm of menace and approaching reckoning. Walker thunders into her house and fires his gun into Lynne’s bed on the assumption Reese is in it, but all his bullets do is make smoking holes in the empty mattress, his load shot off impotently.
Marvin had the inspiration on set to leave out all his own dialogue in the scene that follows, as Lynne robotically explains her own sad and sorry lot since his shooting of being used and discarded by Reese, whilst Walker sits in silent boding, emotions unreadable. Lynne sounds like someone whose nerve and sense of self has been worn out by guilt, still attached to her husband on a psychic level and able to answer his unspoken questions. This shot goes on forever, Boorman turning the frame into a merciless trap that Lynne can only escape through self-destruction. Her explanation, illustrated in more of Boorman’s jagged, contrapuntal flashbacks, depicts her relationship with Walker and Reese with sublime economy: Walker and Lynne’s first meeting (“It was raining…”) a romantic vignette with the younger Walker cockily charming Lynne as she dances about him and a gang of fishermen look; Walker’s reunion with Reese and the burgeoning of his, Lynne, and Reese’s friendship into something like an unspoken ménage-a-trois.
Walker goes to sleep on her couch and sees his own actions replayed in languorous, analytical slow motion—the strange dance Lynne performed as he burst into the room and silenced her charged with a savage brand of intimacy; the jarring recoil of firing his gun depicted as a self-enervating force emphasised by Marvin’s physical acting, and followed by a dreamy shot of him emptying spent cartridges from his gun like he’s wasted his most vital seed. He awakens and finds Lynne has killed herself with an overdose, her body splayed like a forlorn husk on the sheets of her chic bed. Walker stumbles into her bathroom in a daze and accidentally knocks some of her perfumes and cosmetics into the sink, and stares dazedly into the stuff pooling there, the muck left behind by Lynne’s collapse, all the makings of her beautified façade now a psychedelic stew. Wynn’s mystery man, Walker sees, hovers outside, waiting for the conclusion of this first act in a campaign directed at the Organization.
Westlake’s Parker was the definition of antihero, a cool, remorseless, virtually amoral career thief whose purpose was to buy himself extended periods of rest at the price of occasional forays into danger and crime in a world defined less by familiar morality than varieties of criminal enterprise. Boorman and Marvin’s Walker is just as hard-bitten and enigmatic, but emerges in the course of the film as a bundle of contradictions. Gifted in violence and detached from both its infliction and reception, he could be ancestor of such later hulking, remorseless bogeymen of screen lore as Halloween’s (1978) Michael Myers or the titular cyborg of The Terminator (1984) when he sees his goal and marches after it with chilly focus. But Marvin, with that scooping nose like a cocked police special and sledgehammer chin poised with grim intent and eyes swivelling slyly under heavy lids, emphasises Walker’s strangely passive, almost bewildered state when he doesn’t have a clear goal in mind or given to him. He’s clearly well removed from the world of organized crime except when pressed by a real motivation, and he even seems rather boyish in glimpses of his younger self flirting with Lynne and when he’s drunk as Reese comes to him for help. There are hints Walker and Reese were once army buddies. Walker’s actual aim isn’t specifically revenge but to get his money, and he seems bewildered when one of his prey doesn’t believe this is his only motive. Hilariously, the sum he’s after is both too big and too small to be easily pried out of the Organization, which represents the criminal enterprise transformed into a modern big business, its fiscal layout all sublimely contained within ledgers.
Walker buries Lynne in a cemetery perched on a hilltop above suburbs unfolding like lunar colonisation projects where it feels like even the intimacy of burial has become an instant consumer experience. Still with Wynn directing his efforts, Walker starts after Reese, following a breadcrumb trail first to Reese’s fellow middle-level members of the Organization, ‘Big John’ Stegman (Michael Strong), who has a day job as a smarmy car salesman. Walker shakes Stegman up by the novel means of luring him out for a test drive in one of his cars and then turning the car itself into a vehicle of torment, driving it wildly and jerkily until Stegman feels like he’s inside a washing machine. Stegman coughs up one vital piece of information: Reese now has designs on Lynne’s sister Chris (Angie Dickinson), who runs a nightclub called The Picture House that the Organization has taken over. Chris is resisting their efforts to exploit it and Reese’s advances with equal determination. Walker goes to the nightclub in search of her, but is met instead by several Organization goons. This sequence, theoretically a minor action scene, becomes another of Boorman’s fiendishly creative filmic arias, using the nightclub with its high psychedelic-era aesthetic. including pop art swathing the walls and a dynamic soul singer (Stu Gardner, who would later write The Cosby Show’s theme) on stage, as a place where underground nudges normality in surrounds deliberately contrived to resemble the cacophonous modern id with its dialogues of zeitgeists and images. This concept inflects the action on a deadly straight plane, as Walker fights off villains in the wings amidst churning movie projections and thundering noise. But it’s also reflected in a slyer, more blackly humorous way at the same time. The singer gets plump, pasty patrons to join him in screeching lyrics, and the screeches give way to a woman’s scream as she sees the sprawl of pummelled, writhing men left in Walker’s wake, whilst Walker himself lurks in a corner, volcanic cauldrons projected on his face.
Although as a whole original, Point Blank reveals Boorman, like many young directors stretching their legs, referencing and remixing freely. The themes of corruption and cleansing, fate and chance, describe classic film noir territory, merely translated into an unfamiliar aesthetic. Point Blank was the product of a production template that had fashioned Marvin’s earlier collaboration with Dickinson and director Don Siegel, The Killers (1964). The result can be read as a spiritual sequel to Siegel’s work, albeit moving beyond Siegel’s atavistic but entirely immediate sense of human abnormality into a more overtly surreal and interiorised setting. As Boorman himself noted, one of Point Blank’s funniest scenes reverses a moment in Siegel’s film where Marvin roughs up Dickinson’s character—it’s Dickinson thrashing and beating Marvin, though Walker stops bothering to fight her off and instead stands stoic and unblinking, her fiercest blows bouncing off his chest, squinting at her all the time like one of those dinosaurs whose nervous systems don’t register fatal wounds for minutes. Boorman also trod in the footsteps of Sam Fuller’s Underworld USA (1961): Boorman, like Fuller, surveys crime as an extension of big business, the upper echelons of which have become a sterile zone populated not by bruisers and heavies, but rather by canny plotters and managerial sharks into which a man resurging from the realm of the dead crashes like a wrecking ball. Siegel’s harsh surveys of the prefab cubist wonders of postwar Californian landscapes, long prefigured in the likes of The Line-Up (1958), provide some of Boorman’s palette, much as Boorman’s would inflect Siegel’s on Dirty Harry (1971).
But Boorman’s more radical efforts here reflect the strong imprint of a more fanciful breed of filmmaker, signalling the young director’s overboiling imagination and ambitions to move well beyond the prescribed limits of genre cinema. The jagged, often dizzyingly perched visuals, themes of interchangeable identity and resurrection, and islets of warped eroticism reference Hitchcock’s Vertigo (1958) as a significant touchstone, particularly apparent in a scene where one character dies falling from a rooftop. Orson Welles’ works surely also loomed in Boorman’s mind, in the obsessively baroque use of shadow and light, the fascination for strange environs and monstrous architecture, interest in power transactions between individuals, and distorted time as both method and motif. The fractured, subjunctive cutting and sound interpolation looks to France and the New Wave. Jean-Luc Godard had actually unofficially adapted one of the Parker novels the year before for Made in U.S.A. (although Godard, with characteristic wit, remade Parker into a lead role for Anna Karina), but Boorman’s approach owed more to Alain Resnais, who had found a way to translate psychological angst and evocation of a tormenting sense of past-in-present into the very texture of filmmaking, with works like Hiroshima, Mon Amour (1959) and Muriel (1963). Boorman repurposed his technique for a ghostly survey of the fallout of violence and feeling that seems much less opaque but that becomes, through such manipulation, an equally elusive statement on liminal experience and the slippery nature of character.
Chris has both great attraction to her sister’s former husband (“The best part of Lynne was you.”) as well as deep internal conflict about it. She’s eventually driven to express that conflict in spectacular fashion, but it’s still not hard for Walker to talk her into helping him when this is added to the balance along with a desire for revenge for Reese’s virtual murder of both Walker and Lynne. Reese has been ordered by his immediate senior in the Organization, Carter (Lloyd Bochner), to hole up in his penthouse apartment under heavy guard in an attempt to bait Walker into an attack. Walker takes the bait, but twists the trap inside out, firstly by using Chris to penetrate the apartment and distract Reese, whilst he creates diversions to distract the guards and enter a neighbouring apartment. Whilst Walker interrogates Reese, he semi-accidentally causes him to stumble back over the railing of his balcony and plunge to the ground far below.
Boorman’s sense of queasy eroticism crops up constantly throughout the film. Reese’s death comes humiliatingly when he’s naked, after a session in bed with Lynne, who’s actually desperately awaiting Walker to come and get him off her, and falling to his doom leaves his draping towel in Walker’s hand. Later, Boorman mischievously provides a sex scene between Chris and Walker where two men and two women, Walker, Reese, Lynne, Chris, are seen as interchangeable, urged along by seemingly perverse but actually entirely natural urges towards similar ends manifesting in sexual desire, the will to power, the search for an essential state of being. The violence they do to each other becomes the only way their egos can fend off dissolution into one another.
Boorman would revisit this catalogue of vital motifs in different settings—the city men and rednecks of Deliverance, the immortals and savages in Zardoz, the warring, often magically disguised knights and sorcerers of Excalibur (1981), the dichotomous twins of The Tiger’s Tail (2008). Much like the hunt for the Grail in Excalibur, Walker’s mission has a stated, totemic goal but involves instead an attempt to understand what life is, what it can be, in the face of death. He grazes the edges of such life in Chris’s arms, and their last moments together evoke both their relative anonymity to one another (“What’s my last name?” Chris asks; “What’s my first name?” Walker replies), but also the truth in such bareness, something that also looks forward to the identity-void sexuality of Last Tango in Paris (1972). Simultaneously, thanks to Wynn’s mysterious sensei, Walker is set on the path to ruthless, methodical exposure of the food chain of the quasi-corporate mob, trying to find a beating heart somewhere that he can attack, and discovering, eventually, there isn’t one, only a shifting series of actors whose attempts to grasp the big brass ring set in motion their own downfall. Carter hires a pipe-smoking assassin (James B. Sikking) to take care of Walker and gets Stegman to be the bait, but Walker senses treachery in any meeting arranged by the Organization. He barges into Carter’s office, drags him out, and forces him to be the one who ventures into the assassin’s field of fire.
This sequence, set in the Los Angeles River, is both a beautiful piece of staging, with Boorman utilising the vistas of the setting and the human architecture of his actors in alternations of grandeur and diminution, and also a vital nexus of references. Boorman locates the same discomfort in the locale Gordon Douglas exploited for scifi-accented ends in Them! (1954), that myth of atom-age horror, whilst the mechanics of the scene reference the similar punishment-by-substitution in a hard classic of noir, Howard Hawks’ The Big Sleep (1946): the psychic precincts of two disparate genres combined to describe the new age. The assassin does Walker the neat service of killing both Stegman and Carter (in fact, Walker, for all his potent gestures and aura, doesn’t kill anyone in the film), and so Walker has to move another step up the Organization’s food chain to Brewster (Carroll O’Connor), a fatuous executive whose house Walker and Chris occupy at Wynn’s direction. Brewster, arriving in town in a private jet, shrugs off Sikking’s assassin when he wants to be paid for his perfectly executed killing of the wrong target, and instead suggests he go talk to another of the Organization’s bosses, Fairfax, or better yet, kill him, too. Walker is able to capture Brewster once he arrives home, and he nervously, but honestly explains to Walker the basic problem: the Organization barely works with cash anymore. The only option open to him to obtain what he seeks forces him to (nearly) return to the setting that put him on this path, the money drop in San Francisco, which has been shifted from Alcatraz to the Presidio.
This sequence provides the last, most beguiling, but also inscrutable stage in Walker’s journey, as it proves not to be the culmination of his efforts, but those of Wynn, who is revealed to be the last, hitherto unseen Fairfax. He has engineered the whole business because his underlings were planning to unseat him and has the assassin gun down Brewster to set the seal on the business. Fairfax then call for Walker to come out and take his pay, but Walker remains hovering in the shadows until the assassin emerges, whilst Fairfax becomes increasingly angry, shouting out, “I pay my debts!” But Walker has learnt a lesson, and he retreats into the darkness. Boorman scans Brewster’s dead, splayed body on the bricks of the Presidio, from high above, pulls back and scans the San Francisco vista before zooming in again on Alcatraz, as if closing the loop on a circle.
Some have seen this shot as proof that Walker died, and that all we’ve seen is simply his dying fantasy turning into desperate existential surrender. But to me, Point Blank is ultimately not reducible to such a literal resolution. What is certain is that Walker, at the end, sees his mission as fruitless, the final prize illusory and doomed to lead him into the same trap he stepped into before. He will remain a ghost haunting the underworld, literally or not. Boorman felt that for Marvin, who had been badly wounded in his gruelling WWII service and carried both physical and figurative scars throughout his life, Walker became the vessel of his angst, and so Point Blank is both an oblique investigation of his experience and its most specific exploration. It’s a statement purely dedicated to exploring that strange state of being, at once dead and alive, cold and loving, perpetually afraid and entirely justified, empty of knowledge and gifted with wisdom.
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Director: George Dunning
By Roderick Heath
Amidst the relics of the high psychedelic era, Yellow Submarine is one of the most instantly recognisable, a jokey and absurdist adventure tale built around one of pop culture’s singular creative wellsprings, the music and artistic personae of The Beatles. The film has become an iconic work encapsulating the Beatles’ oeuvre and mystique and indeed the era of its making. Any still from the film could be used as an emblem and summation of the psychedelic creed. Ironically, Yellow Submarine was a byproduct of the band’s uninterest in appearing in another film: their contractual obligation to United Artists forced them to develop a new movie project, and they decided producing an animated film through their newly formed recording and production company, Apple, seemed a good way to discharge the obligation. (Later, UA eventually declared they hadn’t met that obligation, requiring them to make the 1970 documentary Let It Be.)
I was moved to revisit Yellow Submarine in part because of the passing of Sir George Martin, the Beatles’ illustrious producer and facilitator. Martin, as well as helping to create the Beatles songs heard on the film’s soundtrack, also composed the orchestral score that gives the movie some of its gorgeous, jaunty, romantic gloss. John Lennon, Paul McCartney, George Harrison, and Ringo Starr kept their distance from the project, which was handled by George Dunning, an animator who had a lot of experience working on a playful, animated children’s show about the band that ran during the second half of the ’60s. The film Dunning was assigned was something very different in concept and style, and only when the film was nearing the end of production did the band members realise something marvellous had been created. Nonetheless, their creative lexicon was key to the vision Dunning and his animation team realised, which extrapolates images and ideas from their songs, as well as builds sequences for their music to play over to create a uniquely textured film.
Considering that animation opens up to filmmakers a form of expression seemingly without limits, most animated features are amazingly conservative, mainly tethered to realistic precepts and slight fantasies meant for kids. If you look at a recent, lauded, smart, but very anodyne kind of animated film, Inside Out (2015), you can see very similar ideas to those in Yellow Submarine, but bound by neat chains of cause and effect in painting the workings of the psyche in total contradiction to the protean delights of the surrealist wellspring both films reference. Yellow Submarine takes its title and core imagery from one of the most deliberately lightweight, yet naggingly catchy tunes Lennon and McCartney ever wrote, a burlesque-cum-tribute to singalong shanties of the Liverpool docklands surely familiar to any son of that port city, given a new paint job in hallucinogenic hues. In Dunning’s film, thanks to a screenplay penned by a small battery of writers, including original story scribe Al Brodax and future Love Story hitmaker Erich Segal, that jaunty number becomes the basis of an oddball, highly unserious take on a Tolkienesque fantasy quest tale. It starts off in a magical kingdom called Pepperland, where free and easy creativity and benign good cheer reign, only to be targeted by an army of nasty creatures called the Blue Meanies who, with their henchmen, want to destroy this last corner of the nonblue universe.
Pepperland is reminiscent of an Edwardian bohemian fantasia of polite relaxation and gentlemanly recline, where the mayor of the town plays in a string quartet and the champions of the land are a foursome of bardic heroes called, inevitably, Sgt. Pepper’s Lonely Hearts Club Band. The invasion of the Blue Meanies, led by a chief (voiced by Paul Angelis, who also does voice work for Ringo and George) who declares angrily to his underling, Max, that Blue Meanies never take “yes” for an answer owing to their dedicated negativity. Their invading army includes a huge, flying glove and shock troops who bonk enemies with giant green apples (making sport of the symbol of the Beatles’ own label). Their bombardments petrify the inhabitants of Pepperland. One citizen, Fred (Lance Percival) is an old man (although the mayor is so ancient he calls him “Young Fred”) who wears a sailor suit but has no actual naval knowledge whom the mayor assigns the task of taking the Yellow Submarine, the vehicle that first brought Pepper’s band to the land, out into the world to find help. His search brings him to a street in Liverpool where Ringo, kicking about the streets bored and frustrated, senses he’s being followed and tries to get the attention of a policeman who’s too absorbed in trying to charm a cat. Finally, Ringo heads back to The Pier, the house he shares with the other band members, and Fred pops out of the submarine to make his appeal for aid, recounting the attack and his adventures in a babbling torrent.
Yellow Submarine blends many of the contradictory imaginative and cultural reflexes that nestled close to the Beatles’ hearts and energised their art—a faith in electrifying vision and a frontierlike sense of art as a vehicle for life, jostling against a wistful nostalgia for half-remembered ages and semi-mythical qualities of bygone days. The first post-credits sequence, built around “Eleanor Rigby,” envisions decaying industrial Britain through the detritus of its own cultural memory, a monochromatic space populated by figures that appear culled from historical photographs, illustrations, and other bricoleur discoveries, with the jutting, grimy chimneys of the city’s rowed terraces suddenly exhaling like ship’s horns. The sequence doesn’t illustrate the song’s tragic narrative, but underscores its evocation of a blasted, lovelorn corner of the world. Spots of colour, like the Union Jack waistcoat on a very British bulldog overlooking the scene, the periscopes of Fred’s lurking submarine, or the butterfly wings jutting from the back of a meditating philosopher, appear as islets of bliss and invention amidst a landscape dominated by characters who try to do things—footballers warming up on a field, a man trying to get out of a phone booth, a motorcyclist with an anarchic swath of regalia on his helmet but tears leaking from his eyes—but whose motions simply loop. Here the artistic influences hew close to the effects of pop art, particularly Warhol’s obsession with silk-screen derivations of photos and utilising collected, pasted-together images. The images coalesce to evoke a kind of dream-memory in the British psyche where it’s always a chill and depressing day in 1931. The air of melancholy stasis and the soul-grinding side of this dream-memory is countered with images of absurdity and florid mind-over-matter invention as Fred follows Ringo home, who immediately turns the sorrow of the song into theatricality as he laments that “compared to my life, Eleanor Rigby’s was a gay mad whirl.”
The motifs here reproduce those already well established in Richard Lester’s two films featuring the band, depicting the musical foursome as founts of inspiring anarchy in a dreary and clapped-out world. Lester presented a gag in Help! (1965) where the band members arrived at their homes adjoining terrace houses in the midst of Liverpool, only to reveal spacious, conjoined, luxurious environs within. Here Dunning and his animators take that gag a step further and portray the interior of The Pier as a cavernous expanse that blends a Borgesian dream-labyrinth with Looney Tunes gagsmithing; Fred enters the house and disappears through one of hundreds of ranked, identical doors, as behind his back flit fairytale characters, id creatures, and icons out of Dadaist art. The influence of Spike Milligan’s The Goon Show, a radio programme that left a powerful imprint on Lennon and many other British talents of his generation, including the Monty Python squad, is in constant evidence in both the stock characters and the random jokes, including George’s refrain of “It’s all in the mind”.
Fred manages to interest Ringo in his incomprehensible pleas, and they round up the other members of the band, each of whom is glimpsed retreating in some bubble of their own self-perception in a house littered with psychitecture zones adapted to their personalities. Ringo drives a vintage sports car down a grand art-deco staircase. John (John Clive) is first seen in a room littered with pop culture iconography, managing to be both Frankenstein and his own monster as he lurches off a laboratory table as a stitched-up hulk before swallowing a potion to shock himself back into normal state. George stands atop a psychedelic mountain riddled with portals into other realities, communing with the sky–although he’s also in two places at once, the mystic strains of the sitar ringing out all the while. Paul (Geoff Hughes) emerges from his rooms dressed as a strutting dandy to a round of orgiastic applause.
The lads quickly agree, in confused fashion, to join Fred in his quest to retake Pepperland, and they depart in the submarine. “Right, then, let’s get this vessel shipshape,” Fred commands happily, to Ringo’s droning dissent, “I kind of like the way it is—submarine-shape.” Their journey to Pepperland is chiefly an excuse to string together a succession of weird places, each of which is associated with a different artistic style and Beatles song. Yellow Submarine is encyclopaedic in the breadth of its references and appropriations, a freeform surge of artistic modes culled from art nouveau, art deco, fauvism, op art, cubism, comic book art and children’s book illustrations. Filmic technique runs from classic animation to rotoscoping (particularly during a sequence of dancing girls matched to “Lucy in the Sky with Diamonds”), whilst the submarine’s departure on its journey back to Pepperland is portrayed in a stroboscopic array of photos set to the famous rising, atonal crescendo from the finale of “A Day in the Life.” Through it all runs a streak of comedy that alternates total surrealism and visionary largesse on the visual level—trains racing out of rooms and halted by a slamming door, a colossal monster that sucks in anything in its path through a giant nozzlelike nose, a hole that can be folded up and kept in a pocket for later use—and verbal humour that runs in an opposite vein, replete with throwaway, non sequitur, sarcastic deflations wielded by the Liverpudlian heroes used to negotiate all kinds of bizarre situations and scarcely fazed by time warps, flying neon piranha, and trotting monsters in Wellington boots.
It’s rather beside the point to critique Yellow Submarine on a narrative level, although the story holds together in its own, specific, shaggy way. The film acts more like a total immersion in a way of seeing the world, inflected by two seemingly opposite terms of reference. It’s both a sophisticated arrangement of artistic modes, metaphors, and mythic motifs that rarely pauses for the slow members of the class to catch up, but also a deft approximation of a childlike sensibility, a place of multitudinous colours, transforming beings, and amorphous possibility seeking joy in the universe, boiling down to a simple message: all you need is love. This suits the band’s peculiar grip on the pop culture zeitgeist at the time, one sustained by their ready ability to shift their official personas slightly to become something different, depending on the angle from which they were viewed: as happy-go-lucky types living something close to a kid’s ideal of what adult life might be like, as counterculture swashbucklers deriving world-shaping ideas from exotic religions and pharmaceutical enhancements, as roguish bon vivants and barely reformed likely lads out of Liverpool with a pleasant line of blarney just out for a good time, or as the moment’s manifestation of an ancient force, the eternal troubadours, bringers of colour and life, with a dash of messianic messaging.
All of these facets are present in the film, which amplifies a central joke from the famous cover of the Sgt. Pepper’s album, where the Beatles are presented in the guise of the fake band with their own, earlier, canonical selves standing next to them. Here the Beatles are required, once they reach Pepperland, to pretend to be Sgt. Pepper and his band to step into the ancient and foundational role of the land of pure imagination. To get to that pure land, they have to travel through places of fragmented nature, places where strange animals roam, where time becomes a fluid entity, where the usually invisible geometries of scientific law suddenly become manifest, sound and vision can be interchangeable, and even the absence of form itself can be entered and contended with on the way to shaping a world. Along the way, the band members and Fred have to contend with an engine that breaks down, Ringo being carried off on the back of a bizarre animal, an attack by Indians requiring a secret weapon consisting of a fully bedecked cavalry unit to be loosed by the submarine, the great horn-nosed monster sucking everything including itself into a white void known as the Sea of Nothing, and getting caught in a time eddy where the submarine’s crew rapidly age both backwards and forwards and catch sight of themselves on the way around.
There are strong affinities between Yellow Submarine and the same year’s science fiction treatment of many of the same themes in Stanley Kubrick’s 2001: A Space Odyssey, sporting adventurers who journey through a dazzling, trippy-coloured acausal portal through different zones of reality, contending with zones of the Einsteinian universe where time breaks down and they’re old and young at once, and are eventually confronted in the void by a singular being who represents the psyche in all its multifarious, ridiculous aspects. Tonally, of course, they’re completely opposed: Kubrick’s deadly serious contemplation of the transcendent urge via a blend of hard tech and soft psychedelia is viewed in the funhouse mirror here, as the other Beatles give smirks and groans of boredom when John starts extemporising on theoretical physics in the midst of a rupturing watercolour world that embodies the elusive freedom of the psyche’s brighter frontier. Meanwhile, during the Sea of Time sequence, Paul leads the lads in a performance of “When I’m 64” whilst they’re sprouting long, white beards, whilst on screen the animators try to illustrate the possibilities inherent in a mere minute of time, counting off the seconds with elaborately illustrated numbers, a jokey version of the same idea presented with a more fearsome and clammy attitude in another film of the same year, Ingmar Bergman’s Hour of the Wolf. In the Sea of Science, scored by the draggy, druggy, glittering sounds of “It’s Only a Northern Song,” the film skirts total dissolution into abstraction, where the film’s soundtrack becomes an animated squiggle and our heroes spin around in convoluted geometries.
In the Sea of Nothing, the submariners encounter a weird being with a hairy, dextrous body and a face like a Commedia dell’arte mask, who calls himself Jeremy Hillary Boob PhD (or “Phud” as Ringo reads it on his business card), engaged furiously in creativity and learning without any apparent purpose. He’s the embodiment of the hapless hero of “Nowhere Man,” which John leads the band in singing, bringing sworls of colour and form to the void as Jeremy weeps in self-recognition. Jeremy nonetheless starts converting book smarts into real-world practice as he fixes the submarine’s troublesome motor, and Ringo, recognising a fellow misfit, invites Jeremy along on the journey. The submariners then enter what John calls “the foothills of the Headlands,” a place filled with colossal, see-through heads alight with thought-images and coated in a fine dusting of pepper, which when disturbed causes all the big giant heads to sneeze and blow our heroes down a deep pit into the Sea of Holes. There, Jeremy is kidnapped by a stray Blue Meanie, but the Beatles manage to find the way out into Pepperland itself and are soon followed by Fred. They’re greeted by a panorama of petrified Pepperlandians, with Blue Meanies constantly patrolling to refreeze anyone who’s waking up. Told by the mayor they have to stir the populace by pretending to be the Lonely Hearts Club Band, the Beatles sneak into a bandstand surrounded by sleeping Meanies, retrieve their instruments and uniforms, and launch a musical assault on the forces of bad vibes.
Yellow Submarine purposefully resists, after the “Eleanor Rigby” scene, traversing the more perverse and melancholy aspects of the Beatles’ music, or the darker, more toxic strands to psychedelia captured by other bands essaying the form, like the Thirteenth Floor Elevators, The Nice, and King Crimson. Yellow Submarine is dedicated to being a good trip: even Lennon’s biting self-satire in “Nowhere Man” is given a jolly and positive spin. And yet there is a sneaky, almost subliminal aura of strangeness and distance to the whole project, the style of humour and the textures of the visuals charged with an eliding, cheeky, diminuendoish quality, never quite building to obvious punch lines or the kinds of patronising joke-delivery systems and metaphors too much animated cinema, even the wildly praised Pixar films, still offer. There’s potency to the Blue Meanies as adversaries (my mother, who was 20 when the film came out, still can’t abide them), sibilant, fey and ambisexual in just the wrong manner, the ever-so-faint shudder of the molester’s insidious grinning evil to them, and their oppression of Pepperland, which is at once playful and unpleasant. The bonks of the green apples are comic, but some of the images, like a line of their shock troops, grinning evilly behind dark glasses and giving Nazi salutes, like Peter Sellers’ Dr. Strangelove given a pop makeover, have a charge of lunacy behind them.
Good triumphs, of course, as a few good licks of “Sgt. Pepper’s Lonely Hearts Club Band” and “All You Need Is Love” shake Pepperland back to life and empower the citizens to chase out the Blue Meanies. The chief Meanie, after seeing his flying glove and multiheaded guard dog defeated, is rendered utterly helpless and humiliated by Jeremy, who causes flowers to break out all over his furry form. This leads to a climax set to Harrison’s “It’s All Too Much,” a triumphant procession of the populace of Pepperland, their saviours, and their defeated, yet accepted, enemies celebrating. Here the film pays its last nod to both the kinds of courtly sagas its narrative resembles, but also the final cast call of the musical traditions it extends. The real Beatles finally make a brief appearance right at the end, showing off their souvenirs of the journey and leading the audience in another of their schoolyard, dittylike numbers “All Together Now,” going out with a last blast of the overall, inclusive idealism Yellow Submarine embodies, the refrain of the song spelt out in a dozen languages. Of course, the love trip went sour by the decade’s end, and this kind of wilful naivete went right out of fashion. But Yellow Submarine’s impact, if not its best lesson, has echoed through animated film after it. And in an age of random terrorist attacks and the seeming willingness of far too many people to buy into the politics and philosophy of hate and resentment, watching a film that preaches acceptance, love, and peace without a drop of sarcasm suddenly feels revolutionary again.
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Director/Coscreenwriter: Michelangelo Antonioni
By Roderick Heath
Michelangelo Antonioni was a relatively minor figure in the European film scene until 1960. The former economics student and journalist entered the film world in the days of Mussolini’s regime, and started his directing career making documentaries. His early labours offered hues of the oncoming neorealist movement, depicting the lives of poor farmers in Gente del Po (1943), plied under the nose of the dying Fascist state but then lost amidst its collapse. He had the honour of being sacked by Vittorio Mussolini, was drafted, started fighting for the Resistance instead, and barely escaped execution. But when he made his first feature, Cronaca di un amore (1950), Antonioni began to blaze a trail off the neorealist path, following a contrapuntal instinct, a readiness to look into the voids left by other viewpoints, that would come to define his artistry. Although slower to make his name, he nonetheless formed with Federico Fellini the core of the next wave of Italian filmmakers. Antonioni helped write Fellini’s debut film The White Sheik (1951) before he made his second feature, I Vinti (1952), a three-part study of youths pushed into committing killings, a sketch for Antonioni’s recurring fascination with characters who barely know why they do what they do. Antonioni’s sudden ascension to cause celebre and acclaimed director had to wait, however, until his L’Avventura (1960) screened at the Cannes Film Festival. This remains one of the legendary moments in the festival’s history, as the film was met by jeers and anger from some of the audience and greeted as a ground-breaking masterpiece by others. L’Avventura took on a relatively obvious but powerful idea: what if you set up a film as seemingly one kind of story, then changed tack, refused to solve the mystery presented, and used the resulting discord and frustration to infer a different, more allusive meaning?
Antonioni sold this idea as something like a Hitchcock film without the suspense sequences and reduced to the studies in emotional tension Hitchcock usually purveyed under the cover of such gimmicks, with rigorous filmmaking and an antiseptic approach to his characters’ private obsessions that left them squirming without recourse before his camera. Antonioni was now hailed as the poet laureate of “alienation” cinema, a filmmaking brand digging into the undercurrent of detachment, dissonance, and unfulfillable yearning lurking underneath the theoretically renewed, stable world after the cleansing fires of war and the ascent of modernity. His was the intellectual, continental, Apollonian side to the same phenomenon observed in the more eruptive youth films in the U.S. and Britain like The Wild One (1953) and Rebel Without a Cause (1955); eventually Antonioni would try to unify the strands with Zabriskie Point (1970). Antonioni followed his breakthrough with two films to complete a rough trilogy, La Notte (1961) and L’Eclisse (1962), and his first colour film, Il Deserto Rosso (1964). For Blowup, he shifted to London and its burgeoning “swinging” scene. Blowup, like L’Avventura, superficially repeats the gimmick of setting up a story that seems to promise regulation storytelling swerves, and then disassembles its own motor. Blowup’s murder mystery seems designed to point up a cocky young photographer’s defeat by ambiguity and lethargy and the dissolution of his own liminal senses. Or does it? Again, there was a Hitchockian side to this, taking the essence of Rear Window (1954) and its obsessive correlation of voyeurism with filmmaking, whilst inverting its ultimate inference. But Antonioni took his motivating concept from a story by Argentine author Julio Cortazar, “Las babas del diablo,” based around a man’s attempt to understand a scene featuring a pair of lovers and a strange man he spots in the background of photos he takes of Notre Dame.
Cortazar’s main character became lost in the unreal space between the photo and his own imaginings, projecting his own anxieties and emotional journey onto the people he inadvertently captured, particular his sexual apprehensions. Antonioni skewed this template to serve his own purposes and to reflect the strange new zeitgeist festering as the 1960s matured. The assassination of John F. Kennedy in 1963 sent ripples of profound disturbance and paranoia through the common experience. Conspiracy theorists began scouring photographic evidence for evidence to support their claims even before the Zapruder film came fully to light. Antonioni tapped into a percolating obsession, which joined also to a growing mistrust of public media at large, by reconstructing the central motif of Cortazar’s story to become one of apparent murder—perhaps an assassination. But Antonioni had been delving into some other ideas present in Blowup since his career’s start. I Vinti contained one story set in London, depicting a shiftless young poet who discovers a dead body and tries to sell the story to the press: there already was the peculiar ambiguity of approaches to crime and the weird mix of venality and empathy that can inflect the artistic persona. Antonioni seems not to have lost the reportorial instinct honed in his documentary work. Like Dostoyevsky, he took on tabloid newsworthy stories about murder, vanishings, delinquency, and the sex lives of a new class jammed just between the real masters of society and its real workers. He followed such lines of enquiry through the social fabric of his native Italy at first, and then out into the larger world.
The aura of abstract elusiveness Antonioni’s works give off tends to disguise how much they are, in fact, highly tactile films, defined by an almost preternatural awareness of place, space, and décor, constructing mood and inferring meaning through the accumulation of elements. Where Fellini increasingly celebrated the inner world and the furore of the individual perspective in the face of a strange and disorientating age, Antonioni became more interested in the flux of persona, the breakdown of the modern person’s ability to tell real from false, interior from exterior, even self from other, and had to find ways to explain this phenomenon, one that could only be identified like a black hole by its surroundings. Cortazar’s protagonist, moreover, was a writer who also dabbled in photography. Antonioni made his central character, Thomas (David Hemmings), a professional photographer whom he based on David Bailey, quintessential citizen of Swinging London, an angry Cockney kid who became the image-forger of the new age. Thomas’ sideline in harsh and gritty reportage from the edges of society for a book on the city he’s working on—he’s first glimpsed amongst a group of homeless men he’s spent the night taking clandestine shots of—suggests Antonioni mocking his own early documentaries and efforts at social realism. Thomas has a side genuinely fascinated by the teeming levels of life around him, but in a fashion that subordinates all meaning to his artistic eye and ego. He shifts casually from wayfarer amongst the desperate to swashbuckling haute couture iconographer, engaging with haughty model Veruschka in fully clothed intercourse, and irritably bullying another cadre of models until he gets fed up, projecting his own tiredness and waning interest onto them, and walks out.
Thomas takes time out with his neighbours, painter Bill (John Castle), and his wife Patricia (Sarah Miles): Thomas takes recourse in Patricia’s wifely-maternal care now and then, whilst Bill stares at his old paintings and explains that he has no thoughts whilst making them and only finds hints of meaning later, a statement that recalls Antonioni’s own confession that he approaches his works less as systematic codes than as flows of epiphanies eventually gathering meaning. Thomas is nakedly on the make, a businessman-artisan who longs for wealth to become totally free. He has designs on making a real estate killing, hoping to buy a mangy antique store in a rapidly gentrifying neighbourhood (“Already there are queers and poodles in the area!”) from its young owner, who wants to sell up and hit the seeker’s trail to Nepal. Wasting time before the store’s owner returns, Thomas starts clicking snaps in a neighbouring park, eventually becoming fascinated by an apparently idyllic vignette of two lovers sharing the green space. The woman (unnamed on screen, called Jane in the credits, and played by Vanessa Redgrave), who’s much younger than her apparent lover, spots Thomas and chases after him with a frantic, breathless desire to obtain his pictures. Thomas haughtily alternates between telling her he needs them—he immediately sees how to fit them into his London panoramic, as the perfect quiet diminuendo from all the harsher facts on display—and promising their return, but is surprised later on when she actually turns up at his studio. There have been signs that she and an unknown man might have been trailing him around the city, including watching him during his lunch with his agent, Ron (Peter Bowles).
Thomas’ studio, usually a scene where his will reigns, now becomes a kind of battleground, as Thomas, fascinated by Jane’s manner, at once nervous and uncomfortable but also sensual and self-contained, keeps using promises of the photos to get her to stick around; she, desperate to obtain the pictures, tries using sex appeal to prod him into submission. The two end up merely circling in a toey, searching dance (albeit with Thomas briefly schooling Jane on how to move to Herbie Hancock’s jittery grooves), their actual objectives unstated. Jane’s pushy determination arouses Thomas’ suspicions, so he allows her to finally dart off after trading her scribbled, fake telephone number with a roll of film—a blank roll in place of the one she wants. Thomas then begins studying the pictures of her and her lover in the park. Slowly, with a relentless and monstrous intimation, Thomas begins to see signs that far from being a romantic tryst, he was actually witnessing an intended crime, with Jane acting as the honey trap to bring the man to the scene, whilst her unknown partner lurked in the bushes with a gun. At first, Thomas thinks hopefully that his presence foiled the killing, but on looking even more closely, realises the target had been gunned down whilst he was arguing with Jane, or is at least apparently lying motionless on the ground. “Nothing like a little disaster for sorting things out,” Thomas says with glib, but minatory wisdom to Jane, in reply to her cover story about why she wants the pictures. Eruptions of irrational occurrence and suddenly, primal mystery in Antonioni’s films don’t really sort anything out, but they do tend to expose his characters and the very thin ice they tend to walk on.
Like the punch line to a very strange joke, Blowup became a pop movie hit, mostly because it became prized as a peek into a scene many were fascinated by and fantasised about, and the allure of that moment, captured forever in Antonioni’s frames, now precisely a half-century old, still lingers in exotic fascination for many as time capsule and aesthetic experience. Blowup’s strangeness, implicit sourness, and assaults on filmic convention might even have helped its success, the aura of shocking newness it exuded perfectly in accord with the mutability of the moment. The ironies here are manifold, considering Antonioni’s insinuation that there’s no such thing as the sweet life and that cool is a synonym for wilful ignorance. One could suspect there’s a dash of the dichotomy apparent in Cecil B. DeMille’s religious epics, plying the allure of behaviour the moral framework condemns. But that would come from too glib a reading of the total work, which, in spite of its stringent evocation of a helpless state, is a lush, strange, attractively alien conjuring trick, a tale that takes place in a carefully cultivated version of reality, as much as any scifi or fantasy film. 2001: A Space Odyssey (1968) perhaps owed something to its patient, subliminal method and seeming ambling, but actually highly controlled form. Hitchcock himself was transfixed by it. Its spiritual children are manifold, including not just Brian De Palma and Francis Ford Coppola’s revisions on its themes (The Conversation, 1974; Blow Out, 1982) and attempts by later Euro auteurs like Olivier Assayas (demonlover, 2002) and Michael Haneke (Cache, 2004) to tap into the same mood of omnipresent paranoia and destabilised reality, but more overtly fantastical parables like Logan’s Run (1976) where youth has become a total reality, death spectacle, and nature an alien realm, and The Matrix (1999) where the choice between dream and truth is similarly fraught. There was often a scifi quality to Antonioni’s films, with their sickly sense of the landscape’s colonisation by industry and modernist architecture like landing spaceships, the spread of a miasmic mood like radiation poisoning, the open portals in reality into which people disappear.
Blowup is a work of such airy, heady conceptualism, but it is also ingenious and highly realistic as portraiture, a triumph of describing a type, one that surely lodged a popular archetype of the fashion photographer in most minds. Thomas is a vivid antihero, but not an empathetic one. In fact, he’s a jerk, a high-powered, mercurial talent, a bully and a sexist with hints of class anger lurking behind his on-the-make modernity given to ordering his human chess pieces how he wants them. Hemmings, lean and cool, the fallen Regency poet and the proto-yuppie somehow both contained in his pasty frame, inhabits Thomas completely. When he and Redgrave are photographed shirtless together, there’s a strong erotic note, but also a weird mutual narcissism, as if both are a new species of mutants Antonioni can’t quite understand that will inherit the earth, able to fuck but not reproduce. Thomas seems like a glamorous, go-get-’em holy terror for much of the film, a study in prickish potency and constant motion—perhaps deliberately, he’s reminiscent of Richard Lester’s handling of the Beatles in places, the free-form artists at loose in the city with a slapstick-informed sense of action. But Thomas slows to a dead stop and fades away altogether by the film’s end.
Space is the subject of a silent war in Blowup. Within his bohemian studio Thomas is king, able to construct a world that responds entirely to his needs. Antonioni uses its environs to create a system of frames within frames, subdividing his characters and their interactions. Thomas’ ambition to annex the antique store represents a desire to expand a kingdom, and he roams through London keen to the process of the homey old city putting on a new face, whilst energetic young students engaged in the charity ritual known as the “rag” dress as mimes and roam at loose, claiming everything as their own. The empty public facility of the park becomes, ironically, a cloistered space to commit a murder. Later, when Thomas returns to the spot, he finds the victim’s body still sprawled, pathetic and undiscovered, upon the greenery. “He was someone,” is all Thomas can bleat at one point as he tells Patricia about the business, indicating both his bewildered lack of knowledge about the man to whom he’s been left as the last witness, and also his forlorn realisation that the man’s death is the mere absence of his being.
The giant airplane propeller Thomas buys from the antique store delights him, a relic of technology, the promise of movement now purely a decorative motif for his studio. Thomas craves freedom, but has no sense of adventure: “Nepal is all antiques,” he tells the store owner when she says she wants to escape her wares and their mustiness. Thomas’ talent has made him a magnet for wannabes, a fetish object himself in minor celebrity. His curiosity for Jane, with her intensity pointedly contrasts his insouciance towards two would-be models (Jane Birkin and Gillian Hills) who come hoping for a shooting session, but essentially become a pair of temporary houris for the flailing macho artist. The sequence in which Thomas is visited again the two girls, known as only as the Blonde and the Brunette, sees Thomas revealing a scary side as he monsters the Blonde, only for this to quickly transmute into a gleefully childish, orgiastic moment as the three wrestle and fuck on the floor of the studio. Afterwards, the two girls worshipfully put his clothes back on. For them, it’s a graze with success in all its filthy glory and a moment of holy obeisance to the figure of mystical power in the new pop world. For him, it’s a moment of barely noticeable indulgence, a distraction from the far more interesting mystery before him, which in itself stirs a need in him he barely knows exists, like Jane herself. During their long scene together, Thomas pretends a phone call, possibly from Patricia, is from his wife, apparently just to tease Jane. He casually invents a history and a home life that he then completely revises until he’s left in honest limbo. The image of elusive happiness of Jane and the man in the park and the mystery of Jane stirs a wont—and then proves a total illusion, a siren call to annihilation.
The film’s crucial movement, a high point of cinema technique and style, comes as Thomas investigates his pictures. He zeroes in on anomalies and blurry, seemingly meaningless patches, even the inferences of his “actors”’ body language, and marks out points of interest and uncertainty. He then makes new prints blowing up these spots. Each reframing and zoom is a partial solution to the last puzzle and the start of a new one, until his studio is festooned with what seems an entire story, which Antonioni can now move through like a primitive flipbook protomovie. It’s a miniature film theory class, a lesson in constructing to elucidate a reality that would have otherwise been missed in the clumsy simplicity of human perception. It’s also a journey in transformation, turning the idyllic moment Thomas prized so much into a menacing and terrible opposite, and dragging Thomas himself through alternating states of obsession, pleasure, depression, and finally nullification, the film character invested with the same alternations of emotion and perception as the audience watching him.
Blowup fades Thomas out before it fades out itself, and his subjects are revealed as even stranger than they seemed: Jane’s frantic attempt to ward him off, the man’s slightly sheepish, slightly haughty disinterest. In both readings of the situation, something shameful is happening. The lurking killer’s posture and shadowiness are reminiscent of Reggie Nalder in Hitchcock’s The Man Who Knew Too Much (1956), but the thunder of Hitchcockian climax has been replaced by the shimmering, Zen-touched hiss of the trees. The aesthetic key comes from Bill, an artist working in a purposefully diametric medium, the man trying to make form out of his own strange chaos, even stating, perhaps superfluously, that it’s like tracking a clue in a detective story. The two art forms collide, mingle, reforge. Aesthetic is no longer décor, but challenge, way of being, even a danger.
What was profoundly disturbing in Antonioni’s moment has become a playful norm. Today, the manipulation and transformation of images, usually for trivial purposes and day-to-day entertainment, is commonplace. YouTube is crammed with ingeniously faked reels of monster sightings. Anyone who’s worked on retouching a picture with Photoshop has been through the experience of Thomas seeing, say, the eye of a beautiful woman turning into a swirling galaxy of colours and then an array of completely abstract cubes. The difficulty of manipulating film, with its complex chemical properties, has given way to the perfectly malleable states of digitisation. The idea that photographic evidence can automatically or even momentarily be granted complete trust is archaic. Cinema verite gave way to reality television. More seriously, huge amounts of time, energy, and bandwidth have been devoted by some to investigating footage of the moon landings and the 9/11 attacks for proof of conspiracy and mendacity, often provoking staggering incredulity over how different people can look at the same thing and interpret it in vastly different ways. Antonioni was looking forward to our time even as he rooted his film in the mood of a particular time and place—the saturation of the image and the charged, near-religious meaning it takes on in spite of being evidently profane. Many in his time saw a Marxism-inflected, Sartre-influenced meaning in his work as diagnoses of the eddying feebleness that descends when political and social motivation are subsumed by a meaninglessly material world. This was almost certainly an aspect of Antonioni’s thinking, though it also feels reductive: like all art, it wouldn’t exist if what it said could be summed up in a pamphlet. The experience itself is vital, the passage its own reality.
Thomas’ ultimate confrontation is not simply with impotence, but also with the vagaries of experience itself, as all proof of his experience vanishes and with it, assurance it ever happened. Antonioni toys with the idea that revealing the truth is only a matter of looking closely and seriously enough for something, but then undercuts it, suggesting that on a certain level, reality breaks down, or perhaps rather like the sense of matter in subatomic particles, is displaced and transmuted. Thomas becomes half-accidentally the witness to a murder, not just because he sees it, but because his merely human memory is the only repository for it after his photos and negatives are stolen. Once the murder’s done there’s no real purpose to action, something his “he was somebody” line again underscores—the only real spur to intervene in a crime is to prevent it, whereas anything afterwards is only fit for an undertaker. Thomas finds the man’s body in the park, but the drama’s over. He can’t do anything except try to enlist Ron to give independent testimony to his witnessing. Perhaps, far from simply accusing contemporary artists and audiences of ditzy political detachment, Antonioni was most urgently trying to portray his experiences as a filmmaker, his attempts to capture raw and unvarnished truths on film and then seeing that truth dissolve because of the vagaries of life and the medium shift under study. At the same time, Antonioni imposed rigorous aesthetic choices on his creation, going so far as to repaint houses in the streets where shooting took place to communicate interior states through exterior sign play: he had become an imperial creator even as he mocked his own ambitions.
The famous performance of the Yardbirds towards the end of the film in which Jeff Beck smashes his own guitar is crucial not as a mere indictment of a slide into neon barbarianism many of Antonioni’s generation saw in the rock ’n’ roll age, though that note does sound, but also a summary of Antonioni’s confession. Here is an artist’s anger with his art and his tools, his sense of form and purpose breaking down in the increasingly nettled sense of what to say and how to say it in the face of a modern world slipping away from any coherent design of understanding. The hip audience watch mostly with faces of stone, happy to let the artists act out their feelings, sublimating temptations towards excess, destruction, anarchy. Although Antonioni’s recreation of the mood of the time was the very opposite of the florid unruliness we associate with the era’s cultural scene, there’s definite sense and accuracy to his portrait, his understanding of the underlying psychic transaction. This scene converts the film’s larger experience into a jagged epigram.
Thomas needs and uses the mystery he uncovers to shock himself out of a stupor, only to find it doesn’t transcend his situation, only exemplifies it. The film’s last few reels turn into a dumbstruck odyssey for Thomas as he seeks Ron to take him to see the dead body, but is distracted by seeing someone he thinks is Jane enter a mod concert venue. He ventures into the concert looking for Jane, whose brief seeming appearance and then disappearance is one of Antonioni’s finest sleights of hand, and comes out instead with the guitar’s neck as a battle trophy, like the two models with him earlier, for the attention of the famous, only to toss the trophy away, its momentary totemic power spent. He then tracks Ron to a posh party where everyone’s doped to the gills and can barely lift a finger in response to Thomas’ news.
Some complained at the time that Antonioni’s tendency to find the same qualities in the countercultural youth and bohemians he studied in Blowup and Zabriskie Point as he did in the tepid bourgeoisie of Rome was wrongheaded and phony. But time eventually proved him right in many ways. There’s a cold, mordant honesty to the sequence in which Thomas sits watching a bunch of bohemian toffs getting high, the new lotus eaters buying out of a reality they’ve barely glimpsed anyway, faintly anticipatory of Kubrick’s historical wigs with people underneath in Barry Lyndon (1975), glimpsed in Restoration artlike friezes, and grindingly familiar to anyone who’s been surrounded by very stoned people at a party. Thomas’ resolve dissolves amongst their uninterest and his own exhaustion. He awakens the next morning, restored but now with the grip on his fever dream lost.
The closing scenes provide a coda much like the one Thomas wanted for his book: perhaps he’s projected himself after all into the zone of his fantasies, a state of hushed and wistful melancholy. Thomas finds the body gone. The drama he happened upon has now dissipated, replaced by the gang of students who have been crisscrossing his path since the start, making up their own realities. Tellingly, these characters are the only ones who have ever made Thomas smile. Thomas finally finds solace, or something, joining in, to the point where the sounds of a real tennis match start to resound on the soundtrack to accompany the fake one the mimes are playing. It’s easy to read this as the final collapse of Thomas’ sense of reality, but it’s also the first time he simply stands and experiences without his camera, his interior reality allowed scope to breathe. Perhaps what we’ve witnessed is not the defeat of the artist but rather a rebirth.
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Director/Coscreenwriter: Larisa Shepitko
By Marilyn Ferdinand
“War is hell” is a truism for most people, as it should be, but the fact that large numbers of people continue to wage war and fight shows that a lot of people have a lot more complicated, even positive relationship with it. Such films as The Hurt Locker (2008), American Sniper (2014), and even The Third Man (1949) suggest that for some, war offers purpose, thrills, and profits that no other experience in life has or possibly ever will. The excitement and romance of serving one’s country in combat is at the core of Soviet filmmaker Larisa Shepitko’s Wings, a film that offers a unique perspective on the familiar subject of the “old soldier,” as well as a telling commentary on Soviet life, by focusing on a female fighter pilot whose glory days are long behind her.
Nadezhda “Nadya” Petrukhina (Maya Bulgakova), a decorated veteran of World War II, is a school superintendent and civic leader in her provincial town. She faces the usual difficulties of Soviet bureaucrats of the time—her shoddily built school is crumbling, her small staff works overtime to make repairs and manage the day-to-day running of the school, and her students are undisciplined and insolent in the face of authority. During a gathering at which she is to accept an award for the school, some teasing between a male and female student gets out of hand, and the boy shoves the girl hard against a post. An outraged Nadya, her moment in the sun ruined, demands that the boy apologize in front of her guests and his peers. When he refuses, she expels him.
This incident is only the first of several in which Nadya must confront the breakdown of the values she holds dear and the respect she once commanded. Nadya, who never married, has an adopted daughter, Tanya (Zhanna Bolotova), who has grown distant from her. She learns after the fact that Tanya has married her college professor, Igor (Vladimir Gorelov), an older man Nadya has never met. Hurt that she was not consulted nor invited to the wedding, Nadya invites herself over to the newlyweds’ apartment while the couple is entertaining a gathering of Igor’s male colleagues. She listens to the men talk, pinpoints the philosopher of the group as Igor, and goes over to shake his hand. She has guessed wrong, and fumbles awkwardly as Tanya introduces her to Igor.
Despite her very contained and defined look—a severe haircut, close-fitting suits, and buttoned-up blouses—Nadya is a woman who doesn’t seem to know where she fits anymore. Shepitko emphasizes the irony of her situation in her opening shots: a close-up view of a tape measure moving quickly around a body as a tailor records the dimensions of a person who turns out to be Nadya. She adopted a girl instead of a boy because she thought mothers and daughters become closer, yet this plan hasn’t worked out at all. She commanded respect as a flyer, yet now her students draw unflattering pictures of her on their chalkboard and tell her to her face that they despise her. She is refused entry into a restaurant because it doesn’t seat unescorted women, and is sent next door to a tavern mainly populated by men and treated like one of the boys. She visits a museum that has an exhibit honoring Soviet fighter pilots and finds her picture in the collection—she is quite literally a museum piece, her previous life as dead as the bones her curator and would-be boyfriend collects.
Her longing to break free asserts itself frequently throughout the film. As we all do at moments of stress, disappointment, or boredom, Nadya escapes into daydreams. She imagines an open sky around her, the sun peeking through clouds, as Shepitko’s camera dips and tilts from inside Nadya’s thoughts. During a sojourn to a riverside beach, Nadya watches planes glide through the sky doing barrel rolls and finds herself traveling to the nearby airfield where one of her former comrades is training these pilots. The two reminisce and talk about getting the gang together for dinner and drinks, though they and we know this gathering will never happen. Too much time and life have passed. Nadya has only her memories now, including one of the man (Evgeniy Evstigneev) she would have married had his plane not crashed, and her duty. As she tells Tanya, “I never even knew such words as these: ‘Let someone else do it.’”
Shepitko’s eye and ear for detail are admirable. Nadya asks the curator if anyone has brought him a samovar for his collection, referring to an outmoded teapot she no doubt used in her younger days in sarcastic reference to her own age. Shepitko shoots a close-up of a high heel sinking into the school’s cheap floor, turned to putty by a pervasive dampness. She very effective isolates the charged look between Nadya and the student she expelled at the crowded tavern and catches the paralyzed look of the curator when Nadya abruptly asks him to marry her. Shepitko honors the solidarity of women of a certain age when Nadya and a restaurant owner bond over a cup of coffee and dance joyfully together in a spontaneous burst of energy. That energy extends to the final, inevitable scene where Nadya may or may not have found herself again. The open-ended shot of a patch of sky ends Wings on an ambiguous note.
Shepitko was a student of Alexander Dovzhenko, one of the most important early Russian filmmakers and a pioneer of montage theory. She died in a car crash in 1979 with only a handful of credits to her name, though her final feature film, The Ascent (1977), made her international reputation by winning the top prize at the 27th Berlin International Film Festival. However, it’s easy to see from Wings that Shepitko was on an upward trajectory that would have lasted for years had she lived. Her able direction of both the camera of Igor Slabnevich and her actors, especially the many shades she elicits from Bulgakova and the pointed portrayals of her supporting cast, mark her as a particular talent steeped in a film tradition not even Soviet control could contain.
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Director: Terence Fisher
By Roderick Heath
Christopher Lee, son of an English soldier and an Anglo-Italian countess who had been an artist’s model, had aristocratic roots that could be traced back to Charlemagne. Born in London, he grew with a diverse education and a swathe of languages at his command, a scion both of imperial England’s waning bastions and Europe’s rapidly fragmenting identities. His gifts and experiences would serve Lee well in life, after his step-father’s bankruptcy and the coming of World War II. His service in the war was shrouded in legend ever after, and some have suggested his step-cousin Ian Fleming based James Bond partly on him. After a suggestion by another cousin, an Italian ambassador, Lee decided to try acting after the war. Lee was marked as a potential star and put through Rank’s “charm school” training, perhaps to mint another dashing screen roué like James Mason or Stewart Granger or to put his fencing talents to work in swashbucklers.
Lee, however, struggled for a long time to find his place in the cinematic scheme of things. Something about him didn’t quite fit—perhaps he had too much premature gravitas, too little untroubled charm, to be the romantic lead in the anodyne atmosphere of early ’50s British film. Lee carved out a career as a character actor instead, playing everything from a spear-carrying soldier in Laurence Olivier’s Hamlet (1948) to a comedic nightclub owner in Powell and Pressburger’s Battle of the River Plate (1956). Ironically for a performer equipped with a deep, unmistakeable, well-trained voice, he was then offered a role with no lines at all. Lee, who had been dogged by the opinion he was too tall for an actor, was offered the part of Frankenstein’s monster for just that reason. He accepted instantly, perhaps remembering that the same part had turned Boris Karloff, another British misfit, into a star.
The Curse of Frankenstein (1957) represented a gamble for Lee just as it did for Hammer Films, the small, relatively low-rent filmmaking concern built by actor William Hinds and entrepreneur James Carreras and later developed by their sons Anthony and Michael. After success adapting the Quatermass TV serials for the big screen, the company tried its luck with a series of proper horror movies, a genre that had been largely inactive since the mid-1940s. These films were produced in colour, a choice that would automatically make their product stand out when most fantastical films of the time were cheaply made in black and white, and with the disreputable but commercially smart object of shocking audiences with gore. Lee’s costar in Frankenstein was Peter Cushing, another actor whose career had been varied and frustrating but who had finally become a well-known face working on TV. Reviled by critics faced with its gaudy, painterly, potent revision of both Mary Shelley’s model and the well-worn Universal film series, The Curse of Frankenstein was nonetheless a hit, and Hammer quickly gathered the people responsible back to take on another storied horror property, Bram Stoker’s Dracula. Cushing again was cast as the lead, and Lee as the monster that he must fend off. Young screenwriter Jimmy Sangster proved himself ingenious when paired with director Terence Fisher. Fisher, a respected editor, had moved into directing like former collaborator David Lean, but where Lean quickly achieved prestige, Fisher subsisted as a quickie helmsman. Yet, like Lee, such fare gave him a chance to develop a no-nonsense professionalism that would serve his creativity exceedingly well when finally let off the leash, and he proved himself adept at dark melodramas like So Long at the Fair (1952) and injecting such cornball scifi as 4-Sided Triangle (1953) with visual drama far beyond its means.
Fisher proved to have the perfect sensibility for horror cinema, stimulated by the chance he found to play around with the established tropes of gothic horror. Fisher and Sangster had determinedly distorted the Frankenstein myth to return the scientist to the centre of the tale and strip him of nobility, an idea perfect for the growing cynicism of the atomic age. Faced with the equally hoary figure of Dracula, their take centred squarely on the understanding that the vampire overlord was a version of the ancient folk figure of the demon lover. Some critics have seen the Hammer Dracula as a prefiguration of the movie version of James Bond: a sexual fantasy incarnate, if still here held in check as an image of villainy. The film’s opening credits, exploring the surrounds and interior of the vampire overlord’s castle, resolves in a tracking shot that slowly zeroes in on Dracula’s name carved into the lid of a massive stone sarcophagus upon which blood starts to drip. This vision has a powerful quality as an abstract encapsulation of the visual texture where dusty browns and greys and the violent lustre of gory hues will dominate. But it is perhaps more important as a prototypical pop-art declaration of the Hammer brand and the changing face of pop culture, heralding an awareness of iconography, an idea that the James Bond films would exploit more fully.
Revising the story for a straitened production and with an eye to a tighter, more intimate story, the filmmakers stripped away much of the foliage of Stoker’s novel, including the long voyage from Transylvania to England, the hunt for the vampire’s resting place, and the wealth of background characters, to concentrate on the essential idea of Dracula as dark force assaulting the Victorian bourgeois idyll and faced down by the forces of iron rationality. Jonathan Harker (Fisher regular John Van Eyssen) was changed from a naïve realtor to a fellow scholar engaged with Van Helsing in infiltrating and uncovering abodes of the undead, letting himself be engaged by Dracula to archive his library as a Trojan Horse warrior bent on tracking down the vampire’s resting place and killing him. Fisher set out to bait the audience into taking Dracula as a figure of campy appeal by having him first appear as a looming shadow at the top of the stairs, and then undercut it by having Lee stride into the light, imperious, courtly, smoothly charismatic. Evil suddenly was sexy.
Rejecting the images of ruin and infestation that F.W. Murnau and Tod Browning had originally offered in their takes on the material and Expressionist stylisation, Fisher and the Hammer production team instead insisted on a firmly tangible visual texture that is lightly stylised more through use of colour than lighting. Dracula’s castle, first glimpsed under the opening credits complete with a hulking stone eagle statue hovering with unstated menace against the grey sky, is a solid, tangible abode of stonework in a perpetually autumnal land of damp mists and fleeting brown leaves. This setting resituates Stoker’s material in a solidly English tradition of gothic imagery. Sangster discarded all supernatural manifestations, like Dracula’s ability to transform into a bat or a wolf, again for budgetary reasons, but also to aid Fisher’s program to create a universe for his horror material that is substantial, enacted on the level of physical oppression and appropriation. Dracula’s castle dominates its landscape exactly as such castles were built to do: to intimidate and belittle, to ward off and keep out. Harker can only enter by guile. Stoker’s Dracula was a remnant of a legendary past now turned septic remnant; Fisher’s is a still-living force. Dracula’s status as dark romancer was hardly new–Bela Lugosi’s and John Carradine’s counts had both effectively embodied the same idea, in contrast with F.W. Murnau’s rodentlike Nosferatu (1922). But Lee, Fisher, and Sangster pushed the idea into a realm of explicitly erotic menace. Where Lugosi and Carradine compelled with hypnosis, Lee dominates with sensual and corporeal stature, and his close encounters with the women in the films shot unabashedly as erogenous preludes.
Fisher’s rigorous filmmaking, not as spectacular as Murnau’s or as densely visual as Mario Bava’s, nonetheless made the Hammer brand what it became. Settings are not transformed landscapes of the mind, but islets of obsessively fussy, romanticised folk-memory. Bava, a cinematographer, inevitably offered a decorative eye; Fisher was fascinated by the use of space and the rhythm of structure. Early scenes of Dracula move sonorously through lapping dissolves and deceptive quiet, time slowing to an eerie crawl as Harker enters Dracula’s remote castle on his mission (notwithstanding cheap effects: a “mountain torrent” that looks a bit like someone left the hose on). The sequence leading up to Dracula’s first appearance is a gem of subtle construction. Gaunt’s vampire girl appears in the background as Harker picks up spilt objects from the floor, an unexpected presence bringing unexpected, erotic appeal to the dry-as-dust scholar. Sexual egotism under the façade of gallantry is almost immediately Harker’s downfall when he is confronted after his arrival at Dracula’s castle by a young woman (Valerie Gaunt) who appeals for his help but is actually one of the vampire’s undead companions. Harker is quickly lured close enough for her to launch an attack on his jugular vein, only to suddenly stiffen and dash away. Harker, bewildered, slowly turns and gives a start as he sees a huge, menacing black shadow at the top of a flight of stairs. The shadow advances. Dracula appears, armed with Lee’s looks and impeccably polite authority, instantly dispelling any anticipations of camp amusement. The monster is a charming host, and more importantly, strangely potent. Stoker’s Dracula was a figure out of Europe’s mythical past, a remnant of an ancien regime feeding on the early modern world’s lack of vigilance and credulity for the idea of the past as a haunting thing; Fisher and Sangster’s vampire overlord on the other hand is rudely, impudently alive and assured in tyrannical domain.
The wry segue from menace to courtly savoir faire gives way later when Fisher restages the sequence for raw horror. This time, when the vampire girl draws close to Harker, his hilariously precious assurances of protective intent are undercut as Fisher privileges the viewer with the sight of the girl eyeing his neck greedily and unsheathing her fangs before plunging them into his jugular. Harker throws her off whilst Dracula appears suddenly in a doorway beyond and between them, in Fisher’s favourite rhetorical device, a single wide shot binding a sudden confluence of actions.
Fisher then dives in for one of the greatest close-ups in cinema: Dracula, teeth bared, fresh blood smeared on his face, animalistic in his fury at his chattel daring to defy his rule and attack his guest. The effect is delirious after god knows how many viewings: the cool, eerie tone suddenly turns to a display of primal evil, as Dracula hurls his bride about and grips Harker in one hand, squeezing the breath out of him, Lee’s gore-smeared maw elongating with weird and savage glee. Courtly Dracula never returns. The beast is exposed, and it’s a sight so compelling that Lee’s Dracula, for better or worse, would essentially remain in that mode in the next six Hammer entries in which he would star except for a brief scene in The Satanic Rites of Dracula (1974), where he plays a real estate tycoon and employs a plummy Slavic accent.
Harker awakens under the threat of becoming a monster himself thanks to the bite that’s festering in his neck, and sets out to destroy Dracula and his bride before the sun falls again. Harker successfully kills the girl, but her death wail awakens the Count on the threshold of night. Harker is terrified to realise he’s trapped in the castle vault with the vampire overlord, and in a memorably dark, mischievous touch, Harker is next glimpsed occupying the girl’s sarcophagus, victim of vampire bisexuality? Fisher fades out on the confrontation in the same way directors of the time faded out on imminent rape scenes.
The revisions to the novel shifts the rest of the action from England to an enclave of Britons resident somewhere in Austro-Hungary. Rather than Dracula being an exile trying to gain a foothold in a new land, the protagonists are all innocents abroad discovering life is a dank and disturbing adventure. The arrival of Van Helsing (Cushing) in the narrative signals a balancing of scales between good and evil. Van Helsing is first glimpsed with back to camera, face abstract, his status as human, but equal adversary to the monster implied. The hostile innkeeper (George Woodbridge) warns him away from prying into the reign of terror and the conspiracy of silence that enables it, but a barmaid, grateful for Harker’s decency, smuggles Van Helsing Harker’s recovered diary, enabling the erstwhile academic to understand the fate of his comrade. When he penetrates Dracula’s castle, he’s confronted by a hearse carrying Dracula away to new hunting grounds and the sight of Harker looking like a sated leech with teeth in his new bed. Conspiring to kill Harker off in this way provides a neat twist in the familiar tale and also helps make Stoker’s rather awkward narrative a bit more logical. In a manner that would permanently mark the horror film, it also offers a realisation that the traditional, romantic ingénue hero a la David Manners’ Harker in the Lugosi version, upright and decent and slightly effete in the face of evil, was not necessary or even particularly desirable in horror stories Thus, Arthur Holmwood (Michael Gough), who takes Harker’s role as husband of the threatened damsel Mina (Melissa Stribling) is something Gough’s amusingly prissy performance grasps intuitively as the essence of stuffed-shirt Victorian urbanity.
Murnau and Browning had never really seemed to know what to do with Van Helsing as a character in a drama woozy with fascination for the sepulchral. Edward Van Sloan had been appropriately intelligent and resolute in Browning version, but even there he was left a somewhat passive onlooker, a Merlinlike guide for the handsome young men and women who are the familiar protagonists of romantic melodrama. Instead Fisher and Sangster remoulded Van Helsing as a heroic figure, creating a more direct opposition of the avatars of rationality and chaos. This approach both extends and inverts that of the Curse of Frankenstein, where the scientist and monster were made virtually interchangeable to better explore the implications of science without morality. But in Dracula, the scheme is used to study the inhuman aspect of both unleashed priapism and punitive moralism struggling over the fates of the merely human and the pathetically victimised in a tug-of-war. It also bears noting that in Expressionist-style horror, the rare rational figure was an interloper in a dream world, whereas the solidity of Fisher’s vision reimagines the vampire as the eruption of the id into the everyday.
The rest of Dracula is dominated by the notion of the vampire eating the Victorian bourgeois home first from the outside and then, most ingeniously, from within. Dracula targets first Harker’s fiancée Lucy (Carol Marsh) and then Mina, wife of Lucy’s brother Arthur, in a programme of calculated revenge for the death of the first bride. Lucy’s nightly visitations by the vampire see her lying in thrall in her bed awaiting the black-clad seducer, his approach signalled by stirring autumnal leaves beyond the threshold of her open French windows, whilst James Bernard’s score swirls with increasingly feverish impatience and cloud whips by the full moon. Later, when Dracula sets his sights on Mina, he gets her to hide his coffin in the household cellar.
The prim and wan Mina turns up the morning after being lured to Dracula’s hiding place with an unmistakeably postcoital glow: Fisher’s wit extends to the impression that Mina has far more blood in her veins after being attacked by a vampire (Fisher purportedly told her to act as if she’d just had the best sex of her life). Whilst Arthur and Van Helsing watch her bedroom windows from outside, the vampire is able to walk into her room for a night of sanguinary passion, a moment as close to the outright erotic as mainstream film could get at the time, Stribling’s Mina the goggle-eyed bird fixated by the beast in her boudoir before he pins her on the bed and caresses her face with imperious appetite. Dracula has been reconstructed, not even the novel’s dark, entitled romancer anymore, but a creature of utterly uncontained sexual appeal. Meanwhile Van Helsing’s attempt to intervene and prevent Lucy’s death fails when the Holmwoods’ servant Gerda (Olga Dickie) clears out the garlic flowers planted to keep the monster out, and Arthur blames Van Helsing for her death. The professor is forced to hand over Harker’s diary as proof of the nature of the evil.
Lucy’s resurrected form haunts the forests beyond the town, enticing Tania (Janine Faye), Gerda’s daughter, out for moonlit games. Another superlatively mounted, instantly iconic sequence comes as Arthur, with the seeds of expectation planted by Harker’s diary, goes to check Lucy’s crypt and finds her arriving with Tania in tow. The setting is a nirvana of gothic fantasy, with whirling leaves, licking ground fog, and desolate stonework. Sickly intimations of paedophilia and incest abound as Lucy turns from small girl into a dead-eyed parasite delighted at the thought of partaking of her brother’s blood, begging for a fraternal kiss from the appalled Arthur. A crucifix is thrust into the frame, cutting the air between the pair: Van Helsing, the sentinel of implacable reckoning, drives the terrified vampire back and scorches her brow with the touch of the holy object. The dark side of Van Helsing’s heroism is underlined both here and when he subsequently stakes Lucy, giving her rest at the expense of extinguishing a powerfully carnal creature, both victim and byproduct of failed repression. Fisher also takes a moment to observe Van Helsing comforting Tania, giving her a “pretty thing”–the cross–and telling her to wait and watch the sun rise with the solicitude of a favourite uncle. In spite of the brutal necessities and insidious forces in this vision, Fisher accords a simple grace between such Manichaean extremes.
The flaws of Dracula stem, like its best ideas, from concatenating a complex narrative for a low budget. The relative proximity of Dracula’s homeland and the locale of the Holmwood house here means that the epic pursuit described in the book gives way to a horse chase that could have strayed out a lesser western. Comic relief is variable: the actor and writer Miles Malleson, who had helped pen the screenplay of The Thief of Baghdad (1940), one of the few British fantasy films of its age and in some ways a precursor to the Hammer horror brand (with Conrad Veidt’s Jaffar a definite ancestor of Lee’s Dracula), appears briefly but amusingly as a gabby, absent-minded undertaker, whilst Geoffrey Bayldon contributes less funny stuff as a corrupt border guard. But the proper finale is another breathlessly well-staged sequence that sees the horror film lurching close to something like action cinema. Indeed, Fisher would have an acknowledged influence on later, kinetically gifted, blockbuster filmmakers like Spielberg, Lucas, and Burton, and Cushing pushed for a climax that had a physicality worthy of Douglas Fairbanks. The production couldn’t quite stretch that far, but the battle between Dracula and Van Helsing has a ferocity that’s still gripping thanks to the combination of Fisher’s jagged edits, the actors, and Bernard’s thunderous scoring. The fight builds to a swashbuckling move where the vampire hunter leaps onto a long table, dashes down its length and pulls down curtains, pinioning Dracula in the sun’s rays, where he agonisingly disintegrates into a pile of ashes, a moment that stands as one of the most quoted sequences in horror cinema, in spite of, and perhaps because of, the resolutely low-tech effects.
Dracula was a big hit upon release, one that set a horror renaissance that would power on until the 1980s officially on course. Lee later estimated the film made upwards of $25 million, a huge sum for the day. Lee himself declined to play the vampire again, afraid of being typecast. In the interval, Fisher helmed The Brides of Dracula (1960), with Cushing returning as Van Helsing, but that film, though later reappraised as amongst the finest Hammer films, was greeted as a compromise at the time. Finally, after eight years and some commercial stumbles by Hammer and Fisher in working through the classic canon of horror tales, Lee was persuaded to return as the count in Dracula: Prince of Darkness. The result of this deal, has often itself been regarded as a lesser Hammer horror, but Prince of Darkness deserves more respect, in large part because whilst the original Dracula had been a perfect fit for 1958, the sequel has a prognosticative element, one Hammer would ultimately fail to comprehend, leading to its commercial decline. Dracula: Prince of Darkness strips down Fisher’s concept of Stoker’s mythology to an even more purified essence and, with it, the underpinning anxieties and fantasies of much horror storytelling; in doing so, it looks forward to what would happen in the genre in the ’70s. The basic plot is the same as The Texas Chain Saw Massacre (1974) and other films where a bunch of young people find themselves stranded in some evil locale at the mercy of malignant foes. This time Dracula didn’t even get a single line, and it testifies to the force of Lee’s performance and Fisher’s direction that he doesn’t need any to bend the gravitational flow of the film.
This time, Fisher and screenwriter Anthony Hinds, a regular Hammer producer working under his usual writing pseudonym John Elder, replaced Van Helsing with Father Sandor (Andrew Keir), a creation who, as a religious man, focuses the dualistic take on good vss evil more than Van Helsing could. Following a replay of the first film’s climax, Sandor is glimpsed at the outset berating a fellow priest as a superstitious idiot and warning the Carpathian villagers not go desecrating the dead in the belief the Dracula is still plaguing them. Sandor later warns a quartet of English tourists not to go anywhere near Dracula’s castle, which is missing from maps. The unwitting tourists are brothers Alan (Charles “Bud” Tingwell) and Charles (Francis Matthews) and their wives Helen (Barbara Shelley) and Diana (Suzan Farmer). Charles is the younger, glibber, mostly reformed playboy brother who delights in teasing Helen, the uptight and nervous representative of stiff-necked English mores.
In spite of Dracula’s death, the locals are still petrified by his memory, a fear that plays a part in the travellers being left stranded before his castle and forced to take refuge there–helped along by a mysterious carriage pulled by a couple of self-directing horses. They find a servant, Klove (Phillip Latham), tending to the castle and maintaining the supposed last wishes of his deceased master to take care of all visitors. Fisher stages Klove’s appearance as a new twist on Dracula’s in the previous film, stepping out of shadow to reveal himself as neither hideously deformed nor towering and charismatic, but rather like someone left Alistair Sim in the fridge too long. Helen quivers with anxiety as she senses the malevolent strangeness behind all of the odd events, but her companions remain oblivious and increasingly irritated by her mood. During the night, the sound of Klove dragging a large chest around draws Alan out to find what’s happening, only for Klove to stab him to death, suspend his body over an open sarcophagus, and use his life blood to reconstitute Dracula from his own collected ashes. Klove then entices Helen out to become the resurrected monster’s first victim/bride. Charles and Diana fight their way out of the castle and take refuge at the monastery headed by Sandor, but Klove brings the count and Helen to the monastery and lays siege.
Fisher’s direction this time around was more of an experiment in pacing, prowling camerawork suggesting the presence of evil long before it shows its face, a mood of quiet oddness dominating the first half. The narrative is deceptively straightforward, paring away distractions to create a cleverly focused variation on the original’s concerns. Hinds’ script works in elements from the novel left out of the ’58 film, including a version of Renfield named Ludwig (Thorley Walters, in a note-perfect turn), a resident at Sandor’s monastery who lost his mind after some hideous experience near Castle Dracula and now binds books for the monks. He soon proves to be a sleeper agent for the besieging monster, and the key to the moment when Dracula forces Diana to drink his blood from a gash in his chest. Fisher observes the slow gathering of forces that will attack the interlopers, with their readily familiar quirks and flaws plotted exactingly and building to the hideously beautiful sight of Alan’s gushing blood feeding the reconstituting mess in the sarcophagus. Matthews’ Charles makes for a deliberately callow hero, forced to rapidly grow up in the course of fighting for his and Diana’s lives, whilst Diana herself, though in thrall to the vampire later in the film, is, in many ways, the most forthright and gutsy character: her attempt to intervene and save her husband reveals to Sandor a way to kill the monster.
But Dracula: Prince of Darkness is essentially about Helen, a vehicle for Fisher to return to the obsessive point of duality that drives this fantasy and push the metaphors of neurotic repression and lunatic explosion to an extreme within a single character. She’s insufferable in her vinegary attitude and priggishness, the epitome of a certain cliché of English repression. She’s also the only one with the sense to see the situation for what it is, a Cassandra no one will listen to. Presented to the dark marauder lurking in the castle, Helen is transformed into a devilishly passionate creature, lusting after Diana and clinging tightly to the count. Shelley, who had only gotten to play half of Fisher’s last study in dichotomous female representation, The Gorgon (1963), here describes the shift from lamb to predator with fiendish grace, as when Helen appears at Diana’s window at the monastery, playing the lost and freezing innocent in a vision out of folk myth, then leaping for Diana’s neck with wolfish delight the moment her way is clear.
Like the use of the monster in Curse of Frankenstein as a way of revealing the monstrosity of the creator, here Fisher reduces Dracula to an almost abstract force peeling away the contrivances of civilisation, anticipating the increasingly blank and faceless avatars of evil that would proliferate in later horror films. When the monks capture Helen, the scene is staged like a gang-rape, Sandor hammering the life out of her. Here Fisher looks forward to the historical savagery and indictments of Witchfinder General (1969) and The Devils (1971). Fisher complicates by not making Sandor an obvious avatar for repressive religious fanaticism, but rather a good-natured, earthy man whose fearsome streak is stirred only by the spectacle of real evil. In spite of his relatively marginal presence in the film, Dracula is not reduced; his authority, and Lee’s, is brought out all the more as he silently and effortlessly dominates any character and any scene he’s in, as when he gestures for a mesmerised Diana to remove her crucifix necklace, a moment that perhaps better than any other captures the level of concentration and rigour Lee poured into his performances as Dracula. The film’s cobra-and-mongoose-like intensity finally combusts for another segue into serial-like action at the climax. Charles and Sandor dash across country to catch the carriage driven by Klove and carrying Dracula and the stolen Diana to the castle. Here the script makes inspired use of a relatively obscure piece of vampire lore, that running water is a fatal barrier. As Charles and Dracula fight on the frozen mantle of the castle’s moat, Sandor shoots the ice until the vampire is stranded on a frigid raft, before he pitches into the brine and sinks to his doom. Naturally, the count would be back. Having broken his ban, Lee would return to the role seven more times, five of them for Hammer. In spite of those films’ varying levels of quality and inspiration, and following a remarkable late-career resurgence as the must-have actor mascot for grand movie fantasies in the 2000s, Lee would, nonetheless and above all, always be Dracula.
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Focusing on the debut feature work of famous, and infamous, figures of film
Debut feature film of: Richard Lester, director
By Marilyn Ferdinand
This weekend, the Film Society of Lincoln Center began a weeklong retrospective of the works of American-born, British-based Richard Lester. The series will of course include his most famous works, A Hard Day’s Night (1964) and Help! (1965), but will range across his career to include lesser-appreciated films like Juggernaut (1974) and The Return of the Musketeers (1989). What it will not include is his debut feature film. The privilege of seeing It’s Trad, Dad, aka Ring-a-Ding Rhythm this week was solely that of the patrons of the invaluable Northwest Chicago Film Society, which, after lengthy negotiation, managed to pry the only projectable print out of the Sony vault for our enjoyment and edification.
Many movie buffs and Beatles fans know that Lester was hired to direct A Hard Day’s Night based on the Fab Four’s wild enthusiasm for the The Running Jumping & Standing Still Film (1959), a short film Lester made as a first foray onto the big screen after several years in television. What isn’t as well known is that another Lester effort, a TV pilot called Have Jazz, Will Travel, made an impression on Amicus Productions cofounder Milton Subotsky, another American expat in Britain with a TV background trying to reach the teen market with music, and later, horror films. Subotsky handed Lester a 24-page script, a large roster of jazz and pop stars, and a free hand in filling them both out to feature length. The result was a 78-minute concert film with a comedic story thread and a wealth of visual inventiveness that occasionally tips the film into experimental territory.
Although the film is nearly nonstop music, there is a story that Lester mines for some great visual gags. The mayor (Felix Felton) of an English suburb goes out to a cafe for a quiet cup of coffee, only to have his repast rudely interrupted by a swarm of teens coming in to dance to the rock ’n roll records on the jukebox. They also watch TV announcer Alan Freeman as he presents such acts as Terry Lightfoot and His New Orleans Jazz Band. The mayor gets the town council to approve a ban on jazz, sending two of the town’s teens, pop stars Helen Shapiro and Craig Douglas, on a mission to bring a jazz concert to town to show the townspeople that the music is just good clean fun.
The wrap-around story affords Lester the only opportunities to indulge his comedic instincts. He shows the mayor crushing records in a vise, only to stop when his aide accidentally (?) hands him a Lawrence Welk record. When Shapiro and Douglas decide to go to London to enlist the aid of Freeman, Lester breaks the fourth wall with a snappy verbal exchange and moves the film strip across the screen to change the town location to the broadcast studio; similarly, when the teens strike out with Freeman and decide to go to a nightclub to try their luck with announcer David Jacobs, he flips the scene again and pops some evening clothes on them for good measure. He ends with more visual zaniness as the mayor, who has unwittingly agreed to a jazz concert in town, sets up obstacles to the bands coming to play. Giant rubber bands bounce the musicians’ van between two sets of trees, and when the van breaks free, the police pile furniture into a high roadblock, only for the van to drive around it.
Most of Lester’s real work is in trying to provide interesting set-ups for the 26 acts that comprise the bulk of the film, and he largely succeeds. He uses masks to split the images of Terry Lightfoot and his band, creating boxes within boxes that offer the static image some movement. When Helen Shapiro sings, he gets right into the crowd of kids swirling around her and creates an almost flickering effect of her peeking out between the moving heads and bodies. He favors close-ups, perhaps thinking it would be rather funny to move into the maw of a crooner, as he does with the megaphone-wielding singer of The Temperance Seven. The gargantuan images he creates with this effect are rather monstrous, creating an impression not far off from what the mayor objected to—that hopped-up music and teen culture would take over the world, as indeed they did.
Lester and Subotsky almost pulled off a coup as the first people to capture Chubby Checker on film doing the twist—in this case, the “Lose Your Inhibition Twist”—but lost out when Teenage Millionaire appeared in 1961. The scene with Checker is notable for being at an integrated nightclub where black and white dancers mix freely on the dance floor.
It is worth noting that the film’s British title, It’s Trad, Dad, refers to the label Dixieland jazz has in Britain—traditional jazz. Thus, the film is loaded with Dixieland bands and music, including Chris Barber and his Jazz Band with vocalist Ottilie Patterson doing “Down By the Riverside” and “When the Saints Go Marching In.” My favorite was British clarinetist Aker Bilk and his Paramount Jazz Band; Lester seized the opportunity to create a visual narrative for the band’s rendition of “Frankie and Johnny” that presages similar work in the Beatles films.
A dramatic moment is Gene McDaniels singing the Burt Bacharach/Hal David song “Another Tear Falls.” Lester films him first in dramatic silhouette and then maintains minimal key lighting to reflect the song lyrics and McDaniels’ powerfully emotional voice. Sadly, the liberal lipsynching used in the film creates an unintentionally funny moment in this excellent performance when McDaniels takes a puff on his cigarette and ends up spitting smoke for several bars.
There aren’t many recognizable pop songs, though artists such as Del Shannon, Gene Vincent, and Gary U.S. Bonds were at the top of their game when this was filmed. Sixteen-year-old Helen Shapiro made her screen debut in this film, but she was hardly an unknown; she had been voted Britain’s top female singer, and The Beatles’ first national tour of Britain, in 1963, was as her opening act. Her deep voice and energetic phrasing in “Let’s Talk About Love” demonstrate what a major talent she was.
How much you like this film may depend on how much you like the music. Although some of the outdated vocal and fashion styles garnered laughs from the audience with whom I saw It’s Trad, Dad, the hands-down favorite of the evening were The Temperance Seven, a cross between the Nairobi Trio and the Bonzo Dog Doo-Dah Band. Their cheeky, untranslated French lyrics and ennui-filled performance are delightfully droll and unabashedly fun. It’s absolutely fitting that they should be in Dick Lester’s very first feature film.
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Director: Luchino Visconti
By Roderick Heath
Luchino Visconti was a singular and contradictory figure in just about any context. Visconti’s background was dauntingly aristocratic: his father belonged to a branch of the once very powerful Visconti family of Milan, whilst his mother was heiress to a cosmetics fortune. In the midst of Fascist Italy’s halcyon days, however, Visconti stood as a committed Marxist and out homosexual. Raised as an aesthete, he staged lush grand operas whilst directing films that helped define that most stringent and fundamental of film styles, neorealism. The disparities of Visconti’s experience and perspective armed him with a fearsome artistic arsenal, the intellectual and aesthetic reach to encompass the extremities of his age. Visconti started his film career working as an assistant director for Jean Renoir. When he returned home at the start of World War II, Visconti, like everyone else who wanted to work in the Italian film industry, had to labour under the auspices of the state, joining a unit under Benito Mussolini’s son Vittorio that also included Federico Fellini. Visconti gave neorealism its first, vital gambit with Ossessione (1942), and the movement soon bloomed, flourished, and peaked amidst the rubble and poverty of the postwar state, as Visconti was joined by Roberto Rossellini and Vittorio De Sica as the triumvirate of major neorealist directors. As the country and its film industry got back on their feet and the filmmakers who had become famous through the movement felt the changing tides of art and industry, neorealism began to evolve. Some saw this evolution as an inherent betrayal of neorealism’s early purity, given the political ideals the movement strove to express. Visconti seemed to be drifting farthest away from his early brief, as his work became increasingly formalistic, his subject matter leaned toward the historical and the literary, and his productions became increasingly international.
But the underpinnings of neorealism, with its sociological fascination for ways of life and lucidly detached method of storytelling, continued to be the lifeblood of much Italian cinema for years afterward. Visconti began with Senso (1954) to effect a complex blending of the opposing facets of his artistic persona—the florid and rigorous, the ironic and the fulsome—that took his old style to new places. Senso sketched much of what The Leopard would later develop, depicting the largeness of history in sarcastic contrast with the smallness of people caught up in it and evoking a classically romantic melodrama only to subvert and degrade it, alternating breathlessly florid staging and coolly choreographed, dissembling camerawork. The quietly radical Senso was viewed as a problematic work on first release, but Visconti rebounded with La Notte Bianche (1957) and Rocco and his Brothers (1960), the latter a soaring epic that sought to invest a tale of everyday calamity with the outsized intensity of a Verdi opera. Visconti’s next project was The Leopard, a deliberate antistrophe from the previous film’s focus and tone. The Leopard took on a then-recent cause célèbre, adapting a novel by Sicilian aristocrat Giuseppe di Lampedusa, who had died before his book’s publication. Lampedusa’s material was his own family history tracking back to the days of Garibaldi and the Risorgimento, blended with his own feelings of antagonism and displacement in the 20th century. Visconti surely felt sympathetic with the novel’s sad, dislocated view of the decline of his class’s influence, and also its vein of unsentimental clarity, its finite blend of tragically inflected romantic nostalgia and biting commentary. Much like Renoir’s The Grand Illusion (1938), The Leopard is partly an expression of regret at the loss of the best qualities of an age in the face of a ruder, cruder time.
Finding an actor to play Lampedusa’s hero, Don Fabrizio Corbera, Prince of Salina, wasn’t the smallest of Visconti’s challenges. Eventually Burt Lancaster was pressed on Visconti by his producers, whilst Visconti retained Alain Delon and Claudia Cardinale, who had gained major career boosts in Rocco and His Brothers. Lancaster’s stern height and leonine visage proved to be crucial, for the part required an actor with great talent and presence, whilst the realities of the production demanded a big star. Visconti’s opening scene is a particularly dense series of signs, most of which are conveyed not through dialogue but through visuals and non-specific sounds: the camera closes in on the palazzo of the Corberas like a visitor stealing in through the orchards and craning an ear to tune in the sound, eventually entering the house to find the family and household at their Sunday prayers administered by the estate’s resident priest Father Pirrone (Romolo Valli). The chants and catechisms of the prayers evoke a ritual probably unchanged in the 400 years the Corberas have been in Sicily and before, but now is interrupted all too tellingly by the sounds of a commotion outside: the dead body of a soldier has been found on the estate. The soldier’s garb marks him as a follower of Garibaldi, who has just landed his force of volunteers in Sicily to wage a campaign to unify the country under the House of Savoy, signalling the commencement of a civil war. The careful colour composition turns the sight of the soldier’s grim death into a pietà depicting devoted sacrifice, clawing at the red earth of the Corbera estate as a last gesture of trying to claim it for the cause.
This touch echoes the opening sequences of Senso, where a similarly orchestrated use of colour coding announced political events. This breaking of the peace terrifies some, including the Prince’s high-strung wife, Princess Stella (Rina Morelli), but Fabrizio immediately announces his intention to go into Palermo to find out what’s going on and invites Pirrone to accompany him: Pirrone knows perfectly well that the Prince is actually using the event as an excuse to visit his favourite prostitute. Quickly, both the surfaces and contradictions of this little world have been confirmed, the tight intertwining of role and individuality, state and religion, officious idealism and carefully cultivated hypocrisy, and the way great public events become excuses for personal escapades. After the Prince’s nocturnal adventuring, Pirrone and Fabrizio carefully quarrel as the priest presses the Prince to confess his sins and Fabrizio defends himself as having made the best of a terrible marriage. This shades into a political argument in which Pirrone admonishes the Prince for even giving slight contemplation to a future settlement with the revolutionaries, concerned that the new regime will surely set out to break the church’s power and sell off its land. Their arguments are laced with concessions to different kinds of power, moral versus temporal and fiscal, as the Priest holds off from admonishing the Prince too sternly because he knows which side his bread’s buttered on, whilst Fabrizio feels the bite of Pirrone’s conviction nonetheless.
The crucial moment of the film’s first half comes when Fabrizio is having his morning shave after his return, and his nephew, Tancredi Falconeri (Delon), enters the room: Visconti carefully frames the entrance so that Tancredi’s face is caught in Fabrizio’s shaving mirror, capturing him just for a moment as the image of Fabrizio’s own sense of youth. Tancredi announces his intention to join up with Garibaldi’s Redshirt volunteers, distressing the Prince at first, but Tancredi argues that Garibaldi’s mission is preferable to a republican alternative that will completely strip the waning aristocracy of its influence, and delivers a shibboleth of import: “For things to stay the same, things will have to change.” Fabrizio comprehends Tancredi and sends him on his way in a swooningly romantic vision of youthful mission, Tancredi riding away from the palazzo to battle amidst Nino Rota’s swelling music, leaving behind relatives who, apart from the Prince, barely seem to know anything’s happening. Visconti stages a cold cut from Fabrizio and Pirrone’s argument to the midst of a street battle as the Redshirts fight Bourbon troops for control of Palermo. Visconti shoots this vignette of violent spectacle, the one traditional moment of epic largesse in the film, largely in long shots that study the masses of fighters rather than individuals, as contrasts of energy and poise, with the Garibaldi supporters swarming in masses of roiling, messy numbers, countered by crisp, neatly advancing lines of the royalist soldiers (a touch mimicked by fan Martin Scorsese in the climax of his Gangs of New York, 2002).
Amidst the fighting, Visconti picks out a gruesome, antiheroic study in oppression and reaction, as a suited bureaucrat oversees the execution of several revolutionaries, only to be chased down himself by an enraged plebeian citizenry who lynch him in a public square. This vignette is probably the moment most reminiscent of classic neorealist technique in the film, recalling Rossellini’s Rome: Open City (1945) and evoking the landscape of vicious civic coercion and reprisal that led to Mussolini’s hanging before a crowd. Visconti obviously intends a likeness here, but not just the usual vague connection of the historical made relevant one finds in historical films; here is a thesis in miniature, the essence of Visconti’s political and personal theme of cycles. Visconti films the hapless bureaucrat’s pursuit via a long telephoto shot, the hose-piping effect emphasising the scrambling motions and desperate entrapment. Finally, amidst all the impersonal clashing and communal violence, Visconti locates Tancredi and his fellow aristocrat-adventurer Count Cavriaghi (Mario Girotti, who would later rechristen himself Terence Hill to become a popular spaghetti western star), who remain only part of this swarming crowd of humanity fighting and falling. Tancredi is wounded by a shell splinter, and he and his men dash to take shelter in a neighbouring building.
Visconti dissolves from the midst of this tumult and slaughter to the sight of the Prince’s family and entourage travelling across the countryside. Tancredi, looking all the more dashing with his face bandaged, barges his way through a Redshirt cordon on the road with a mixture of comradely appeal (“I fought with you in Palermo!”) and hereditary prerogative. Earlier, Fabrizio’s face was enough to get him through a checkpoint, but now that political strength has passed to Tancredi. As the family party continues on its way, Visconti interpolates flashbacks to minor, but significant events that followed Fabrizio’s return to the fold, as he forged links between the family and the new regime. The family is making its way to the heartland of their influence, the regional town of Donnafugata, to sit out what’s left of the upheaval. On the way, picnics by the roadside evoke an age of graciousness all too easy to romanticise; Visconti notes wryly the work of the servants required to make it happen for the family, whilst Tancredi casually, half-unwittingly charms Fabrizio’s eldest daughter Concetta (Lucilla Morlacchi). They arrive in Donnafugata to the excited greeting of their tenants and the local bourgeoisie, all dues apparently unchanged, but with quiet expectations underlying: some of the locals have done well out of supporting the Savoyards, and Fabrizio is well aware he must build bridges with them. When the family takes their place in their ornately carved special pew in the cathedral, they’re like a collection of dolls slotted back into place: Visconti rolls his camera past them one by one, finding them bleary and covered in dust from travel, like neglected museum pieces—one of the saddest, most acerbic, concise camera movements in any film.
The Prince, partly out of a sense of clannish responsibility and partly with the pride of a frustrated father who finds his nephew a preferable avatar to any of his actual children, who are generally as dull and conservative as their mother, decides to take a hand in securing Tancredi’s future. The young man’s family fortune has been squandered, but the Prince knows now Tancredi’s charm and social cunning could gain him a truly important future if well-financed. The new lie of the land must be acknowledged and used to advantage: knowing Italy is being reconstructed to give greater power to a wealthy bourgeoisie who, in turn, are anxious to share the prestige of the old aristocracy, Fabrizio considers making Tancredi a match with an eligible daughter of the new, prosperous middle class. Soon, the perfect candidate presents herself: Angelica Sedara (Cardinale), daughter of Don Calogero Sedara (Paolo Stoppa), Fabrizio’s steward and now the Mayor of Donnafugata, who’s become rich carefully embezzling some of the Prince’s estate profits, and has used it to make himself a major landowner.
Angelica proves to be an astonishing beauty and a lively personality, one who makes the violation of class barriers all too easy for Tancredi. Only Concetta is infuriated by this potential match, appalled when Tancredi tells an embellished, suggestive tale about his wartime adventures as a naked play for Angelica’s attention. Tancredi’s attempt to help Cavriaghi supplant himself in Concetta’s affections is met with her disinterest. Although initially stricken by scruples at the thought of making a connection with Calogero, an ignoble type in both senses of the word, Fabrizio nonetheless supports Tancredi’s courtship of Angelica, and begins investigating her mystery, prying fact and legend out of his friend, the organist in the city church Don “Ciccio” Tumeo (Serge Reggiani). Ciccio tells the Prince that Calogero discovered Angelica’s mother in a peasant hovel, a fluke of nature blessed with impossible physical perfection but utterly animalistic in nature: Calogero snapped her up and now keeps under wraps in his villa, let out only for early morning prayers. Such is the strange path of genetic luck from the very bottom to the top of society.
Carefully entwined with the political and social ruminations in The Leopard is a far more personal and intimate story, a confrontation with the strange ramifications that assail us in mortality, in a world and time carefully designed to keep careful checks and balances on such primal forces. Visconti and his post-neorealist followers, Pier Paolo Pasolini and Bernardo Bertolucci, were fascinated by the juncture of personal proclivity and social constructs, and Visconti wrestled with this nexus in many of his films. His most easily recognisable theme, that of family as a troubling embrace, is counterbalanced by this figuration, the eternal solitude of the unsatisfied being, and he eventually resolved it through taboo in his lunatic self-satire The Damned (1969). Here Prince Fabrizio’s physical lustiness is a part of him, an aspect he feels driven by but cannot express in his all-too-proper marriage—hence his irritable refusal to confess to Pirrone—and also plainly explains some of his fascination with Angelica. Yet this is also bound to a subtler sense of emotional frustration, which slowly emerges as Fabrizio lives to a certain extent vicariously in setting up the perfect match of Tancredi and Angelica, a union that comes to symbolise for him the ideal consummation of a new era as well as a dream of cavalier romanticism that he yearns to make real. Visconti underlines this by removing one significant aspect of the novel, where Concetta was doomed late in life to realise Tancredi always loved her; besides, Delon and Cardinale look too good to buy anything else. This is not to say Visconti idealises the young couple’s union himself: the degree to which the film plays up Tancredi’s dash and beauty only makes the sting of realising that in many ways he’s a callow and facetious figure all the more disturbing. Although Fabrizio is resolutely heterosexual, Visconti still finds definable queer self-expression through him as a figure wrestling with desires in secret (he even baits Pirrone with a dash of homoerotic humour to dry him after a bath).
Fabrizio’s hopes for Tancredi’s great career also reflects another kind of frustration, that of wasted capacities: class is a trap for its highest levels as well as its lowest. Fabrizio’s reputation is that of a gentleman scientist—he’s an astronomer who takes comfort in the serene peregrinations of the stars—but the Risorgimento brings the tormenting possibility of new uses of his gifts. A representative of the new state, Cavalier Chevalley (Leslie French), comes to Donnafugata to ask Fabrizio to become a senator, claiming his famous intellect and nobility are just the qualities the new country needs to help the great project of overcoming the awful stagnation that has gripped Italy in general and Sicily in particular. Fabrizio is polite with the bureaucrat, but turns him down, offering as an explanation his individual hesitations—his lack of real political and legislative knowledge for one, and, more importantly, his lack of the kind of blended sentiment and self-interest he thinks necessary for a politician—and also his social ones. His explanations frustrate Chevalley, for they contain a poeticism that eludes the technocratic progressivism of the bureaucrat, conceiving of Sicily as a place of people longing desperately for a long rest after centuries of being buffeted politically and socially by invaders and imposed cultures, full of raw humans who think themselves kings of the earth precisely because they remain so close to the earth, and so will resist being transformed into the kind of bourgeois moderns Chevalley means to make of them.
Fabrizio instead recommends Calogero, exemplar of a new breed of “jackals and hyenas” he sees supplanting the old lions and leopards of the aristocracy. This sequence transliterates much of Lampedusa’s prose into dialogue, but avoids becoming didactic by depicting Fabrizio’s attempt to articulate things he sees as true in a way he never has before with an intellectual force he’s too used to rounding off for less inquiring ears. Fabrizio remains something of a snob in spite of himself, but his snobbery has its uses, as it sensitises him to commonplace habits of democratic states: obfuscation, indulgence, self-promotion, and hypocrisy, whilst he knows his privilege has insulated him from any need to adopt such necessary skills. Visconti offers a great philosopher-hero but one who feels himself bound to what we call today the wrong side of history, even as he tries to give the right side a push.
The Leopard’s historical thesis is ambivalent in a manner that makes particular sense in contemplating Italian history, and the source of that ambivalence lies in the simultaneous closeness of Visconti and Lampedusa in their emotional intuition, and the disparity of their politics. Lampedusa was expressing, in part, his anguish with the state of his nation circa 1945 by trying to locate the crucial moment in the past that set it on this path. Visconti, for his part, has a prosecutorial eye for the same notion. His film depicts the advent of a new age, but finds it an unfinished revolution that left the nation with a fractured pseudo-democracy defined by the self-interested coalition that eventually augured in Fascism when its interests were threatened by post-World War I socialists. The vignette of the lynched official and its crucial parallel with the collapse of the Fascist regime points to a sense of inevitable repetition, the growth of corruption and oppression that will grip the state again and again just as men are born, grow old, and die—again twinning the personal and the political. The Prince’s contemplation of his mortality and inevitable decline mimics the wane of his class and his time.
The film’s funniest vignette depicts the events swirling around a plebiscite that will give the stamp of approval to the new state. Fabrizio, despite having championed the pro-unification vote, puts up with cheeky quips from some whilst being feted with scrupulous toadying by Calogero. Later, Calogero reads out the results of the election before an assembly of townsfolk, constantly cut off by an excitable brass band, much to Fabrizio’s entertainment. Eventually, Calogero manages to announce the results, a unanimous “yes” vote. Fabrizio later questions Ciccio, who angrily rants that he voted “no” because he still felt grateful to the former Bourbon Royal Family for financial aid, confirming what Fabrizio had already realised: the vote had been tampered with. Underneath the surface buffoonery and enthusiasm, the well was being poisoned. Democracy had already been subverted at the very moment of its inception.
Visconti, who hadn’t yet seen some of Lancaster’s more ambitious performances, initially decried being saddled with a cowboy (watching Judgment at Nuremberg, 1961, changed his mind), but this was actually one of the specific strengths Lancaster brought to the role (tellingly, his first choice for the part was Nikolai Cherkasov, who had played Alexander Nevsky and Ivan the Terrible for Eisenstein). For from being some effete relic, Lancaster’s height and strength imbue the Prince with a sense of physical power, harking back to some distant ancestor’s more direct use of such endowments to win the power his family is about to lose. Fabrizio literally towers above most of the rest of the cast, and casually picks up both Ciccio and Calogero. The bite of Fabrizio’s sense of impending mortality gains power precisely because he has such strength, evoking a classical sense of tragedy as life and death extract their price from everyone, even the titanic. When Pirrone makes him aware that Concetta has a crush on Tancredi, Fabrizio reacts angrily and then admits that realising his children are old enough for love has pushed old age on him suddenly.
Visconti’s sarcasm is deftly wound into the solemnity of the material, contemplating the exhaustion of the Prince’s interest in life not in the face of great trials or wrenching losses of more familiar epic fashion, but through a hundred petty annoyances and glimpses of unbearably paltry pathos. He’s not the only one: Visconti’s irony reaches a peak of quiet agony when he surveys the glumly doomed courtship of Cavriaghi and Concetta and then pans away to look over Donnafugata’s rooftops, Rota’s music rising to sublime raptures even as he contemplates the barrenness of the duo’s mismatched hopes (this moment also suggests Visconti annexing the dumbstruck distancing of Michelangelo Antonioni, as if suggesting right here is the seed of high modernism). Meanwhile Tancredi and Angelica stalk each other playfully in a grand old house Calogero has given them as part of a grand dowry, a cavernous space for foreplay littered with dusty paintings, leftovers of another age: decay is already overcoming the aristocracy, its wares falling into the hands of the Calogeros of the world. The temptation to ecstatic physical consummation grips Tancredi and Angelica, but he resists taking her virginity: Tancredi, ever the strategist, knows their game should be played by perfect rules for maximum effect.
The film’s famous, lengthy, deceptively detached finale depicts the new settlement through social ritual. The grasping bourgeoisie are introduced to the fusty aristocracy on the dance floor. The soldier who has defeated Garibaldi in the field is feted as the man defending the new reasonableness. The well-matched young lovers enjoy their moment in the sun of society. The middle-aged Prince shows off his famous dancing skills and everyone is delighted he hasn’t lost his zest. Yet the sequence enfolds a series of quiet epiphanies defacing the surface glamour, as Fabrizio experiences a dark night of the soul in a bright, gay salon. He regrets having come to the party as soon as he arrives but knows he can’t leave now until early morning, and doomed to wander from station of private cross to station. He contemplates his own inevitable demise and the banality of the world about him, and sourly regards a room full of excitable daughters of the inbred nobility who remind him of a gang of monkeys. The Prince takes a verbal swipe at Garibaldi’s conqueror for his hypocritical declamations about defeating the General and then genuflecting to him, not understanding the political game that must now be honoured: Garibaldi has become a national hero, but the radicalism his movement stirred up must now be suppressed. A painting on the wall depicting a patriarch’s death fascinates him far more than the party, noting such morbid details as the deathbed sheets in the painting being too clean. Angelica and Tancredi swoop in to rescue him in a moment laced with evanescent, mysterious cues of unspoken understandings and concessions admitted amidst the trio. This leads to Fabrizio and Angelica performing a waltz before the assembled partygoers, an islet of perfect courtly grace and mutual admiration between the man and woman, new and old, kept in hypnotic motion as long as the dance goes on.
The deliberate tone of this sequence and its underlying mournfulness clearly anticipates the same mood in Visconti’s Death in Venice (1971), though Fabrizio’s anxiety is more ephemeral. The waltz gives way to the prancing jollity of a conga line, evoking, like the similar use of it in the finale of Fellini’s 8½ the same year, the ongoing absurdity and heedless motion of society. But whereas Fellini had his hero join in, Fabrizio remains detached. His daughter Concetta is revealed to be just as tragic a figure, upbraiding Tancredi not just for ignoring her, but also for revealing his smooth, smug acquiescence to the Way Things Are by approving of the upcoming execution of some revolutionaries. This last touch is one of Visconti’s more precise and caustic revisions of Lampedusa to set the seal on his parable as well as contrast the Prince’s musings. Whereas in the book the sight of slaughtered animals reminded Fabrizio all too keenly of the gross side of mortality, here the his long night reaches its end when he starts to walk home and hears gunshots signalling the executions. Meanwhile Tancredi grips Angelica all the tighter as they ride away in a carriage, and Calogero yawns and pronounces it a good thing. Fabrizio kneels down at the toll of Vespers and recalls Ciccio’s tale about the mysterious morning appearances of Angelica’s mother, and then whispers a questioning prayer to the stars, wondering when he might die and join them in their certitude. The film’s ultimate irony is the bitterest—the awareness that seemingly resilient, contemplative, complacent Prince is actually the frustrated dreamer of this crowd who have been busy arranging the world to suit themselves.
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The Days of High Adventure: A Journey through Adventure Film
Director/Coscreenwriter: Sam Peckinpah
By Roderick Heath
Young Fresno-born Sam Peckinpah spent a stint in the army in the waning days of WWII and was sent to China as part of a noncombat unit assigned to keep peace between the Chinese and Japanese soldiers after the surrender. As Peckinpah told it, peacekeeping became a gruesome spectacle of factional vengeance that left terrible impressions upon him, blossoming into the dark and dangerous melancholia that would fuel both his life problems and his art in later years. After mustering out, Peckinpah did what a lot of young, creative ex-servicemen did—he headed for Hollywood, where he subsisted for years as a sometime actor and TV stagehand. Peckinpah quickly gained a bad reputation for his spiky attitude, but in time became a reliable aide and protégé to Don Siegel, who eventually gave him the task of performing uncredited revisions on the script of Invasion of the Body Snatchers (1956).
That film’s success gave Peckinpah the courage to try writing for TV, and then, directing. He gained a reputation working multiple roles on “The Westerner,” whose star, Brian Keith, helped Peckinpah gain his break as feature director, on 1961’s The Deadly Companions, a minor, modest western that established Peckinpah’s rugged sense of the western landscape and aesthetic, a blend of the barbarous and the limpidly evocative. With his second film, Ride the High Country (1962), Peckinpah emerged as a powerful and individual talent with one eye for tradition, giving Joel McCrea and Randolph Scott an inspired testimonial, whilst also laying groundwork for dragging the ’50s “adult western” style into a new zone of harsh eccentricity. The weird and unpredictable blend of posturing macho and arch romantic, provocateur and sensitive artist, great filmmaker and self-destructive rebel, would define Peckinpah in the popular imagination until his death in 1984 and beyond.
Bankrolled by Columbia Studios to round out Charlton Heston’s contract, Major Dundee’s shoot was rocked by discord in the studio and unease with Peckinpah’s growing predilection for on-set hell-raising. Although he and Peckinpah quarrelled violently, Heston still offered to forego his own salary to appease the studio and ensure the film was completed to Peckinpah’s satisfaction. The studio kept the money, but the production was still halted before shooting was done, and a truncated rump of Peckinpah’s vision eventually was released. Peckinpah, embittered and almost blackballed by the industry, managed to rehabilitate his reputation with the telemovie Noon Wine (1968) before The Wild Bunch (1969), for a brief, crucial moment, saw the man’s best abilities coincide with the receptivity of the audience.
Today, Major Dundee is often dismissed as a warm-up for The Wild Bunch, especially because Peckinpah purposefully recycled elements in the latter film, determined to salvage the essence of his art from the ill-starred earlier work and put it over with an even more furious and unvarnished effect. Both films depict a band of quarrelsome Americans spilling over the Mexican border and being caught up in a local conflict that offers the chance for a nobler end than they ever counted on. Dundee, however, demands respect and reassessment as Peckinpah’s keystone work and a work of vital transition in American screen culture. Costar R. G. Armstrong called the film “Moby Dick on horseback,” an accurate description because of its portrait of a leader as half-colossus, half-madman whose pursuit of a deadly, almost omnipresent foe threatens to resolve only in the consummation of a romance with death. Even after a major reconstruction to try to repair it, Major Dundee is anything but an uncompromised or flawless success, but in some ways, that makes it all the more tantalising as a relic of a great director coming of age.
Where Peckinpah had laced references to his childhood into Ride the High Country, Major Dundee has many intimations of self-portraiture via Heston’s title character, a man of superlative gifts who seems to be driven to acts of risky defiance and self-debasement. The film’s opening seems to nod to Cy Endfield’s similar portrait of men on the edge between civilisations, Zulu (1964), with a voiceover reporting massacre and calumny. The time is the waning days of the Civil War; the place, rural New Mexico, where would-be titans can strut their stuff. Infamously ingenious and brutal Mescalero Apache chief Sierra Charriba (Michael Pate) has just wiped out a column of Union cavalry, leaving only two members of the company alive: Indian scout Riago (José Carlos Ruiz), whose disappearance and return make him the object of suspicion as a traitor, and young bugler Tim Ryan (Michael Anderson Jr.), who had been sent to fetch aid for his commander. The relief, led by Maj. Amos Dundee (Heston), arrives too late, finding the corpses of the force and settlers scattered around a blazing farmhouse. Dundee, has been placed in charge of a military garrison on the fringes of nation and psyche, with a prison crammed full of ornery Confederate prisoners his chief responsibility, as punishment for exceeding his orders at Gettysburg. Dundee sees a chance to reclaim his standing by hunting down Charriba, but lacks the manpower to wage a campaign and keep the prison well-guarded. He puts out a call for volunteers and reaps a collection of weathered frontiersmen, including one-armed tracker Samuel Potts (James Coburn), perma-pickled muleskinner Wiley (Slim Pickens), and fighting preacher man Rev. Dahlstrom (Armstrong). Still short of men, Dundee asks for volunteers from among the Confederates.
Dundee knows the only hope he has for gaining the peaceful cooperation of the rebels is to do exactly the last thing he wants—negotiate with their beloved commander Capt. Benjamin Tyreen (Richard Harris), an Irish immigrant with a relentless desire for status and advancement as a gentleman of rank. He was Dundee’s West Point classmate and best friend until Dundee participated in a court martial over a duel that got Tyreen kicked out of the army, only to find another chance as an eager rebel. Dundee tries to maintain a high-handed attitude over Tyreen during negotiations, reminding him that he and his men have two alternatives, hanging as punishment for a recent escape attempt or doing as he says, but Tyreen refuses, knowing that he has Dundee over a barrel. Dundee finally takes out his frustration by visiting Tyreen in his cell and socking him, a gesture Tyreen reciprocates so the two men can finally strike a bargain. Dundee knows that Tyreen takes his sense of honour so seriously his oath will bind him to serve until Charriba is killed or captured. Tyreen brings with him a motley outfit of Southerners, including redneck brothers O. W. and Arthur Hadley (compulsory Peckinpah character actors Warren Oates and L. Q. Jones). But Dundee’s army isn’t quite complete, not until Aesop (Brock Peters) requests that he and his unit of black soldiers who have been serving as guards and flunkies for years without any action, be given a chance to serve, too. Dundee leads this force of uneasy compatriots across the Rio Grande in pursuit of an enemy who seemingly wants Dundee to give chase.
Major Dundee’s scope is encompassing, a commentary on both the history of the western genre Peckinpah so loved, as well as the proper commencement of his deconstruction of it. It is also a veritable stab at writing a creation myth for modern America, commenting on the state of the union circa 1965 as much as 1865, replete with overtones not just of Melville and Shakespeare, but also Greek sagas—not for nothing is one character named Priam. As the social compacts and conventions that had sustained the healing of the union after the Civil War finally frayed in the years since Little Rock, popular cinema had struggled to find new ways to explore the changing face of American society. Peckinpah’s Melvillian references echo the way the great author portrayed the nation as a polyglot driven by a possibly insane struggle with ancient forces and susceptible to visionaries with suspect goals. Peckinpah is less fatalistic here in spite of his corrosive intentions, for Major Dundee is a tale of ironic triumph and unification, often evoking the sense of communal life and fascination for rites of passage that tied together John Ford’s films. Major Dundee is in part Peckinpah’s tribute to Ford, as a partial remake of Ford’s Rio Grande (1950), recasting John Wayne and Maureen O’Hara’s war-cleaved couple as Dundee and Tyreen’s broken comradeship, whilst Dundee evokes Henry Fonda’s ill-fated antihero from Fort Apache (1948). Columbia had actually wanted Ford to direct the project, but he was busy making his mea culpa, Cheyenne Autumn (1964).
For Peckinpah, then, it became a dialogue and argument with old masters. Ford had been the great cinematic mythologian for that declining social compact, and Peckinpah highlights the manifold schisms of class and race and the problems of international relations overtaking the national dialogue at the time. The foreign adventuring depicted is half careerist folly, half Quixotic crusade. Equally, Major Dundee fits into a wave of post-Lawrence of Arabia (1962) epic films studying flawed, neurotic would-be übermenschen, including Lord Jim (1965) and Khartoum (1966), also starring Heston, whose aura of the titanic he cleverly adapted and twisted as the taste of the time shifted from the simple heroism of his Moses: Heston plays up Dundee’s smug charisma and physical authority, striding rigidly and defiantly through a sea of infuriated Confederate prisoners, lounging with feet on table as he interviews men to join him on his ego crusade—the essence of swagger—all the better to watch him crumble in the face of impotence and self-doubt. Part and parcel of Major Dundee’s force lies in its male leads giving two of their best performances. Harris, in his first starring role in an American film after This Sporting Life (1963) made him famous (he learned he’d been nominated for an Oscar on set), delivers an expert alternation of gestures soft, batting his eyes with almost coquettish appeal at ladies who stumble into his path, and hard, as when he replies with the precision of a spitting cobra to an uppity Southron underling, “I’m not your uncle, you redneck peckerwood.”
Dundee and Tyreen are unruly Dioscuri for this neo-Iliad, symbolic of contrasts and engaged in a constant battle of wills made all the more fraught by the personal affection underlying their conflict and their intense similarity, a common thread of Peckinpah’s work. History is written in their names, the troubled dichotomy of Scot and Irish and their relationship to external power amplified by the new domain’s schism of Union and Confederate, loyalist and rebel. But neither man is so singular, each containing more than a little of the other, Tyreen primly correct in his chivalrous pretences, Dundee bullishly individual as the company man. It is very easy indeed to see the pair as Peckinpah’s projected self-concept, his awareness of his volatile and contradictory place in the movie industry and his society in general, as well as his anxiety over where that might eventually lead him. Tim Ryan could be young Peckinpah thrust into the wilds of China, about to be treated to all the great and terrifying experiences a youth could ask for. Around this triptych Peckinpah and his fellow screenwriters Harry Julian Fink and Oscar Saul create a Dickensian gallery of types. The most important is Jim Hutton’s Lt. Graham, another professional but inexperienced soldier seeming to lack all of the ornery specificity of Dundee and Tyreen, in love with artillery, his specific discipline, but initially inept at the ordinary soldierly business of mustering men. Soon after Dundee leads his men in the wilderness, Arthur Hadley tries to bait Aesop, sparking a fight between the two men that becomes the first test of the uneasy contract of the company. Dundee leaves it to Tyreen to intervene as he should, but Dahlstrom takes a hand first, defending Aesop and beating the crap out of Arthur: “Preacher, you sure kick up a lot of dust with your sermon!” one soldier complains as Arthur lands on him in a cloud of dirt. Tyreen then defuses the stand-off that seems imminent by praising Aesop and his men for their professional skill. Legitimacy is acknowledged, a barrier broken, a new paradigm instantly created.
Peckinpah’s love of odyssey narratives dictates that Major Dundee become a tale as much about the journey and the picaresque epiphanies that come on the way as it is about goals and climaxes, anticipating the vignettes and cultural purview of Pat Garrett and Billy the Kid (1972) and Bring Me the Head of Alfredo Garcia (1973) as well as the cracked romanticism of Junior Bonner (1972). The expedition is soon brutally tempered when Charriba lures the major into a trap, sending an elderly member of his war party to entice the Americans with the chance of recapturing the children taken captive during the massacre. Dundee loses many men in the subsequent fight when Charriba’s stroke falls on them during a night river crossing. The company manages to fight their way out, but with their supplies lost. The only choice before Dundee is to head into a nearby village that’s garrisoned by the troops from the French army, in the midst of the Juarista rebellion.
Entering the village, Dundee and his men bear immediate witness to the brutality of the imperialist repression, hanged men dangling from ropes as warnings (according to an urban legend, Peckinpah had real dead bodies used for the scene), and happily use force to extricate the French from their garrison. Bloodless revolution segues into happy fiesta, as the villagers throw a party in celebration. The bedraggled men of Dundee’s force are tended by Teresa Santiago (Senta Berger), the Austrian-born wife of a local doctor who has been put to death for helping the rebels, and her protégé Linda (Begoña Palacios, Peckinpah’s future second wife). Teresa is archetype for many of the women who cross paths with Peckinpah’s men, as starkly individual and closed-off as them, tantalising in her open and giving sensuality, but also potentially frustrating to their machismo for her unwillingness to be defined entirely by one lover: Dundee, Tyreen, and Graham compete for her favour, whilst Linda, an energetic sprite, deflowers Ryan in the midst of an explosion of joy.
The village sequence is close to the best thing Peckinpah ever did, a dream of frontier chivalry and communal festivity, the unifying desperation for a sense of purpose, colour, and nobility to life rather than petty oppression and everyday tyrannies. As such, it counterpoints the notorious ballets of blood in The Wild Bunch, eros to its thanatos, whilst also clearly providing the blueprint for the later film’s sadder, more elegiac village visit; the village could well be the same, taking the later criminal band as the ghosts of the good fellows under Dundee, the degraded end of the dream. The sequence also represents Peckinpah’s most overt nod to Ford, reproducing one of Ford’s favourite gags of the young tenderfoot skewered in the butt by an apache arrow and tended with necessary roughness, leading into a sprawl of behavioural delight, from Dundee and Tyreen both plotting how to seduce Teresa only to be foiled by rubber-limbed, half-shickered Graham cutting in for a dance, and Ryan and Linda swapping a look of knowing intensity before ducking out. Linda chasing after Ryan to give him his hat in the midst of the morning’s hangovers and pausing for a farewell kiss certainly represents Peckinpah’s most tender, sentimental interlude.
Dundee has a good tactical reason for letting his men get wildly drunk and the French officers escape—to entice more French soldiers on a punitive mission and ambush them. This tactic gains Dundee’s forces supplies and arms and time to recover to return to dogging Charriba’s trail, but it also lays the seed for a potentially destructive rift in the group when the memory of the sensual delights of the village becomes too strong and O. W. absconds. O. W. is dragged back by a search party, accompanied by Teresa, who’s hiding out from French reprisals, and Dundee makes clear his intention to have O. W. shot as a deserter, sparking the smouldering rage of the Confederates. The straightforward hunt has devolved into some kind of existential quest, the point of which is lost deep in Dundee’s psyche and can’t be extracted except in crisis.
The lust for transcendence that drives Dundee beyond the bounds of safe and sane enterprise is, interestingly, a trait that links him with Charriba, whose predations represent not tribal interests but Charriba’s warlike ego, making him and Dundee less fighters for their distinct cultures and more like Sergio Leone’s eternal warriors in an appropriately primal landscape. It emerges early on that Charriba clearly wants to destroy Dundee to create a Little Bighornish legend for himself “to be sung around his tribe’s campfires for a thousand years,” and declares with cackling delight when he thinks he’s about to drop the fatal stroke, “Who will you send against me now?” But Dundee and company instead ambush and destroy Charriba in a deliberately anticlimactic battle, having suckered him in at last by turning his egotism against him. Ryan’s maturation encompasses internal struggle of a kind none of the others can share, in large part because the campaign against Charriba is more personal for him than anyone in spite of his tender years: his pain for the loss of his comrades and his desire for mindless revenge on the Apache scout Riago, whose loyalty is in doubt to everyone except Potts, become interior rhymes to the external conflicts between the other men. Riago’s innocence is grotesquely proven when he’s caught and killed by Charriba, but the chieftain is then himself gunned down by Ryan on the cusp of believed victory, marking both the perfect last of Ryan’s rites of manhood and also the ironic punchline of the great drama: Ryan’s feat is the sardonic undercutting of another man’s myth.
The landscape Peckinpah creates is brutal and littered with sights and sounds affixed with dreamlike intensity and totemistic import. A blood-smeared cloth tied to a cross made with a sapling and a sabre. A dead girl dressed in white lying riddled with arrows being picked up and carried away by dark-suited men. Flayed, tortured bodies dangling from ropes, another pinned to a tree in a frontier pieta. One-armed and bible-touting righteous warriors. Lakes and rivers of pellucid stillness contrasted with dangling corpses. Moonlit meetings between would-be lovers amidst stark ruins that stand like the gates between lives. Linda and Teresa each watching with sad pride as the scrappy heroes depart. Columns of dazzlingly coloured French dragoons carving the ruddy Mexican earth. Dundee pictured in the moment of his victory surrounded by the barbed branches of a thorny tree, reckoning the size of the felled Charriba with Ryan (“He doesn’t look so big now does he?” “He was big enough, son.”). Signs of human civilisation infiltrate the landscape, already burnt and blistered by time and elements, structures of bare brick like rotten teeth jutting from the earth. Peckinpah’s framings, via Sam Leavitt’s excellent photography, alternates surveys of a vast and impersonal land with tangled and thorny hives, Peckinpah’s urgent desire to get across the feel of the earth, dust, and heat as part of the texture of his film, becoming all the more palpable the farther he drives into the Mexican hinterlands, and the essential mystique of Peckinpah’s sense of this place is created.
Heston interestingly noted that he and Peckinpah’s quarrels were partly generated by their schismatic concept for the work: Heston wanted to make a film about the Civil War via the microcosmic drama, whilst Peckinpah was already wrestling with the interior struggle of humanism and nihilism that would later galvanise The Wild Bunch. This split accounts for the volatility of Major Dundee and its lack of narrative balance, but also gets to the heart of the film’s power, the dialogue of external and internal wars. Dark frontier logic emerges as Dundee asks why their Apache guides would betray their own kin and help the gringos, to which Potts replies, “Well why not? Everyone else seems to be doing it.” The execution of O. W. provides a crucial pivot in the psychic drama in the film, a bigger event than Charriba’s death as the limits of Dundee’s authority and Tyreen’s honour—and through them everything they stand for—are tested through the awful spectacle of a man begging for his life (an exceptional moment for the ever-excellent Oates): Tyreen actually does the dirty work of killing his subordinate, in part to diffuse the blame, but he promptly vows to kill Dundee once the mission is completed. Dundee begins to fray, taking time out for a sexual frolic with Teresa in the woods, straying beyond the limits of his command only to receive an arrow in the thigh from some of Charriba’s raiders, as close to a castration as cinema could get. Dundee is crippled and Tyreen, still fuming, pointedly asks, “Just what the hell do you think you’re doing, Amos?”
Dundee has to be taken into Durango, garrisoned by the French, to get medical attention and recover. Ensconced in a grimy rented room, Dundee rapidly descends from imperious leader to alcoholic wretch bedding his nursemaid, Melinche (Aurora Clavel). This sequence, and particularly the moment when Teresa comes to visit Dundee and finds him with Melinche, is the exposed nerve of Peckinpah’s work here, the feeling of a deep personal investment in Dundee’s cringing shame and debasement in the eyes of a woman he respects, the depiction of deep regret and the fear of being exposed as pathetic, febrile, and helpless, a moment of King Lear-like gravitas and utterly immediate emotion that seems all the more telling considering that Peckinpah was reported to have done more or less did the same thing during the shoot. After Teresa leaves abruptly, Dundee turns into a lonely, slovenly wanderer limping about the town, unnoticed by locals and French alike. The movement depicting Dundee’s disgrace in Durango was mostly cut and left as a ghost in the original theatrical cut, and the most crucial part of the film’s restoration a few years ago. Dundee is rescued unwillingly by Tyreen, who, for all his punitive bluster, enters the town to find him and drag him out whilst the rest of the company fight off the French: Dundee tries to fight Tyreen off before collapsing and begging him to leave him to wallow. But Tyreen does manage to drag him away and soon Dundee resurges, now, tellingly, equipped with the kind of wily circumspection and understanding of his enemy, who was in part himself, that gives him the key to destroying Charriba by making a run for the border and forcing his foe to give chase if he wants his great event.
That fight ends, and Dundee and Tyreen stare at each other in a loaded moment wondering if they can actually duel or not, but then the appearance of pursuing French cavalry makes it an unnecessary question. The Americans find themselves trapped, with French dragoons lined up on the far side of the Rio Grande, determined to punish the rascal Americans. Thus, Dundee has no choice but to lead his men into a final action. The concept of violence as omnipresent, orgiastic consummation of base impulse that would consume Peckinpah on The Wild Bunch and Straw Dogs (1971) isn’t quite nascent here, partly because Peckinpah’s use of Seven Samurai-inspired slow-motion action shots, which would be used to concussive effect on The Wild Bunch, was unceremoniously excised by the studio, although the ensuing fight is still notably bold in depicting blood spilling to an extent very few films had done before. The depiction of men who have learned too well that they have feet of clay making a tilt at regaining their honour by taking on a corrupt regime in an impossible battle is nonetheless as crucial here for Peckinpah as in his works to come. The battle is a whirlwind of brilliantly handled action that retains a hint of Ford’s jauntiness, complete with Tyreen getting himself mortally wounded by saving the company’s flag from the French commander in a gesture not of mere patriotism, but for faith in the fellowship the men have created, thus recreating their country in miniature before riding into the midst of the massed French to die a death at once glorious and ugly. What’s left of Dundee’s troop rides into the Texan sagebrush, with the fitting final confirmation that their return home has come on the cusp of the Civil War’s very end, Dundee, the captain of the ruined band who are now, once again, countrymen.
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Director: Roger Corman
By Roderick Heath
When you want to talk about Roger Corman, you have to take into account that there is at least three of him. The most famous is the low-budget film director and producer whose name became a by-word for cheap and tacky movies, building small empires from the stray audiences and industrial detritus of the movie business, and whose career has stretched from providing screen filler for drive-ins to VHS shelves to VOD. The second, the won who received a special Oscar, fostered the careers of dozens upon dozens of actors and filmmakers, some of whom went on to have major Hollywood careers, by giving them jobs in his low-rent domains, trusting young on-the-make talent in the same way that he, lucky in his time, got unexpected breaks and became a film director before he was 30.
The third Roger Corman is perhaps the most controversial, insofar as many deny he exists, and yet has been acknowledged elsewhere ever since Little Shop of Horrors (1960) was screened out of competition at the Cannes Film Festival: the important American filmmaker. Corman’s ingenious touch and wily acumen as a director, perpetually motivated by the most nakedly mercenary wonts and yet somehow always characterful and idiosyncratic, had been apparent since his early work like The Day the World Ended (1956), and his first work in the horror genre, if a rather jokey one, The Undead (1957). Those films were made at a time when Corman’s place on the lowest rung of Hollywood belied his status as one of the few filmmakers in town tackling the psychic underside of modernity via perfervid little fantasias designed to tap the tastes and wallets of young audiences. This he essayed through a brand of cinema that seemed, through its very sparse and straitened creativity, to approximate the mind-space of Elizabethan theatre: even something as magnificently absurd as The Saga of the Viking Women and Their Voyage to the Waters of the Great Sea Serpent (1958) has the kind of delightful quality to it that suggests a play put on by talented kids after raiding the old chests laden with forgotten potential props in the attic. Usually working with screenwriters Charles B. Griffith and Mark Hanna, Corman’s films, for all their diverting lacks in production values, often had rich conceptual cleverness and an impudent take on storytelling niceties that often legitimately strayed into the territory of the post-modern. Just as a crudely lettered sign could fill in for a forest in Shakespeare’s day, a man in a tatty monster suit could be the hinge for Corman’s films to become little fugues and bonsai myths.
In 1960, Corman made a move up-market. American Releasing Corporation, the company run by B-movie specialists James H. Nicholson and Samuel Z. Arkoff, had morphed into American International Pictures, thanks in part to Corman’s gift for penny-pinching and money-spinning, and their seizure of the nascent youth market. Corman sold them on the idea of making a more ambitious type of product to what they had so far done: to make a relatively classy horror movie in colour, to try and reach the same market Hammer Studios had recently uncovered. Needing a subject to go up against Hammer’s repertoire of Gothic literary sources, Corman chose as a subject a specifically American source of horror fare, one that was also, conveniently, in the public domain: Edgar Allan Poe. The first film he adapted from Poe, House of Usher, proved such a hit that AIP immediately became a dominant force in the new, wide-open post-studio era of exploitation cinema, and Corman made a slew of Poe adaptations in the next four years: Pit and the Pendulum and Premature Burial (both 1961), Tales of Terror (1962), The Raven (both 1963), and The Masque of the Red Death and The Tomb of Ligeia (both 1964), as well as two films that fit thematically if not pedantically into the series, the famously, hastily assembled The Terror, and The Haunted Palace (both 1963), named for a Poe poem but actually the first film adaptation of an H.P. Lovecraft story.
Corman turned from his usual writing team and commissioned a screenplay for House of Usher from well-regarded sci-fi writer Richard Matheson. Matheson was contributing scripts to Rod Serling’s epochal TV show “The Twilight Zone” at the time, and Corman also used scripts by another of the show’s writers, Charles Beaumont, for the Poe series. But the true key to the success of the series was gained when Corman obtained the services of Vincent Price, a stage and Hollywood actor who had a frustrating career in movies for fifteen years, usually playing smarmy upper-crust playboys or menacing Byronic types, until House of Wax (1953), one of the few major American horror films of the decade, had turned him at last into a niche star. Price started drifting towards becoming a full-time horror actor as the decade wore on but many of the films didn’t know what to do with him, for instance The Fly (1958) which cast him as straight man: Corman however offered him roles that stretched his gifts and played on his capacity to shift from avuncular to menacing on the drop of a hat, and offer facially and vocally expressive performances influenced by theatrical melodrama perfectly attuned to the stylised, expressionistic needs of Gothic horror. Price starred in all of the Poe films except for Premature Burial, which featured Ray Milland, lending his inimitably over-large style in cunningly pitched variations that confirmed his second career as a cult figure. In Pit and the Pendulum, the second of Corman’s Poe films, Price plays two parts which merge towards the end, conjoining those two poles of his personality.
Pit and the Pendulum opens with a desolate and eerie vista traversed by a lonely coach, setting the film’s toey, tense mood in motion. Poe’s original story, one of the most brilliant examples of the writer’s gift for composing what seem like remembered nightmares recorded in lucid detail, was a tale of sadistic suffering anticipatory of Kafka and Orwell, set in a Spain where the terror of Inquisition becomes a cosmic force, and the hero is only rescued in the last few sentences by an avenging army. Corman’s budget couldn’t cope with that, so he and Matheson stuck close to the template that had worked on House of Usher, sticking with the Spanish setting and theme of the Inquisition but shifting the location to a remote castle and revisiting the gambit of an outsider, this case John Kerr’s invasive Englishman Francis Barnard, entering a family house dominated by an intense and morbid air of familial guilt. Worked into the story is a greatest hits-like collection of Poe themes like burial alive, personality possession, erotically-tinged guilt and melancholic obsession. Francis comes to Spain in search of facts about a woman, in this case his sister Elizabeth, who had married Spanish nobleman Nicholas Medina (Price), but has recently died in mysterious circumstances.
Arriving on the blasted, Salvador Dali-esque shoreline where Medina’s castle teeters on the edge of a sonorously rolling sea, Francis bangs on the door and demands admittance with a haughty, bullish determination to learn why his sister died. He soon finds himself up against a thicket of confused explanations, with the mood of distrust heightened by Nicholas’ bleary sense of responsibility, and the sketchy details of Elizabeth’s demise which prove to have been partly covered up. Soon Francis pries from Nicholas, his sister Catherine (Luana Anders), and family physician Doctor Leon (Antony Carbone) the truth as they know it, that Elizabeth died from a heart attack, caused by her accidentally sealing herself into an iron maiden in the torture chamber conveniently located in the castle’s basement, which morbid allure had drawn her to: the chamber had been constructed by Nicholas’ father Sebastian, an infamous torture artist employed by the Inquisition.
Unlike the mostly mood-driven House of Usher, however, Pit and the Pendulum develops an inwardly spiralling mystery with the classic Gaslight (1940) theme of machinations to drive a person mad for worldly gain. The characters try to solve strange portents infesting the castle, including signs that Elizabeth may well have risen from the grave, a possibility that touches Nicholas deeply. The trauma behind Nicholas’ quivering anxiety and specific fear of burial alive is rooted in an anecdote Catherine has to relay to Francis: Nicholas secretly witnessed Sebastian (also played by Price in flashback) luring their mother (Mary Menzies) and her lover, his brother Bartoleme (Charles Victor) into his torture chamber, where he bashed Bartoleme’s head in and tortured their mother before walling her up alive. Although Leon assures them that Elizabeth was quite dead, the mysterious sounds of her beloved harpsichord being played in the night, a whispering voice shocking the maid Maria (Lynette Bernay) whilst cleaning Elizabeth’s room, and Francis’ discovery of a network of secret passages, begin to suggest the true situation is stranger. Francis eventually theorises that Nicholas is creating the disturbances himself, because he’s mentally unbalanced and suffering dissociative fits. Acting on the possibility that Nicholas’ own belief that Elizabeth might still be alive or at least to satisfy Nicholas’ obsessive anxiety, the men break their way into the sealed crypt below to investigate. In her coffin, they find a gnarled and twisted body that does indeed seem to have died in screaming agony whilst sealed in alive.
The blend of firmly geographical realism with an undertow of obsessively morbid style that steadily eats into the texture of the film until it breaks out in hallucinogenic blooms, exemplified by Pit and the Pendulum, became Corman’s specific touch. Amongst Corman’s Poe films, this one had probably the most evident, immediate impact on some of Corman’s rivals, particularly Italian brethren including Mario Bava and Riccardo Freda, from whom he in turn stole Steele: Freda remixed the plot of Pit and the Pendulum for L’Orribile Segreto del Dr Hichcock (1962). As Paul Leni and Tod Browning had done years before, Bava would accomplish so masterfully on Operazione Paura (1966) and John Carpenter would manage on Halloween (1978) and The Thing (1982), Corman transforms environment and the absence of people and action into a dramatic element key for creating tension and mystery, as cinematographer Floyd Crosby’s camera restlessly probes the Medina castle in the night, the camera suggesting a lurking intelligence in spite of the absence of human presences, long before the eerie sounds of Elisabeth’s harpsichord begin to echo about the castle.
Author Stephen King has said the moment of the discovery of Elizabeth’s entombed body marked the start of a trend towards ever-more-intense shock-effect horror in the genre, and it is arguable that the film provides the bridge between the lip-smacking sadism of The Mask of Fu Manchu (1932) and the eventual sub-genre based around torture as source of horror that flowered regrettably in the last decade or so. Where Hammer had effectively drenched its horror films with Technicolor to paint them in illustrative verve that made them stand out at a time when the genre was usually too cheap to afford colour or still essaying mood through Expressionist lighting, Corman was the first filmmaker since Michael Curtiz’s work with two-colour Technicolor in the early ‘30s to really seize on the format as an expressive tool, carefully employing costuming and décor in commentary. In spite of the cramped budgets, Corman’s eye for talent snared him two collaborators with years of experience in studio cinema, Crosby and art director Daniel Haller. The palette they created for Pit and the Pendulum grips the actors in a world of musty browns and greys, the dust and dirt of the grave infesting the frames, except for carefully coordinated splashes of colour.
Corman was fond of blurring the boundaries between distant past and future, and even dramatized the idea in Teenage Caveman (1958), as time eats itself, ouroboros-like. Even the land around the castle has been desiccated as thoroughly as by nuclear fallout, one way in which Corman manages to link the threat of desolation he had explored with real fascination in his scifi, with its nuclear age angst, with Poe’s timeless psychological realm. In a similar way, Les Baxter’s scoring, the most inventive of the composer’s work on the Poe series, utilises electronic sounds and strange, almost musique concrete effects throughout, throbbing and droning in weird, echoic manner, recalling the score of Forbidden Planet (1956) but with futurism replaced by atavistic dread. When Steele’s Elizabath finally appears, rising like a wraith from the shadows, she is nonetheless wrapped in brilliant white with blood-stained fingers, a perverse angel crawling her way out of the fetid psychological trap her husband’s obsessions inadvertently forced on her and which she has now turned into a weapon. Corman would get to work out this concept most fully in the colour codings of The Masque of the Red Death, where he gained Nicholas Roeg as a collaborator. It’s hard not to read Corman’s background as a trained engineer – a career he abandoned after two weeks – in the precision of his use of space and elements, as well as the on-time, on-budget ethic he stuck to as a filmmaker.
The Poe series tends to take pre-eminence in serious appraisals of Corman’s oeuvre, understandable considering their higher budgets and concomitant, relative smoothness and vivacity, although they do lack to a certain extent the antic humour, self-reference and self-satire that define so many of Corman’s cheaper early films, which shone out particularly bright in the knowing burlesques on Poverty Row enterprise and minor entrepreneurial artistry in A Bucket of Blood (1959) and Little Shop of Horrors, the multi-genre send-up in Creature from the Haunted Sea (1961), and his mini-epic of meta-humour, Rock All Night (1957). But the bare-boned, apocalyptic morality plays he was also good at – The Day the World Ended, Gunslinger (1956), The Last Woman on Earth (1961), The Intruder (aka Shame, 1962) – provided a basis for the conceptually hermetic, sparsely populated, intensely oneiric worlds he conjures in the Poe films. One of the most interesting aspects of Corman’s works lay in how, even in his cheapest films (indeed, sometimes particularly there), he was one of the few directors of his era who incorporated visual art as both an element in the films and as stylistic guide, in a fashion similar to how other filmmakers were leaning on Saul Bass to inject their work with the same veneer of stark, modernist quintessence. The pretences to classical integrity in the Poe series stymied his playfully deconstructive instincts his early films often displayed, but Corman compensated by turning the films in referential pieces, quoting Poe on screen during the films to provide literary bookends to his visualisations. The opening and closing credits depict seething colours, a simple effect rendered with paint running in oil, making everything in between some like the feverish product of a mad artist. Artworks that seem to contain the remnant personalities of their subjects becomes a recurring motif in Corman’s films, here manifesting first when Nicholas shows Francis portraits of his father and of Elizabeth, rendered in anachronistic styles, and later, in the waking-nightmare finale, ghoulishly stylised paintings of hooded monks glaring down at the tortured hero, turned into twisted, elongated icons with a faint of echo of Eisenstein’s perversion of medieval Russians into human illustrations in Ivan the Terrible (1945-57), breaking down the barriers between set, décor, costuming, and camera effect. Reality starts to melt on the edge of mortality as the paintings are doubly distorted by lens effects and screen-flooding colours.
Corman’s later, brief shift into semi-experimental, psychedelic film with The Trip (1967) notably followed on from both the technique and themes he was exploring here and elsewhere in the series, presenting the mind unfettered experiencing past, present, and dream-state in a melange. Moreover, a theme that threads through much of Corman’s oeuvre, a portrait of the attempt to create as a process involving eternal frustrations and cruelty to both self and others, blithely portrayed in stuff like Rock All Night, A Bucket of Blood and Little Shop of Horrors, but more seriously engaged repeatedly in the Poe films, The Trip, and elsewhere, here crystallises as Nicholas laments his incapacity to transcend through art in his attempts to capture Elizabeth’s face on canvas, and so, again like many of Corman’s antiheroes, recreates himself to cope. Corman’s noted admiration of Ingmar Bergman, again expressed more completely in Masque of the Red Death, feels most acute in this theme with similarly obsessed the Swedish master, if essayed in far more high-falutin’ ways. True to the intensely psychological understanding Corman and Matheson both shared in relation to Poe’s tales, they relentlessly link the dank, mysterious abodes beneath the castle with the fetid areas of the mind, the castle a mimetic map of that mind, and signal that in spite of Nicholas’ surface vulnerability he maintains a dangerous and obsessive link with his father’s world. When Francis first enters the dungeon, Nicholas appears suddenly from a closed door – a trick Corman repeats when Elisabeth bursts into the film – behind which the sounds of machinery working have startled Francis and Catherine: all Nicholas will say is that “machine needs constant repair.” Why on earth Nicholas needs such a machine we only learn in the climax.
The deliberate, patient, neurotic tempo of Pit and the Pendulum tightens a spring that won’t release until the finale, but punctuated with brief outbursts of hysteria and intensely rhythmic fulcrums, including the sequence where the men break into Elizabeth’s tomb that sees the hacking pickaxes becoming time-keepers counting down to their own entrance into the tomb, and the later scene where Nicholas finds himself exploring hidden passages. He’s drawn on by the siren call of what sounds like his dead wife, the dazed and terrified man becoming steadily more distracted, at first cringing as he touches thick cobwebs and then stumbling through them without noticing. When Nicholas follows this labyrinth to the opened tomb and sees something climbing out of his wife’s coffin, Corman doesn’t shift the beat, but watches just as calmly as Nicholas retreats in panicky fear and finally collapses until Steele’s Elizabeth suddenly erupts from the shadows screaming his name, turning her husband, or her prey, into a scurrying animal and then catatonic cuckold. Nicholas survives however by going constructively mad, as it becomes clear that Leon and Elizabeth are lovers who have plotted to destroy Nicholas by driving him mad. Nicholas then arises, his own personality subsumed by his murderous, tyrannical father, closing the very circle of inevitably inheritance Nicholas had feared but also armouring him against evil.
Price gives a quintessential example of his gift for oversized, expressive style, perhaps indeed one of his most florid, although his showiness, perhaps deliberately reminiscent of grand barnstorming melodrama actors as Tod Slaughter, disguises his skill. Price shifts between personas with consummate ease and provides the film with its dramatic nexus, telegraphing Nicholas’ quivering boy-man fear and anguish striated with fixation, his constant worry that he might inevitably inherit his father’s evil dooming him to just that. Next to him, everyone else except for Steele looks stolid and strained. Kerr, whose big claim to fame prior to this was appearing in Tea and Sympathy (1958), has the relatively thankless job of playing Francis, who mostly comes on as obnoxiously insensitive, but he’s effective enough as sounding board for Price’s spectacke and plays the character with admirable chilliness that makes Francis seem, at least for the first two-thirds of the movie, to be something like its villain, relentlessly pounding on vulnerable and empathetic Nicholas’ fragile nature. Francis proves however to more a hapless interloper, in a vein that renders him intriguingly close in function and identity to the “final girl” as that figure would arrive in the ‘70s horror genre, as he loses all agency and undergoes terrible suffering and has to be saved by a woman and servant: here Corman and Matheson clearly signal something changing in the genre. Anders, who also appeared in Curtis Harrington’s Night Tide the same year, had a kind of raw, slightly uncertain charm that suits her character, who retains innocence amidst the emotional wreckage that is her family legacy and has avoided her brother’s neurosis but certainly feel the weight of experience, staring blankly into her own imagined version of family horror as she narrates it to Francis.
For horror fans the undoubted appeal of Pit and the Pendulum acting-wise lies in seeing Price and Steele together. That promise was partly hampered, as Steele had her speaking voice post-dubbed by another actress, because her regional English accent sounded oddly out place amidst the mid-Atlantic brogues everyone else in the cast adopted to play Spaniards. Nonetheless Steele’s physicality blazes for her few minutes on screen in her first major movie after being promoted to genre stardom by Mario Bava’s La Maschera del Demonio (1960), her remarkable face, the very image of the femme fatale capable of shifting between modes of porcelain doll-like beauty and utter evil, leering gleefully over Price’s prone form, sweetly mocking him with the litany of people who have betrayed him or sinned in his immediate life. Gloating pleasure turns abruptly to queasy fear as Nicholas starts laughing back at her, and grasps her as if the most intimate lover’s embrace as Elisabeth squirms fearfully in his arms before gagging her and shutting her in an iron maiden. Transformation via psychotic breakdown unleashes demonic sexuality as Nicholas/Sebastian gives Elisabeth a voracious kiss. This wonderful moment nails down the base erotic element in so much of the horror genre, the alternations of power within sexuality, the broken wall between desire and hatred, as well as the performative skill of the duo.
Nicholas’ insanity next leads him to chase down Leon, who plunges to his death in a secret pit, and so Francis, who stumbles down into the dungeon in search of Nicholas and finds him now entirely subsumed by the personality of Sebastian: Nicholas knocks out Francis and substitutes him for Leon as stand-in for Bartoleme, and subjects him to Sebastian’s ultimate torture machine – the pendulum. Nicholas/Sebastian gloats over his tethered victim before setting the torture machine in motion and memorably welcomes Francis to his zone of nullification of reason, giving it names from a panoply of cultures and describing it as the ultimate metaphor for the state of human kind before setting the gears in laborious motion and the machine begins lowering the blade remorselessly towards Francis’ stomach. Price goes gleefully for the rafters here in one of his bravura shows of theatricality, but both he and the film also, finally reach the point of crisis they’ve been working to with sneaky skill, both filmmakers’ showmanship and torturer’s converging to offer a spectacle of torment that allows perfect summation of both the plot and the obsessions of the characters, from Nicholas’ torment/fascination to Francis’ obsession with knowing the whole truth and being given an intimate lesson in fate.
The final action is entirely riveting, as Catherine and servant Maximillian (Patrick Westwood) break into the chamber: when finally they gain entrance, Maximillian battles Nicholas whilst Catherine tries to halt the pendulum, resulting in Nicholas falling to his death beside Leon and Francis only saved by the thinnest of margins. This is thanks in no small part to Catherine’s pluck and awareness, which up until then have been neglected, another of Corman’s most integral themes. The ending is technically happy as the good guys stumble away unharmed, and yet Corman saves up one of the most coldly ironic final shots in horror film history, as Catherine, Francis, and Maximillian leave the dungeon. “No-one shall enter this room again,” Catherine vows, only for Corman to veer his camera back to the iron maiden from which the gagged Elizabeth stares in silent mortification, doomed to the nastiest possible punishment for her crime. The ritualistic final quote direct from Poe that ends the film ironically fills in a description of the very sound Elizabeth can’t make: the primal scream of purgative fear.
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Director: Terence Fisher
By Roderick Heath
A fog-rimmed lake. A sonorous voice on the soundtrack telling us we are now in Transylvania. A carriage careening through the twilight forest, the driver whipping his horses in frenzy, his comely passenger panicking as her journey to a new life seems to be turning into a nightmarish ride in unknown territory. What looks like dead body lies on the road, blocking the way. A mysterious stranger watches from the woods, looking for his opportunity to stealthily climb aboard the coach and work his mysterious purpose. Now that’s how you start a horror movie.
Amongst horror movie fans and connoisseurs of Hammer Films’ output, The Brides of Dracula has slowly gained repute, to the point where some state today that it’s the best horror work the studio ever made. The film’s delayed rise to such acclaim was due to its being overshadowed and dismissed as a by-product at the time of its release. Christopher Lee had played Bram Stoker’s vampire overlord in Terence Fisher’s Dracula (1958) to audience-delighting, icon-making effect. Titling a film The Brides of Dracula without Dracula actually turning up was received as a bit of a cheat, and after Lee resumed the role, Hammer’s first stab at extending its vampire franchise was obscured. Lee, frightened with good reason of being typecast, refused to play the role again, and would not buckle until 1966’s Dracula, Prince of Darkness. In the meantime, Fisher and the creative team at Hammer tried to synthesise a replacement for Dracula whilst retaining his antagonist, Peter Cushing’s Dr Van Helsing, for another bout with evil. Lee and Cushing wouldn’t be reunited in their archetypal roles until Dracula A.D. 1972. The film’s development was rocky, with three credited screenwriters including the studio’s two main horror scribes, Jimmy Sangster and Peter Bryan, and contributions from producer Anthony Hinds, Fisher, and Cushing, and a planned finale that was dropped and then used in another film. And yet Brides stands alongside the likes of Fisher’s own The Gorgon (1964) and Frankenstein Must Be Destroyed (1969), Don Sharp’s Kiss of the Vampire (1963), and John Gilling’s The Reptile (1966), as one of the supreme Hammer films, a fiercely concentrated and lushly executed work of the studio’s peculiar brand of Technicolor Gothic, instantly recognisable for its near-operatic sense of colour and drama.
The Brides of Dracula arrived when Hammer’s budgets and ambitions were expanding, with more elaborate sets and some special effects, but still limited enough to deliver some of the shoddy pleasures associated with the brand, here apparent most particularly in a delightfully unconvincing devil bat. But Brides is a vibrant work, one that revels in being freed from the specific mythos of Dracula himself whilst still remixing the themes and images established so vividly by Fisher’s first take. Early sequences provide a tweak on Stoker’s template by placing a woman, rather than a man, in danger in a remote locale, and emphasising more forcefully the theme of the innocent abroad taking a plunge into the abyss. The innocent here is Marianne Danielle (Yvonne Monlaur), a young Frenchwoman on her way to work as a student-teacher in the small town of Badstein, in the usual hazily defined Mittel Europa of Hammer works, supposedly in what the narrator describes as, “Transylvania – land of dark forests, dread mountains and black, unfathomed lakes – still the home of magic and devilry as the Nineteenth century draws to a close.” The thunder of the opening resolves in a fake-out, as the body on the road proves to be only a peculiarly shaped log, which the fretful coachman (inevitably, Michael Ripper) clears out of the way. But this anticlimax turns out to be a ploy by the stranger in the woods (actually Black Park in Buckinghamshire, soon be all too familiar to audiences of Hammer films) who catches hold of the back of the coach and rides secretly with it into the nearby village.
The stranger’s part in the film proves the most enigmatic element, an emissary of evil who’s never named (although the credits and the famously whacko novelisation by Dean Owen call him Latour) and vanishes from the proceedings having performed his deed, as he bribes the coachman to leave the village and abandon Marianne while she’s in a tavern having dinner. Already gilded genre cliché is already in play, but with a twist: the locale is strange, the underlying mood tense, but the locals are friendly enough in a workaday fashion, until the time of dread falls upon them, at which point the innkeeper so solicitous to Marianne (Norman Pierce) and his wife (Vera Cook) are gripped by enigmatic, hysterical urgency. Fisher offers a lovely weird moment when an abrupt silence draws the attention of Marianne and the innkeeper, who have been conversing pleasantly, to the front door, and see that the stranger is standing there, watching them with a satisfied smile, whilst everyone else in the room has fallen gravely quiet. Marianne is advised to flee by the two solicitous hoteliers, but before they can bustle her away, the sound of another coach coming into town signals the limits of their bravery and resistance. “Don’t open it,” the wife says; “I must,” the man replies in bleak concession to life under a tyranny. Tyranny in this village has a courtly face, however, as the owner of the coach Baroness Meinster (Martita Hunt), who offers Marianne hospitality for night, beguiling the young woman with aristocratic indulgences, like fancy wine. Marianne accepts and dines with the Baroness in the castle overlooking the village.
The Baroness offers that most hallowed of gothic horror tropes, the devolved remnant of the ancien regime reminiscing with exultant sadness about the times when the castle was the scene of grand parties and conspicuous consumption. By this time, however, Marianne is privy to the mysterious secret of Castle Meinster, having glimpsed from the room the Baroness assigns her a young man, standing on a balcony far below. The Baroness admits this is her son, the young Baron who is, she explains, beset by a malady that has destroyed their lives, a malady he picked up in his wild, indulgent youth: “We pray for death, my son and I,” she reports, shocking Danielle but also stirring her empathy. However, during the night, Marianne catches sight again of the Baron, this time seemingly about to hurl himself to his death from his apartment balcony. She screams out to stop what she presumes to be his imminent suicide, but after she find her way through the house into the Baron’s apartment, she is confronted by the contrivance that makes his suicide by jumping impossible: he’s chained by the leg. The Baron, far from being an imprisoned lunatic, steps out from the shadows to reveal himself as a starkly handsome, soft-spoken romantic idol who appeals desperately to Marianne to find the key to the lock on his ankle in his mother’s room.
The Brides of Dracula offers a fun burlesque here on classic historical romantic fiction, calling back to British cinema’s mid-‘40s heyday of films in that genre when James Mason and Stewart Granger played roguish, black-hearted seducers not that far removed from Hammer’s Dracula. Marianne is cast as plucky damsel freeing the cruelly imprisoned heir with an impressive feat of bravery, stealing into the Baroness’s room and locating the key and then, when she’s almost trapped by the Baroness’s arrival, escaping through the window and traversing a narrow ledge to safety, all whilst still clad in her nightgown. But Marianne’s act of love-struck bravery proves, of course, to have been performed in the service of bottomless evil, because the Baron is a vampire, held in restraint by his mother and kept sated with young women like Marianne. The freed Baron shields Marianne from the Baroness’s wrath however, telling Marianne to go pack and then addressing his mother with smoothly menacing intensity that compels her to follow him back into his former prison. Marianne, once dressed and ready to leave, hears a strange cackling laugh echoing from the Baron’s apartment and descends to investigate. Rather than her beautiful prize for gallant action, Marianne only finds Frieda laughing in nihilistic delight over the Baron’s discarded restraint, and the cracked servant happily makes Marianne face the consequence of her act: the Baroness sitting dead in an armchair. Marianne, horrified and panicked, flees into the night and traverses the forest by moonlight. Frieda remains behind, muttering a Shakespearean soliloquy as she admonishes the dead Baroness for her history of indulging the young Baron until he finally become an undoubted monster, and anticipates the Baron’s inevitable return to his coffin, waiting empty for its owner’s return.
Hammer’s brand of horror was usually quite literal and straightforward, portraying eruptions of the irrational in a thoroughly tangible context, an alternative to the otherworldly approach of German expressionism. This alternative was rooted in a peculiarly British variety of magic-realism, one that had long lurked within classic gothic literature and romantic fiction, a distorted, magnified sense of the compellingly vicious that had generally only found cinematic expression in Britain through Alfred Hitchcock and Michael Powell, and the charismatic bounders and bitches of the Gainsborough Melodramas of the ‘40s. Evil, no matter how supernaturally powered, becomes a materialist thing infesting and infecting the human world in the Hammer ethos, whilst Fisher’s approach to the genre’s monochromatic moral essence was resolutely totemic and vivid, staked in flesh and blood and stone and wood. Social evil is indivisible from the less palpable kind, feeding each-other. The Brides of Dracula, however, sees the director straining beyond the studio’s usual realistic template, as he would again with The Gorgon. As usual with Fisher’s direction, the dramatic, geographical, and interpersonal relationships are all mapped with an exacting sense of linkage, progression, cause and effect in Brides. He builds a little world with the fastidiousness of a model train enthusiast, where all the elements exist precisely to facilitate others and are demonstrably connected, like the plainly visible chateau above the Meinster village set, and the keen camera movements and angles in the chateau that make the set feel both labyrinthine and spatially coherent.
Yet Fisher often invested his horror films with hints of dark fairy tale and folk myth, an inflection fully apparent in images here like Marianne stalking the shadowy halls of the fairy tale castle, trying to free her demon lover, and then running away into the dark forest like Snow White, only to be found as a sleeping beauty lying in the midst of the woods by an improbable Prince Charming. The Brides of Dracula skirts of a kind of airy cinematic mysticism usually associated with continental filmmakers like Lang, Cocteau, and Franju, with their love of permeable realities and blithe manifestations of the fantastic. The film also harkens explicitly to Fisher’s early, pre-Hammer work, the Hitchcockian thriller So Long at the Fair (1952) where another young female traveller falls through the permeable barriers between normal and abnormal worlds, faced with jarring disappearances and conspiracies of silence. Van Helsing speaks of vampirism not as individual monstrosities but a “Cult of the Undead,” a “remnant of one of the ancient pagan religions,” which introduces a note of dense, conspiratorial evil reminiscent of Lang’s films, whilst the darkly romantic fairy tale motifs in a proto-modern world anticipate Franju’s remix of Judex (1963). Moreover, Brides may well be the most specifically influential of Hammer films, certainly in its visuals the quintessential studio entry. The rich Technicolor photography by Fisher’s regular photographer Jack Asher painting a world in musty, muted blues and browns that suggest a permanent autumn in the world, punctuated by eye-gorging, saturated hues in clothing and décor, evoking Victorian lithographic and book plate illustration to generate a sense of gothic atmosphere. Neil Jordan, with The Company of Wolves (1984), and Tim Burton, in Sleepy Hollow (1999), would later pay explicit tribute to that style, with Burton even recreating the windmill featured in this film’s finale for his tribute.
The morning following Marianne’s adventure sees a passing coach halt on the forest roadside. A casual downward pan reveals Marianne sprawled unconscious on autumnal leaves. The passenger in the coach proves to be just the person you want to find you after a terrifying encounter with a vampire: Dr Van Helsing plucks Marianne off the ground and transports her to the village, where the innkeepers are surprised and happy to see her safe. Van Helsing has been invited to the village by the local Cure (Fred Johnson) who suspects the nature of the evil previously held within the Chateau and wants Van Helsing to investigate. Van Helsing carefully teases out details of Marianne’s story whilst trying to shield her from the nature of the danger she faced, hoping to speedily return her to normality, but this proves a miscalculation on his part, as he leaves the door open for the Baron to approach Marianne still playing the hapless young lover, his mother’s death dismissed as tragic culmination of her own violence. Van Helsing escorts Marianne to her new place of employment, a Girl’s Academy run by the sweet-and-sour couple Frau and Herr Lang (Mona Washbourne and Henry Oscar). Van Helsing calmly faces down the overbearing Herr Lang, whose own wife describes him as “a little bit terrifying,” when he chastises Marianne for being late and in a man’s company: Van Helsing producing his business card with its long list of impressive doctorates instantly turns petty overlord into grovelling bourgeois. This joke is repeated with a slightly more pointed inference later when Baron Meinster turns up to romance Marianne, and Lang, not knowing him, threatens to throw him out. The Baron explains he’s Lang’s landlord with suave assurance, but gets a measure of revenge as he congratulates Lang on maintaining “such a charming house and grounds – at so low a rent.”
Cushing’s Van Helsing here wields the same specific gravitas he held in Dracula, as the unremittingly rational being who battles supernatural evil with the trappings of religion and myth but with the method of a scientist, slowly cutting out the cancer of ancient ills as the emblem of modernity as faith. “Who is it is who has no fear?” Baroness Meinster asks him when he approaches her: “Only God has no fear,” he replies, but Van Helsing hesitates at no threshold. Cushing was better off than Lee in returning to his character, as Lee would find to his increasing chagrin as he was reduced to an intensely glowering monster in Hammer’s later Dracula entries, whilst here Cushing was allowed to develop nuances in the role. Van Helsing had been courageous but brutal in Dracula, embodying the puritanical force pounding life out of the sensually gorged lovers of the vampire overlord, but turning on a penny to solicitously comfort a small girl with fatherly grace. Here that side of him is emphasised as he appears as the essential crusader hero, bringing relief from tyranny and insidious evil.
Producer Hinds quipped once that he and Fisher and Sangster had all regarded these films as their own babies but Cushing was certain of it, and Cushing’s contributions to the script perhaps helped this recasting of the hero in something like his own image, kinder and with a dash of romanticism. Van Helsing engages in rivalry with the Baron for Marianne’s affection as well as her soul, the Baron’s pretty boy charms pitted against the spindly savant’s hangdog intensity and winning out initially. Cushing pulls off a marvellous scene when Marianne informs Van Helsing she’s now engaged: he congratulates her with a good grace that’s ever so slightly pallid, but when she mentions just who it is she’s marrying he reacts with horror and checks her hands for signs of the tell-tale venereal stigmata of the “kiss of Dracula.” “Do you love him?” he asks in mild incredulity, and quickly leaves when Marianne answers yes, silently astounded at the perversities of existence but not swayed from his mission.
The deep veins of perversity that spread through The Brides of Dracula are indeed a source of the film’s specific richness. The notion that vampirism was a metaphor for sexuality permeates Fisher and Sangster’s take and permanently inflected the genre, but here Meinster’s attentions are indiscriminate and suggestively pansexual. Even Van Helsing, who’s seen a thing or two, is revolted by the discovery Meinster has drunk his mother’s blood, and this comes on top of the narrative’s hints of homosexuality, as the good doctor himself comes in for the vampire’s attentions. The film’s title suggests the Girl’s Academy will be a feasting ground for the bloodsucker as one would be in Lust for a Vampire (1970), but Meinster only attacks one of Marianne’s fellows there, her fast friend Gina (Andree Melly). On the night of his first release, Meinster kills a village girl (Marie Devereux), and her heartbroken father is confused and appalled when the Cure, after finding her buried in the churchyard, tells him she must be removed. Van Helsing, who overhears, assures the Cure that he can prevent the girl’s revival, but when he arrives in the churchyard finds Frieda lying upon the grave, playing midwife in encouraging the new vampire’s emergence in a travesty of birth. This cues one of the most memorable scenes in the genre’s history as it climaxes with the ecstatically morbid images of the girl’s white hand thrusting out of the earth, and then pushing back the lid of her coffin and sitting up with a dead-eyed smile of sensual gratification.
Van Helsing can’t help but watch in disgusted but mesmerised fascination, a spell only broken when the Cure, who’s just arrived, bellows his protest and then leap to secure Frieda whilst Van Helsing chases the vampire. Van Helsing’s pursuit is stalled however by Meinster, transformed into a huge bat which dive-bombs the vampire hunter until his kitbag tumbles open and his crucifix spills out. Van Helsing heads up to the Chateau Meinster, where he finds the Baroness, now revived as a vampire, haunting her own castle. The splendidly patrician Hunt was most famous for her role as Miss Havisham in David Lean’s Great Expectations (1946), which Fisher had edited, and her casting here plays on that role as a reclusive and haughty grande dame whose hospitality entails destruction (Jackson, playing her servant, was also in the Lean film where she played the fearsome Mrs Joe), but here is allowed to retain more pathos as an eerie, existentially tormented victim who hides her new vampire fangs like a demure maiden behind a veil. The Baroness recites with dread the indulgences that brought disease upon her son and self and now believing herself cursed to eternally bend to her son’s will. David Peel, chiefly known as a stage actor, was received badly as a stand-in for Lee when the film came out, an understandable response as far as it goes.
Peel is, nonetheless, a coldly confident presence as a younger, more sadistically callow but superficially debonair evil lord, charming Marianne with his Mod hairdo, hints of intense sensuality, and precise, plummy Old Vic accent reminiscent of a better-looking edition of fellow Hammer alumnus Michael Gough: he’s the vampire prince as a mix of boarding school bully and toffy-nosed pop heartthrob. Meinster is presented as a Byronic sleaze who takes active delight in spectacles of cruelty, stripped of even the faint remnant of noble hauteur Lee gave his Dracula. Peel handles the alterations between the smooth façade he puts on to people he needs to charm and the animalistic savagery of his true nature with élan, particularly when he suddenly appears from nowhere whilst Van Helsing talks to his mother, teeth extended and mouth dripping blood, hissing like a snake at the sight of its only natural predator.
Meinster and Van Helsing have brief but vigorous tussle as the doctor fends off vampire by sliding his crucifix down the length of a table toward him, forcing the vampire back, cringing in pain. Meinster flees after upending the table to trap Van Helsing in turn, leaving Van Helsing alone with his mother. Fisher offers another starkly simple yet rhythmically powerful aside as Van Helsing waits for the dawn to give the Baroness the release she craves, whereupon he takes out stake and hammer and drives it through her body: Fisher cuts from the spurt of red blood to a deep crimson curtain which Van Helsing rips down and spreads across her body with solicitous care that mirrors the vampire midwifery, laying the desiccated matriarch to rest like a mother himself putting a baby to bed. The scoring by Malcolm Williamson, an Australian-born composer who later became Master of the Queen’s Music, is particularly notable in this sequence, a lightly funereal organ on sound rising to a crescendo that helps the vigorous cutting and colour inflate the brief sequence into something rhapsodic. Van Helsing’s return to the village coincides with news of Gina’s death at the Academy. At the Cure’s urging, Van Helsing goes with the local GP, Tobler (Miles Malleson) to look at the body, and convinces Tobler to let him deal with the problem by quickly quarantining the body locked in a stout, padlocked coffin and assigning reliable people to keep a watch over it. Marianne relieves Frau Lang in this task and waits with the school’s stable master Severin (Henry Scott). Before Van Helsing can return with his vampire killing kit, however, Severin is killed by Meinster in bat form, whilst Marianne is confronted by Gina rising out of her coffin.
Fisher borrows a flourish here from M. R. James’ “Count Magnus” as the padlocks on Gina’s coffin fall one by one to the floor unlocked. The vampire Gina stalks the terrified Marianne with fiendishly sensual intent even as she begs her forgiveness for “letting him love me” whilst urging Marianne to kiss “your little Gina.” The lesbian vampire film still has to wait until the following year’s Blood and Roses to come out of the coffin however, as Van Helsing arrives in time to chase Gina off, but Brides does rack up the possibly more interesting landmark of gay vampiric activity later. Van Helsing breaks his unspoken compact to protect Marianne from the truth as she confronts her with the Baron’s nature and forces her to tell him where she expects to meet him. This proves to be an old windmill at the edge of town, a marvellous arena for a final confrontation where Van Helsing finds Gina and the other vampire bride with a harshly mocking Greta. Van Helsing holds off the two girls with his crucifix but Greta simply jumps on him and fights for the talisman, only to accidentally plunge with it over a balcony and crash to her death on some boards laid over a well. The cross drops through a crack into the well before Van Helsing can retrieve it, leaving him vulnerable to Meinster when he enters producing a chain from under his cape and almost throttling Van Helsing to death with it, before gleefully biting his nemesis, taking enough blood to put him under his command. The Baron then goes to drag Marianne out of the Academy and bring her back so that he can force Van Helsing to watch her initiation into the undead fold.
When he wakes up, Van Helsing is distraught to find the vampire’s mark on his neck, but he isn’t out of tricks yet. In another of the film’s innovative and clever ideas, much mimicked in vampire cinema ever since, Van Helsing tries a radical cure. He stokes a branding iron red hot in a brazier and then jams it against his wound, scalding him hideously but removing the stain of this most transgressive “kiss.” A little dab of holy water from a cask the Cure gave him heals the burn immediately, and Van Helsing is back to form. When Meinster returns he doesn’t realise his enemy is able to fight, and before he can vamp on Marianne, Van Helsing helps to a face-full of holy water that leaves him horribly scarred. Meinster escapes after warding off Van Helsing by kicking the brazier over, turning the windmill immediately into an inferno, but Van Helsing escapes with Marianne to the mill’s upper balcony.
The climax originally intended of Brides was for Van Helsing to use a curse to call down other vampires as bats upon the Baron, for his transgression in drinking his mother’s blood. Budget constraints and Cushing’s objection to the idea Van Helsing would engage in black magic meant this concept was abandoned, only to be used a few years later in Kiss of the Vampire. Meinster’s comeuppance here is less spectacular but still original and memorable, as Van Helsing jumps onto the mill’s sail and drags it down to turn the whole structure into a crucifix, pinioning the Baron under the shadow of religious sanctity and finally killing him, leaving a fade out with Marianne in Van Helsing’s arms and the mill with the two vampire girls within going up in flames as the credits roll. The Brides of Dracula was released in what proved a banner year for horror cinema as the commercial force of Hammer’s success unleashed a new wave of films, including Mario Bava’s La Maschera del Demonio, Roger Corman’s House of Usher, and Alfred Hitchcock’s Psycho, and it stands tall with them in the genre’s mottled history. After all but dying out in the mid-1940s, the horror film was well and truly back from the dead.
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Director: John Frankenheimer
By Roderick Heath
James Garner’s recent death came to a man of ripe, old age (86) with a rich, full life behind him. But it was still a stinging loss to movie and TV fans of multiple generations. Garner’s specific charm, masculine but tongue-in-cheek, breezy but subtly soulful, had invigorated pop culture for more than 50 years, from his quick breakthrough as a young actor in Sayonara (1957) through to his still-magnetic turn as the elderly version of Ryan Gosling in The Notebook (2004). In between came a lot of work which still defines an ideal of entertainment.
During the 1960s, Garner busted out of his status as a TV star after talking a walk from “Maverick” to become a movie star, and indeed, he probably did more than any other actor of the time to attack the strict status barrier between the two mediums. His work of the period included the clever, kinetic war films The Great Escape (1963) and 36 Hours (1964), the cynical satire The Americanisation of Emily (1964), before he returned to TV for his other great shows, “Nichols” (1971-72) and “The Rockford Files” (1974-1980). In the 1990s, he was still giving poised, flagrantly charismatic turns in the likes of the prototypical HBO telemovie Barbarians at the Gate (1993) and Twilight (1998), Robert Benton’s moody tribute to aging stars like Garner, Paul Newman, and Gene Hackman. Grand Prix, one of MGM’s super-sized productions designed to take advantage of the Cinerama format for narrative film, was one of the few blockbuster-grade productions Garner was called upon to anchor, though as in The Great Escape, he had to share the limelight with big-name international actors—Yves Montand and Toshiro Mifune, as well as would-be new stars Brian Bedford and Antonio Sabato.
Grand Prix was helmed by John Frankenheimer, who had debuted as a feature director nine years earlier after making a name for himself as a TV director. Frankenheimer’s early work was done mostly under the aegis of Burt Lancaster’s production company Hecht-Hill-Lancaster, formed to make substantive dramas that often touched upon social issues. Frankenheimer’s first four films, The Young Stranger (1957), The Young Savages (1961), All Fall Down (1962) and Birdman of Alcatraz (1962), certainly fit that bill as lightly poetic studies in alienated youth, misfits, and criminals, with only The Young Savages quite suggesting the oncoming potency of Frankenheimer’s vivid, Wellesian visual technique, which would flourish in The Manchurian Candidate (1962), his chief claim to cinematic immortality. Frankenheimer’s career remained prolific until his death in 2002 as he fought to remain an industry player, defined best by his run of important, vivid films made between The Manchurian Candidate and 1975’s French Connection II. He spent most of the ’80s making ambitious, but shaky B-movies. Ironically, a late-career return to making TV films revived his reputation and helped him round off his oeuvre with some variable high-profile films, the best of which was Ronin (1998). Grand Prix is a quintessential relic of both Frankenheimer’s early career and 1960s big-budget cinema, as the tyro filmmaker took advantage of the era’s stylistic openness and willingness to let cinematic language be stretched. He worked with Saul Bass, the innovative editor and title designer, and his technical team, incorporating ideas from New Wave filmmaking and TV sports coverage, to give the audience a new kind of epic cinema.
It’s easy to imagine screenwriter Robert Alan Aurthur’s screenplay handled in a completely different fashion, as the kind of spare, intimate drama Frankenheimer had done before. The film might be more appreciated if it had been. Grand Prix’s big, flashy surface seems to demand titanic gestures and heroes, but Aurthur’s downbeat script and Frankenheimer’s cool, dramatic style emphasise instead the fallible humanity of its protagonists who try, Achilles-like, to inscribe their names on history at the possible expense of a long life. As with many of Frankenheimer’s best works, the characters are obsessives seeking expression through action and release but shot through with neuroses that border on the maniacal. Grand Prix tries to walk a line, not always successfully, but with a certain honour, between pop-existential study loaded with fatalistic gravitas, and an Arthur Hailey-esque yarn of competitive alpha people living and loving in glamorous surrounds.
The film’s biggest drag is the chief concession to the latter quality—the beautiful-people romance of Sicilian motorcyclist-turned-Formula 1 driver Nino Barlini and his girlfriend, race timer Lisa. They’re supposed to be the eye candy and comic relief counterweight to the other protagonists, but the performances of Sabato and Françoise Hardy in the roles are stiff enough to be taken for Ikea furniture. Sabato’s weak grasp on English declamation retards his good-humour as the film’s breeziest figure, the poor kid who’s found success and become the type of randy, proletariat, “I’m so fucking good” character which today would inevitably be passed off onto a black actor: his complete lack of neurosis is expressed best when Lisa asks him if he’s worried about racing, and he answers, “I am immortal.”
The other three racing drivers Grand Prix depicts, Frenchman Jean-Pierre Sarti (Montand), American Pete Aron (Garner), and Brit Scott Stoddard (Brian Bedford), are very different. Sarti, a former champion, is recovering from a string of bad luck and now seems set to sweep all before him racing with Nino for Ferrari. Aron, a former Ferrari driver and a bullish, hard-driving competitor, is teammates with Stoddard for BRM at the outset. Stoddard’s chief competitor is his dead brother Roger, who died three years earlier after a triumphant career. Scott still keeps all his brother’s trophies and memorabilia as “something to shoot for.” Scott’s wife Pat (Jessica Walter) knows the cost of his compulsion; she’s introduced sleeping off a night boozing on Ouzo with some Greek guys the night before the Monaco Grand Prix, the kind of escapade she gets up to as she tries to avoid the spectacle of her husband lying in a cold sweat before a race.
The Monaco race, a set-piece that opens the film, sees Aron well outpaced by Sarti and Stoddard, with his car’s gearbox giving him trouble: the BRM manager Jeff Jordan (Jack Watson) doesn’t believe Aron when he reports the trouble, and Aron continues racing, though at the point of being lapped by Stoddard. Aron insists on racing Scott, to Jordan’s irritation, but when Aron finally gives up and waves Stoddard past, his brakes seize up, causing their vehicles to collide. Stoddard’s car careens into an embankment, badly injuring him, whilst Aron’s car flies into the harbour, from which he emerges uninjured. Aron is sacked by an irate Jordan and blamed by Stoddard, but Sarti, who wins the race, takes it all as part of their rough business and asks Aron if he ever gets tired of racing. Sarti’s tone that makes it clear Sarti himself is rapidly losing interest in the sport, but he’s still driven to push himself to the limit to retain his belief that he is the best.
During the race season, Sarti gravitates towards Louise Frederickson (Eva Marie Saint), a high-profile American magazine journalist who’s been assigned to cover the racing season but, in a manner that resembles Howard Hawks’ communal studies, remains puzzled by its subculture, one that parties after men have been seriously injured or even killed. Sarti himself, who confesses that when there’s a serious accident on the track, he speeds up because everybody else is slowing down, and that “there is no terrible way to win.” Although he sounds like a douchebag, Sarti is actually a calm, collected, serious man who’s separated from his wife Monique Delvaux-Sarti (Geneviève Page), the boss’s daughter he married before starting to race. Sarti and Louise’s gently mature romance is countered by the tormented relations Stoddard and Aron share with Pat, who leaves her husband when he’s lying a mangled wreck in his hospital because she’s knows full well that Scott will keep racing. Going to work for Louise as a model, Pat remains close to the race scene and drifts into an affair with momentarily exiled Aron. Such a rebound romance seems unlikely after Aron sourly blasts her for bullshitting about her marriage for a TV interview, but that proves instead overture to a coupling that has more than a hint of mutual masochism and self-castigation. Aron, forced to sit out the next race, the French Grand Prix, briefly takes a job as an interviewer for American sports TV. He leaps at an offer to race again from Japanese tycoon Izo Yamura (Mifune), whose racing team lacks a potential champion.
Grand Prix is rife with the kind of tarnished angel beloved of ’60s pop culture, as the protagonists’ veneers of professional commitment hide turmoil and dilemma. The film sports many similarities to the same year’s fighter-pilot epic The Blue Max, which likewise focuses on an antihero laden with powerful class envy in control of fantastically liberating technology through which he tries to outgun competitors. But there are also strong reasons to empathise with Sarti, Aron, and Stoddard. Sarti is feeling his age but still driving with fixated determination because the speed and stature of driving allows him to forget the unpleasant facts of his failed marriage to Monique, which still persists because she won’t divorce him and his business interests demand its continuation. Sarti’s focus is shaken, perhaps irreparably, during the Belgian Grand Prix, at a rural race course where driving in rain is a constant hazard: during a shower that drenches the field, one of Sarti’s wheels comes lose and he crashes, killing two children. The kids’ father (Jean Michaud) assaults Sarti as he babbles technical details and plans for future races, trying to remain detached, whilst Eve hugs him in desperate anguish. A sense of entrapment begins to form around Sarti, whose subsequent weak racing performances result in the Ferrari boss, Agostini Manetta (Adolfo Celi), a smooth creep who dismissed Aron’s attempts to rejoin the team, now pressuring him for better results with tactics like withholding his replacement car until the last minute. Aron declares himself an “old-fashioned boy at heart,” so Pat takes care to assure him she’s getting a divorce before seducing him. Aron finds himself constantly demonised thanks to a series of events beyond his control, though he also repeatedly miscalculates, like still trying to race Stoddard when his car’s playing up.
Aron wins the Belgian race after Sarti’s crash, providing an immediate payoff for his pact with Yamura. But the real curveball in the championship is Stoddard’s determined leap back into racing: still bleeding from some of his wounds and keeping pain under control with strong drugs, Scott, running cold and fuelled by losses old and new, competes in the Dutch Grand Prix. He breaks records and quickly becomes a force to reckon with as he captures the New York Grand Prix. The moment he turns back up at the race scene, still on crutches, to confront his wife, leads to a marvellously uncomfortable scene where Aron politely excuses himself whilst Scott states his determination to win Pat back whilst maintaining his cool, self-deprecating sense of humour, and delivering the perhaps inevitable lament that humans can’t be stripped down and easily repaired like a race car can. Aurthur’s script often feels like reportage from the frontlines of mid-’60s gender relations, the uneasy ménage of Pat, Pete, and Scott testing new definitions and zones of tolerance in relationships, whilst Sarti is ironically trapped in an unhappy marriage whilst trying to romance feminist Louise. When Louise finally tells him, “I love you, Jean-Pierre,” he replies, “As I you—we have to discuss the consequences of those terrible words.”
Such touches indicate the surprisingly adult tenor of much of Grand Prix that is strengthened by the cast, including Montand, who blends of wry, yet sad-sack grace and terse, Gallic focus. The grown-up attitude of the film does, however, curiously work against the project’s nominal appeal, as Sarti’s toey romance with Louise never quite combusts and is certainly never as interesting as the weird triangle of Pete, Scott, and Pat, which is in turn too angst-ridden to be sexy, whilst Nino and Lisa might as well be Ken and Barbie dolls. Bedford is good as Scott, tossing off his barbed, blackly humorous self-deprecation and sarcasm and putting across the character’s odd mixture of dry cool and morbid obsession, but he also lacks charisma and warmth, one reason perhaps his film career didn’t amount to much after this. Walter’s role as Pat, superficially shallow and certainly life-hungry, but actually rather tormented, plays as both antithesis and anticipation of her famous part as the psycho stalker in Play Misty for Me (1970), a psychic grease trap for flawed macho men. She is, in many ways, the heart of the film. Garner is cast against type, playing the kind of cool, seemingly detached, but actually deeply fixated customer patented by Steve McQueen, who indeed had been the first choice for the role; McQueen signed up for a rival production instead.
Garner’s best scenes come opposite Mifune, who isn’t given that much to do really and whose impact is doubly hampered by a clumsy and wooden dub job by Paul Frees. But Mifune’s poise and thoughtfulness still come across, as the American hotshot and Japanese magnate find accord, even friendship, even as Yamura admits that he shot down 17 American planes during his stint as a WWII fighter pilot. Aron tells Yamura he likes him because he comes to the point, and Yamura confirms that’s why he chose Aron as his champion, because he races in the same fashion. Their accord is strained momentarily as Aron admits he makes more mistakes than the triumphant Scott, as Yamura subjects him to hours studying footage of his various stuff-ups. But the theme is ultimately a positive portrait of postwar reconciliation that fits in not just the film’s internationalist viewpoint, but also the romantic pairings, for everything in the film is viewed at some point in a cycle of integration and disintegration, fitting for a tale which revolves around systemic variations and the quest for infallible interactions of fickle parts. Frankenheimer constantly binds his four protagonists together in the filmmaking, visually and aurally counterpointing their actions and their perspectives before and during races, and more ominously, noting each man’s blood group medallion before the last race. Such motifs suggest Frankenheimer playing games with autonomy and identity in a much less direct manner than he did in The Manchurian Candidate and Seconds (1966), but still finding ways to express it as the racers adventure in extreme zones where they are only as good as their machines: they become something other than human in such zones.
Grand Prix is most famous for its technical achievements over and above its human side, and whilst as I’ve noted that’s not entirely justified, what is certain is that Frankenheimer’s work with Bass, supervising editor Frederic Steinkamp, and DP Lionel Lindon succeeded in creating a new kind of sports film. Whilst the film’s portrait of the sportsman as existential adventurer in search of perfection in the game but suffering in human interactions surely stands in the shadow of The Hustler (1961), its own immediate influence both stylistically and thematically is intrinsic in films like Downhill Racer (1969), Winning (1969), and Le Mans (1971), and stretching through to Chariots of Fire (1981) and Any Given Sunday (1999), before the more familiar style initiated by Rocky (1976) made the recent sports film a dance towards inevitable triumph.
Right from the opening frames, the stylistic boldness of Grand Prix is writ large and in many ways still unsurpassed, as the filmmakers assault the familiar limitations of the frame and big-cinema technique by strip-mining various mediums and approaches. The use of split-screen, an idea in mainstream filmmaking that perhaps hadn’t been seen since Abel Gance’s Napoleon (1927), presents subdivisions that rapidly multiply and turn alternatively kaleidoscopic or analytical. Some shots invoke photo-essayistic technique, capturing detail and momentarily frozen or stuttering vignettes where physical time loses meaning and internal time screws in toward moments of decision and anticipation. One clever motif combines TV, documentary, and New Wave film style in journalistic interviews with the four drivers—their reporting on their personal motives, perspectives, and technical challenges in races are heard in the midst of already unfolding races, providing swift, intelligible exposition and characterisation amidst action.
Frankenheimer and Bass also took care to film none of the races in quite the same manner, varying rhythmically and visually. For example, the French Grand Prix sequence is rendered as a dreamy discursion, the cars dancing in blurs of motion, viewed obliquely through spring flowers, mimicking both Louise’s viewpoint, as she falls under the spell of both Sarti and his sport, and that of the crowd of Sunday folk out to watch the glamorous event. The Belgian race depicts the difficulty of powering along in clouds of flying water, made alarmingly clear by alternations of point-of-view shots from the cars shooting along the narrow roads (with real spectators captured sometimes in the act of dashing across in front of the cars) and high helicopter shots. The vertiginous car-mounted shots, some of which were captured by cameras fixed to Phil Hill’s car in real races, must have been dizzying on the Cinerama screen, and certainly communicate great velocity even on TV. Frankenheimer nixed any under-cranking to give the impression of speed, knowing full well audiences could spot that, and so everything was staged at high speed, though most of the cars in the film were actually Formula 3 racers made to look like Formula 1 cars.
In spite of the fancy visual language on display throughout, Grand Prix belongs to an age of cinema where the immediacy of spectacle entailed dazzling the audience with an overwhelming impression of real thrills with attendant risks. Whereas recent works in a similar vein like the Fast and Furious films or Rush (2013) drench the eye in furious cuts and wobbling camerawork to give the impression of speed and danger, Frankenheimer takes care to show his actors’s faces in cars moving at high speeds in elegant panning shots. This is more startling when you learn that among the actors, only Garner was actually an accomplished driver—in fact, he gained high praise from the Formula 1 aces who helped make the film. Amongst that roster of racers who helped make the film are names that still have the ring of legend for aficionados of the sport, including the aforementioned Phil Hill, Graham Hill, Jack Brabham, and Juan Manuel Fangio. The dramatic shape of Grand Prix emphasises that the drivers are, to a certain extent, interchangeable, and each man succeeds, fails, lives, or dies through complex collaborations. Each driver is victimised by bad luck and the tiny faults in their machines: Nino is the only one not to have mechanical trouble, which is why he’s in front in the overall championship by the last race.
The film contends with the notion that morbid delight in the spectacle of death is the great attraction of the sport, a notion Pat voices outright. The film’s bitter cynicism about the voyeuristic urge, especially those professional voyeurs, the press, is old hat these days, but was much less so at the time. Grand Prix interestingly suggests this is merely the dark side to the need of both audience and drivers to explore the grey zone between life and death and thus “know living more intensely,” as Aron describes it to Yamura. Louise herself tries to cheer up Sarti with this very idea, that he puts something in people’s lives they can’t find elsewhere, a truly invigorating spectacle of challenge where the result can never be entirely known. But Louise is forced to confront the dark side of this dialogue in the raw, hyperbolic instant when she holds up hands smeared in her lover’s blood to a gaggle of photographers, screaming “Is this what you want?”
The finale, the Italian Grand Prix at Monza, sees the drivers taking on a challenge long since banished from Formula 1 racing, as they venture onto dangerous banking that sends them careening at terrific speeds, constantly buffeted by slipstreams and the very road surface. Sarti’s number comes up, as seems curiously inevitable after his chilly encounters with both his wife and Manetta and his admission of love with Louise: a piece of tailpipe falling off Scott’s car causes Sarti’s vehicle to lose control and fly off the banking like a rocket, leaving him dangling bloody in a tree like some pagan animal sacrifice whilst his car explodes in a ball of fire. Manetta displays surprising decency by calling in Nino and surrendering the race to Pete and Scott, who then duke it out unaware of their friend’s death. Pete takes the race and the championship, and invites Scott to share the winner’s podium with him, but any sense of triumph is stymied by the realisation of Sarti’s death. The film leaves off with a poetic vignette of Aron long after the carnival has moved on walking alone around the starting grid at the Monza track, imagining the engine roar of the cars and the announcer naming his comrades, some now gone. It’s hard to imagine a film would be made today leaving off on such a wistful bummer of an ending. The reality around the film’s making bears out the truth of it, too: of the 32 drivers who helped to make the film, 10 would die in races within the next 12 years.
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Director: John Ford
The John Ford Blogathon
By Roderick Heath
This post is part of The John Ford Blogathon hosted by Krell Laboratories.
By the 1960s, John Ford might have expected and deserved a time of general acclaim as an elder statesman and artistic-industrial titan in Hollywood. The most Oscar-laden director in the medium’s history, with nearly 50 years’ worth of popular hits behind him and a legacy that for many defined the very essence of an American director as well as a whole genre, the western, Ford should have been hailed as an old master and given carte blanche to indulge his autumnal vision. He was indeed on the cusp of gaining a new kind of acclaim, one he scarcely knew how to process or relate to, as a singular hero of the auterist critical school. Unfortunately, even Ford faced the fate of too many filmmakers working in a business with little memory, only ledgers—a career that ended not in the grandiosity of a rapturously received ninth symphony or rose-piled farewell performance, but with films of decreasing budget, patronised and dismissed by studios he helped build, as an industry in a swift decline engaged in desperate reorganisation.
Still, Ford was able to make his kind of film right up until the end—or at least he made damn sure by the time they were done they were his kind of film. If he had died after making the knockabout comedy Donovan’s Reef (1963), he would have stowed away his oeuvre with a gently rambunctious, humane fantasia about the joys of friendly fist fights and light premarital S&M, with a spirit of wryness and conciliation sneakily close to Shakespeare’s “The Tempest.” But his swan song was destined to be 7 Women, which saw release on the lower half of a double bill. Thus, he ended his career not with a crinkly wink, but a gob of tobacco-stained spit right in his audience’s eye.
When directors’ days shorten, their films tend to get longer. But Ford’s final feature film clocked in at barely 85 minutes, displaying signs of harsh editing and resembling the rudely functional completeness of a piece of Brutalist architecture. Despite its length, more dramatic tensions bubble under the surface of 7 Women than many much longer films begin to approach. Ford, a director who had always played the imperious tough guy in Hollywood, keeping his sensitive, well-read streak tucked away like an embarrassing birthmark, had long been fascinated with not merely the mythos of the frontier, be it geographical or psychological, but its sociological meaning, which, for better or worse, entailed the arrival of civilisation and stability in unruly and protean places. The act of faith in all of his mature films, even the most conscientiously dogged and questioning, like The Grapes of Wrath (1940) or Cheyenne Autumn (1962), assert that the better angels of human nature could win out over brute sectarianism and social prejudice eventually and find communal unity. In his more challenging works, particularly his last decade’s output, that unity might only be found on the level of individuals, as in The Searchers (1956), Sergeant Rutledge (1960), and Two Rode Together (1961). 7 Women offers no such clear hope. It’s closer in spirit to Samuel Beckett than Samuel Clemens,and contemplates the edge of a wilderness that cannot be tamed any further, tossing up barbarians and fanatics who destroy the sane between them.
The most obvious break with the rest of Ford’s oeuvre is that 7 Women is about women. Female characters were rarely focal points of Ford’s narratives, though his films were littered with strong and varied ones, sometimes taunting the males with independence, but more often representing the essence of civilisation overcoming their men as both overcame the landscape. 7 Women offers an almost entirely female cast left in the kind of frontier outpost where John Wayne, Henry Fonda. or Woody Strode would have stood in their defence. This outpost is a mission school and clinic situated somewhere in the wilds of northwestern China in the mid 1930s. The mission chief is Agatha Andrews (Margaret Leighton), the unquestioned authority, both material and moral, over a small coterie of aides far out of their psychic safety zones. Andrews’ aide is the sparrowlike Miss Argent (Mildred Dunnock), the image of a pinched and tremulously obeisant spinster. Kim (Hans William Lee) is the head of the staff of local men who help keep the mission operating.
Andrews’ two teachers are two relative newcomers, middle-aged Charles Pether (Eddie Albert) and very young Emma Clark (Sue Lyon). Pether has his wife Florrie (Betty Field) with him, and the part at first seem a rather pathetic, misplaced pair: Pether, having harboured a desire to be a preacher, is given to proselytising to his goggle-eyed, bewildered young Chinese pupils when he’s supposed to be teaching them the alphabet. Because Pether could only make enough money for the long-term support of his ailing mother, he’s only just married Florrie, his childhood sweetheart, pregnant though she’s the same age as her husband and perilously close to menopause. The perpetually worried and hair-trigger hysteric Florrie is the mission’s raw nerve and bellwether, listening for news of dread import, with the Mongolian warlord Tunga Khan known to be ravaging the frontier and rumoured to be committing atrocities. Andrews assures her charges that the mission isn’t in danger because she believes Tunga will not attack an American station.
The basis for 7 Women, interestingly, was the story “Chinese Finale” by Norah Lofts, who also provided the basis for the thematically very similar Hammer horror film The Witches, released the same year. Lofts’ fascination with independent women battling hostile forces, both internal and external, often encompassing the collapsing fringes of the declining colonial era, crossbreeds surprising neatly with Ford’s sensibility. A schism that commonly arises in Ford’s films between the genuinely committed and the destructively pompous is here given new context and taken to an extreme, as Andrews is quickly faced with as complete an opposite as she could expect. The mission has been without a doctor for some time, with the last two having pulled out at the last minute and Florrie increasingly worried about facing giving birth without medical care. Charles is sent to fetch the new arrival, but returns confusedly without anyone. Days later, the doctor arrives: Dr. D. R. Cartwright (Anne Bancroft) turns to the camera with a sleight of Ford’s hand that calls back to the similarly great introduction of the silhouetted Ringo Kid (John Wayne) in Stagecoach (1939). Similarly, just as Woody Strode’s Sergeant Rutledge was the new type of indomitable American hero, Cartwright is Ford’s type of woman, defined as creature of imperious action and touching the outer edges of androgyny with short curly hair, leather jacket, and boots.
Cartwright soon reveals herself more than ready, whether she means to or not, to shake up the mission. A drinker, smoker, hard-bitten professional, and probable atheist, she quickly upsets the niceties of the mission’s social life, arriving at the dinner table with a smoke in hand and making her unfamiliarity with saying grace readily known. Real conflict between Cartwright and Andrews combusts when Cartwright, after inspecting Florrie, tells both Pether and Andrews that she would be better off in a proper hospital rather than risking birth in the mission. Andrews explains to Cartwright that each of the mission workers is “a soldier” and that Florrie will have to take her chances. Cartwright explodes at this, accusing Andrews of punishing Florrie for the obvious fact that she and her husband had sex in the mission and calling Andrews a small-time dictator. Argent tries to mollify and chastise Cartwright for disturbing the peace. Soon, Cartwright is pitched into an unquestioned, if temporary, authority when she detects signs of typhoid in refugees streaming through the mission gates, and institutes a quarantine.
Just before Cartwright recognises the disease’s presence, the mission welcomed a group of refugees, including Miss Binns (Flora Robson), Mrs. Russell (Anna Lee), and Miss Ling (Jane Chang), three workers from a British-run mission that’s already been raided by Tunga Khan. Andrews quietly rejects their offers to lend a hand because they’re a different denomination and might further upset her little empire, but Binns has sufficient experience in nursing to aid and relieve Cartwright. The labour of dealing with the epidemic still falls most heavily on the doctor’s shoulders, whilst Pether works to exhaustion with the mission’s local workmen to burn infected clothing and bury the dead.
Although Ford certainly didn’t mean for 7 Women to be his last movie, its motifs connect to a vast swathe of his films with a summative work’s clarity and concision, but not in a manner that suggests any kind of peace being made. The isolated setting and the drama’s compressed, playlike structure analysing a gallery of besieged characters, inevitably recalls not just Ford’s westerns, but also The Lost Patrol (1934). As with that early adventure film, a less familiar setting allows Ford to reduce the enemy “other” to something close to abstract symbol, as opposed to his increasingly fraught and empathetic depiction of Native Americans. Ford’s famously strong patriotism, religious conviction, and interest in social niceties and hierarchies were often counterbalanced by a contemptuous attitude to false versions of those faiths—prissy, empty piety was usually portrayed as a potent, but individual ill in Ford’s earlier works like Stagecoach, like the embezzling bank manager declares “What’s good for the banks is good for the country” and the women who chase Claire Trevor out of town, or How Green Was My Valley (1941), where the good minister is tormented by self-righteous parishioners. Perhaps the Ford work 7 Women feels in most immediate dialogue with is Fort Apache (1948), concentrating on an isolated locale where the little rituals that hold the civil balance are threatened by the arrival of a new figure of power, and the nature of such power is analysed in successive postures, as an increasingly irrational commander is revealed as a straw dummy whilst a cooler subordinate’s moral pragmatism can’t save the day. The dialectic of the two character types helps interrogate the difference between authoritarianism and leadership, and on a deeper level, between existential reaction to changing circumstance and adherence to unyielding codes of humanism and fanaticism. Leighton and Bancroft are cast in the Henry Fonda and John Wayne roles, respectively, with the newcomer as the voice of reason rather than that of vainglory, who exposes the whole project as a kind of sham, if perhaps a necessary sham.
The underlying drama is given a peculiar, deeper piquancy by the half-stated competition between Cartwright and Andrews for influence over Emma. The competition and its stakes are radically different for each woman, however. Cartwright recognises Emma as a young, fresh personality who she thinks should get out of the mission life before it sucks her dry. Andrews is powerfully in love with her pretty blonde charge, an attraction made painfully clear in an early scene when she catches sight of Emma partly undressed and her face contorts with bottomless pain and longing. During the quarantine, Cartwright is awakened from a few snatched hours of sleep to treat Emma, who has fallen to the disease. A moment of exhausted communion between Cartwright and Andrews comes when both sit at the tree at the centre of the mission compound—literal and spiritual axis of the mission—where earlier Andrews had been able to briefly take hold of Emma’s hand. Andrews, in her daze and grief, speaks of burying her emotions in her work. But that’s not working anymore. The seven women of the title do not include Cartwright, but rather the missionary ladies from whom she stands apart. Yet, Cartwright is certainly the hero of the film, a distinction that is quite deliberate. Her affectations rupture every presumption about womanhood seemingly upheld by the missionaries, but more than that, a carefully laid system of assumptions about what constitutes cohesive social values and duty of care. When she gets drunk after her tending to the sick, she incurs icy recriminations around the teetotallers’ table, and alludes to the lousy career choices she faced as a doctor in the U.S. where she worked in poor urban hospitals and finally fled after a love affair with “the wrong guy.”
Ford’s gift for realising character types with Dickensian vividness in the briefest of cinematic shorthand is apparent through 7 Women, occasionally touching the edges of camp caricature, as with Florrie’s early, quick leaps to florid worry and Mrs. Russell’s vehement reaction to Cartwright’s bottle of whisky. The casting certainly makes use of the actors’ screen personas from prior roles: Lyons, who had found brief fame acting in Lolita (1962) and then appeared in Night of the Iguana (1964), might well have been justifiably tired of playing objects of obsession for middle-aged pervs, whilst Leighton specialised in playing unstable, repressed figures, and Albert replays aspects of his role in Robert Aldrich’s Attack! (1956). But Ford and his screenwriters Janet Green and John McCormick complicate the schema with a vividness that is just as swift and precise. Ford’s visual language is deftly functional, yet always telling, usually perceiving this motley collective in group shots that survey them in a manner reminiscent of classic Dutch art’s group portraits and social studies, luminous faces amidst dark surrounds rendered by cinematographer Joseph LaShelle’s muted palettes dominated by shades of brown and grey.
Close-ups are privileges and dominance of the frame in contention: Andrews, at first unquestionably at the forefront of the visuals, is forced to contend with Cartwright in squared-off, geometrically balanced shots that see the two women holding each side of repeated shots. Andrews is pushed into the background and then generally cleaved from the group as she retreats into herself. The expansiveness of Ford’s cinema at its height is nowhere to be found here. Gone are the wide-open landscapes and languorous, enfolding studies in binding social ritual, and even the comic relief of boisterous brawling for blowing off steam (a welcome excision perhaps), something that the mission’s inhabitants have, quite literally, forbidden themselves.
The world beyond the mission walls becomes not free space, but oppressive zone of nullity, whilst its interior is dominated by narrow rectilinear shots in the shadowy hallway and dining room, cramming in upon the characters, a moral and psychological pressure cooker that quickly begins to work. Much like with Fritz Lang’s later Hollywood films, a pinched budget and lower expectation steered Ford back to a minimalist, interiorised, semi-expressionistic quality like a reflexive return to the art of the early cinema both men understood well. A nightmarish quality does permeate many moments of 7 Women, often evoked in shots staring down the oppressive length of the mission’s central corridor, where Pether retreats in agony as Florrie, locked away from the rest of the mission to keep her and her child safe from disease, shouts out to him with shrill, peevish demands; you can almost feel the mutual sense of long-cheated love turned into grinding misery. Much later, Cartwright, draped in exotic finery that entails submission to an alien, personality-erasing force that turns her into a ghost of other ages, stalks the same space with a lantern, planning death and deliverance. The social structure of the mission survives the crisis of the epidemic but cannot withstand the portents of Tunga Khan’s coming, first ominously suggested by a distant infernal glow on the horizon as a town burns. Ignoring Andrews’ angry cries, government troops flee the area, stripping the mission of protection both actual and psychological.
Following his back-breaking and depleting service during the epidemic, the imminence of a new danger finally shocks Pether out of his nervous timidity as he decries his vain actions in dragging his wife with him to this place, and vaults him into a newfound zone of confident command. Realising the exposed position of the mission once the soldiers leave, Pether assumes a take-charge attitude, telling everyone to get ready to leave, and sets out with Kim in the mission’s single, old jalopy to find out what’s going on. Later, the sound of the car’s horn calls a watchman to open the mission gate, only to allow a band of horsemen to charge in and conquer the outpost, the horn now a detached relic of conquest.
Kim, brought back to the mission as a captive, recounts Pether’s heroic but tragically absurd death in his first act of selfless valor—trying to intervene in a rape. Tunga Khan’s men then kill Kim at Andrews’ feet, sparking her to erupt in rage and sorrow. Tunga Khan (Mike Mazurski) has the women locked up in a supply shed, intending to hold them for ransom. Miss Ling, an aristocratic Chinese woman, is singled out for humiliation and abuse. Of course, Florrie goes into labour in the shed, still beggared by her husband’s sudden, fatal display of bravery. The reduction of space to the airless and comfortless shed precipitates Andrews’ total collapse in desperate detachment even as the others work to help Florrie give birth. Mother and baby survive the ordeal, and even Tunga Khan and his men are delighted by the arrival.
The beauty of 7 Women lies largely in a contemplation of its characters as beings in flux, fitting a film that seems to be resituating Ford’s eternal frontier as a place of the psyche where new worlds are at stake. Ford allows each character a theatrical moment that reveals something crucial about them, but then watches as each displays different facets under intense pressure: Pether’s transformation and Andrews’ slow crack-up are the two most overt, but by film’s end, most of the characters are revealed as, or pushed to become, the opposites of what they seem at the outset. Even the pathetic and annoying Florrie gains a peculiar dignity in hard-won perspective and the calm that comes from contemplating truly difficult circumstances. Indeed, dignity is a true currency in 7 Women, valuable to those who have it, those who want it, and those who want to take it away from others. Early in the film Andrews tries to assert her influence over Emma by describing Cartwright as superficially exciting but spiritually “dead,” a proposition Emma instinctively rejects. Indeed, as the film continues, one watches the painful death of Andrews as a personality as she’s consumed by repression and loses all dignity in the name of retaining it. Tunga Khan’s main pleasure is to subjugate personalities with pride, first with Miss Ling, who is raped off-screen and glimpsed being forced to tend to Tunga Khan’s concubine (Irene Tsu) as a serving maid. Yet, when Cartwright asks her how she is, Ling replies with cool fortitude, “I’m alive.”
By the film’s standard, Ling is the first to win the ultimate victory of retaining her sense of self in the face of trial. Cartwright herself becomes the next object of Tunga Khan’s predatory interest as her displays of fierce will and powerful personality intrigue him more than the other women, even the pretty but colourless Emma: only Cartwright, who, in her fearsome independence seems both an emissary from a feminist future but also a more ancient, uncurbed personality, an Empress hiding in riding jodhpurs, can offer Tunga Khan the unique pleasure of both robust erotic excitement and the pleasure of its submission. This desire becomes a weapon Cartwright seizes even at the cost of momentary degradation, as she makes a deal with Tunga Khan to have sex with him in exchange for better treatment of the prisoners and provisions for the baby. It’s strangely appropriate that Ford’s long career of portraying hard-drinking, asocial, highly talented professionals is crystallised in a female figure who belittles even Howard Hawks’ tough women whilst strongly resembling them, because unlike them, Cartwright isn’t just functional in a masculine world, she is, as she says herself, “better!” She meets her sleazy captor before fucking him with a cool-eyed, smoke-spouting smile that levels mountains. There’s a definite, deliberate note of black humour in the way Ford portrays the Mongol brutes, signalled first by having the gall to cast Mazurski and Woody Strode (as Tunga Khan’s “lean” lieutenant) with a straight face as their leaders, and confirmed in humorous asides until a climactic moment of death when one drops dead with the suddenness of a Loony Tunes character after ingesting poison.
Like Lee Marvin’s eponymous thug in The Man Who Shot Liberty Valance (1962), Tunga Khan and his men are on hand to embody primal masculinity as wild and juvenile proto-punks who delight in assaults on the trappings of civilisation, loping not out of the real steppes but from the recesses of modernity’s nightmares. There’s also a similarity to the kinds of crude, but gentle-souled giants Wallace Beery and Victor McLaglen played for Ford, stripped of their virtuous simplicity and reduced to beasts with appetites. They rant, smash, tear, rape, pillage, murder, and give boisterous stage laughs. Tunga Khan and his lieutenant are in the midst of a silent power struggle, a struggle that mirrors the one between the women but is played out in different fashion, signalled in a series of silent postures, as the lieutenant makes a play to impress Cartwright before Tunga Khan by engaging in a wrestling match. Tunga Khan immediately recognises the unspoken challenge and strips down to fight his aide himself, quickly and brutally cracking the man’s neck in combat, whilst Cartwright watches, smoking a cigarette with sardonic fascination. Rank prostitution for a good cause scarcely bothers Cartwright, who’s probably had one-night stands in Chicago as fetid and clumsy as Tunga Khan probably is, but Andrews, when she learns what’s happened, works herself up into a glaze-eyed tantrum, calling Cartwright the Whore of Babylon and other cute biblical phrases. Soon, Andrews has lost what little respect and patience the other women could show her: by the very end even Miss Argent snaps with livid anger, “I never want to hear another word from you as long as I live!”
7 Women stands up with a crucially similar film released the same year, Robert Wise’s The Sand Pebbles, as the first work put out by Hollywood that feels assuredly like a metaphor for America’s deepening involvement in Vietnam. It certainly comprehends with surprising self-criticality and grimness the potential problems of an age of global reach where do-gooding blends problematically with cultural colonisation, filtered through the (then) not-so-distant past: Ford, who felt compelled to defend the war later, seems to have offloaded all of his psychic discontent here. The feeling that something is about to crack up nastily haunts 7 Women, geopolitics and sexual politics and even individual identity itself entering a no-man’s-land where all will be forcibly redefined, as if modernity is a bellows stoking every precept to white hot. The finale vibrates with anxiety and darkness as Cartwright, at Emma’s prompting and faced with the probably death of Florrie’s baby if not freed immediately, agrees to sell herself to Tunga Khan as permanent chattel to secure the release of the other women. This works, and Cartwright appears to the other prisoners now wrapped in the clothes of Tunga Khan’s concubine in a bleak gag that finally sees Cartwright forced into the part of traditional, doll-like female, and the seven women are carted away from the mission, The broken Andrews remains, awed by the spectacle of sacrifice required and given, echoing the similar self-sacrifice that defines The Man Who Shot Liberty Valance.
The missionaries’ last sight of Cartwright is beautiful and chilling to equal degree, the doctor standing in her Chinese garb holding a lantern, aglow in near-darkness. Ford saves his greatest touch for a finale as memorable in its way as that of The Searchers, as Cartwright stalks the empty halls of the mission, the audience already forewarned she’s going to try something deadly and forced to watch it play out. Mutually assured destruction is the nihilistic metaphor at the heart of Ford’s swan song. Cartwright gets one of the most blackly amusing and stirring kiss-off lines in film history as she cracks her cup against the Khan’s and toasts, “Here’s to ya, you bastard!” She waits until the Khan drops dead from his poisoned drink before swallowing her own. Ford fades to black as she leans back to be embraced by the dark.
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Director/Screenwriter: Jean-Luc Godard
By Roderick Heath
One of the storied events of film history, Jean-Luc Godard’s Breathless (1960) swiftly gained a reputation as a revolutionary moment in how movies were watched and made. Released in close company with Francois Truffaut’s The 400 Blows and Alain Resnais’ Hiroshima, Mon Amour (both 1959), Breathless surpassed them in establishing the New Wave as a radical aesthetic, a hip posture, an anti-cliché about to become a new norm. The New Wave directors became media darlings for a time, a perverse position for a bunch of young artists, mostly male, who had defined themselves through opposition to the status quo in art, politics, and commerce. Godard’s marriage to Anna Karina, a young actress, model, and singer he had elevated to movie stardom in his follow-up work, The Little Soldier (1960), even made the covers of celebrity magazines in France. Breathless was a deeply sarcastic take on the gangster film as ransacked by Godard’s peculiar aesthetic and intellectual sensibility, colliding genre motifs with pop art’s method of self-conscious quotation and ironically realistic contrasts. The Little Soldier essentially rewrote his debut in more immediate political terms, only to be banned and released well out of sequence in Godard’s development, and for critics at the time, it helped to muddy that development.
Une Femme est une Femme, Godard’s third work, was then released well before The Little Soldier. The film struck many as a comparatively messy and minor by-product of the director’s fearsomely intelligent, but contradictory impulses, with his habits of genre remixing and existential inquiry in full flower, as well as a sour auto-critique of the sudden, new-found stardom and opening doors for the movement. Certainly, as Breathless wrestles with the uneasy relationship between Godard’s love of film’s gaudy lies and his sense of life and honesty, Une Femme est une Femme explores the same territory, but more intimately: part send-up of Hollywood musicals, part valentine to them, with the flashy but distanced regard of pop art, it’s also a deeply personal and abrasive take on young love and a celebration of Godard’s fresh adoration of his leading lady, Anna Karina. Indeed, Une Femme est une Femme feels, even more than Breathless, like a film other directors tried to make dozens of times over in the following 10 years without quite getting the point. Godard litters the film with sight gags and bits of comic business that suggest he’s randomly spliced in scenes from silent slapstick films and random spritzers of Frank Tashlin, inventing an attitude of free-form zaniness which would define much Swinging ’60s cinema.
But Une Femme est une Femme is far more sardonic than its progeny, made clear enough from the opening minutes, as Karina’s character, Angela Récamier, stalks Parisian streets with Michel Legrand providing a floridly jaunty pseudo-Hollywood score, only for the music to cut out constantly, as if coming from a record player with a loose cable somewhere, leaving only casual street noise audible. This proves a boldly Brechtian touch, and Godard continues to work variations on this notion, having scenes unfold in everyday fashion and then suddenly rupturing the texture by having his characters break into bits of comic business—self-conscious absurdity alternating violently with kitchen-sink realism. The Paris on screen isn’t the pretty wonderland of An American in Paris (1951) or Can-Can (1958), even in this, Godard’s first colour film; shot in the Strasbourg–Saint Denis area, it is cramped, dirty, almost lugubrious, but also entirely alive, vibrantly organic, a place where people, not advertising placards live.
But Angela states her wish to act in a musical starring Gene Kelly and Cyd Charisse, and she and her fellows constantly pose and playact as if about to turn their lives into one. Angela first appears strolling past shop windows in a blazing-red umbrella hat that looks just like a prop for a Technicolor musical. She walks into a café, plays Charles Aznavour on the jukebox as if to provide the scene with a ready-made score, then hurries off, delivering a quick wink to the camera, putting in play Godard’s subsequent, constant blows at the fourth wall.
Angela quickly runs into her boyfriend, Émile (Jean-Claude Brialy), in a news agency, where Émile amuses himself by recommending books to a couple of young boys, who scoff at his selection: “Have you got anything more . . . sexy?” they ask, summarising Godard’s wry understanding of popular audiences in one quip. Angela thumbs through a book on childbearing, and it becomes apparent that the couple are seeing each other for the first time after a row, and indeed, the film depicts one long period of turmoil in their lives, albeit turmoil they keep trying to turn into antics.
Angela next meets her and Émile’s mutual pal Alfred Lubitsch (Jean-Paul Belmondo), who has a crush on her and engages in constant, glib flirtation. Angela finally makes it to her job, which involves singing and dancing, but in a strip club: Raoul Coutard’s cinematography abruptly drops handheld camerawork for swooping, room-scanning tracking shots, gliding through this fleapit wonderland with romantic zest, noting sexy performers and grimy old cleaners equitably, with careful use of coloured costumes that shout out to Vincent Minnelli. A pianist seated in the corner sees Angela come in and strikes up an appropriate musical theme. Angela’s joie de vivre and a little tacky showbiz craft—she dons a sailor costume and bathes under three-colour light—turn the club into a cheery place of transformative energy. This, Godard’s cleanest and cleverest joke, is a mere set of cuts between Karina advancing on the camera as she commences her song just like a musical heroine, and then switching to her viewpoint, which reveals the grimy dive and its bemused and seedy patrons perceived in all their depressing smallness. “Works of art are the 40 days of Nature’s glorious existence,” one of Angela’s fellows quotes to her from the book she’s reading, and Angela shrugs, getting on with her own version of art as glorious existence, no matter how stymied.
New Wave icon Jacques Demy made his famous musicals in a key of earnest largesse with a subtle overtone of worldly realism, rather than the sarcasm Godard constantly wields here. He described his efforts as trying to create a “neorealist musical,” but Une Femme est une Femme never actually becomes the musical it threatens. Much of the film is actually devoted to a series of skittish, emotional engagements between Émile and Angela, something at which Godard, from the long bedroom chat in Breathless through to the epic freeze-out session in Le Mepris (1963), was proving himself a master, with Brialy’s sharply handsome, slightly hawkish face betraying Émile’s boding aggravation with his lover.
At their apartment, Émile finally learns what seems to be bugging his flighty mate: she wants a baby, “in the next 24 hours,” but he’s saving himself for a big bike race on the weekend. This comic explanation partly obscures Émile’s sexual detachment from Angela exactly when she’s feeling what seems, to the male viewpoint, an arbitrary yet overwhelming desire for a child, a desire from which Émile instinctively shrinks. The couple’s bickering becomes so critical that at one point they cease talking, and so begin conversing rather through the covers of books they pluck from their shelves. Finally, the couple only half-joke when they ask Alfred if he’ll do the work of impregnating her, whereupon he quips, “I don’t know if this is a comedy or a tragedy.” This is Godard’s second mission statement, as he seeks to muddy the waters of genre and reception: a variation on it is spoken later, this time amended to, “I don’t know if this is a comedy or a tragedy, but it is a masterpiece.”
Another of Godard’s overtly Brechtian stunts sees him pan his camera back in forth in a slow arc, surveying the apartment whilst Angela and Émile sit in an embrace during a lull in their storm, with words explaining the inner purpose of their actions and the nature of their predicament (“It’s because they love each other that things will go wrong for Émile and Angela.”) flashing on screen. This gives their motivations rather more depth than their picayune actions would indicate, absolving them of being mere stereotypes and rather suggesting their game is more dangerous emotionally than we think: each message confirms they love each other, whilst also warning that they’re excessively cocky in regards to each other because of that love. Godard’s strong romanticism is the secret lode of Une Femme est une Femme, coexisting with and battling his ruthless analysis and overpowering male gaze turned on Karina. “Men are such cowards,” one of Émile and Alfred’s female friends comments with jocular incision. “It makes up for the nastiness of women,” Alfred ripostes.
The film’s title is both leitmotif and punchline, harkening to a brand of gendered mod comedy popular around the time, reducing Karina’s “femaleness” to a series of pop art identifiers and then wringing them dry. Just as Alfred presents a potential third corner to the relationship of Angela and Émile, so his name suggests another intersecting cinema tradition—the light and deceptively frothy sex comedies of Ernst Lubitsch. In Lubitsch as well as in many musicals, the hope of the Shakespearean pastoral is raised, where relationships can begin, end, or transform according to natural whims in zones where social laws don’t much matter; Godard dangles this hope before his heroine even while suggesting the danger in the world she actually lives in.
Nonetheless, exasperated by Émile, she does finally turn to Alfred. Angela and Alfred’s hook-up is, nonetheless, a glum and cross-purposed meeting in a café, where Alfred tells a joke that comments on Angela’s imminent infidelity. They both descend into reverie whilst listening to another Charles Aznavour song, the usual kinetic rush of a musical sequence here turned into a static, eddying emotional impasse. “What must I do to prove I love you?” Alfred asks, and suggests banging his head against a wall; when Angela hesitates, he leaves the café, crosses the street, and does just that. Angela rushes off to make Émile’s lunch, but tells Alfred that she’ll signal to him by lowering their apartment’s external awnings whether she’ll be coming back to him or stick with Émile. Alfred waits outside, but sees the awnings slide up and down in confusion.
Godard sends Angela into her seemingly inevitable transgression with Alfred, whilst Émile angrily searches for her without success. When he finally gives up, he picks up a hooker to expiate his anger. Looking at the prostitute lolling in a shot patterned after Henri Matisse’s work (Matisse earlier is glimpsed in TV documentary Angela watches) of sensual beauty with enfolding reds and blues and converging, clashing patterns surround beautiful flesh, Émile has an epiphany, as he decides, “We’re intolerant, and we’re evil.” Thus, Godard sets up his narrative to end on a joke, as Émile can’t really get angry at Angela for sleeping with Alfred, and indeed her purposeful action finally forces him to cover up his lack and sleep with her, too, just to spiritually, if not literally, impregnate her. The film ends on a French, almost Serge Gainsbourg-esque pun as Émile mutters that Angela is “infâme” (vile), and she responds, whilst grinning at the camera, “no, I’m une femme.” It’s a calculated travesty of the leave-’em-laughing final note of many a buoyant comedy even as it mimics them and the film’s contrapuntal mood behind the official grins and hipster loucheness reveals it to be a contemplation of the sorts of stupid things young lovers do to each other. Godard also conducts an invasive enquiry into what exactly defines women, or rather, his woman: when Émile confronts Angela after her return from Alfred, Godard’s handheld camera becomes Émile, darting and looming as she’s interrogated, the camera gaze becoming the inescapable, probing perception of a man who can grasp everything but the essence of what he loves.
In spite of the serious underpinnings and the acerbity of the aesthetic, Une Femme est une Femme is perhaps Godard’s funniest film, with a wit and a sense of rubbery good humour throughout that’s light years away from the director’s subsequent shift into oft-didactic art. Sight gags and meta-humour abound throughout, most of it feeding into Godard’s overall approach, as Belmondo mentions his pal Burt Lancaster and chats with Jeanne Moreau in a bar, asking her how shooting on Jules et Jim is going. Karina chats with a friend played by Marie Dubois, star of Truffaut’s Shoot the Piano Player (1960), who mentions she’s reading, yes, Shoot the Piano Player, but gives the title in charades rather than words, whilst Godard accompanies her gestures with sound effects.
Vivre sa Vie, Godard’s immediate follow-up, by contrast, couldn’t seem more different at first glance. Even shorter than Une Femme and shot in black and white, it is a spare, bleak, tough-minded portrait of a heroine making choices that will destroy her, almost entirely lacking humour. And yet, Vivre sa Vie has a similar metre and meaning to its title, stating its heroine’s wilful agency, even as it begins to interrogate it. The film also displays Godard’s continuing, transfixed interest in Karina, casting her again as a frustrated actress falling into seamy circumstance, this time as a prostitute. If there’s a sophomoric quality to Godard’s anarchism in Une Femme redeemed by his great skill, a similar pretence is detectable in Vivre sa Vie’s determinedly sober artistry, but again transfigured by Godard’s rapidly evolving cinematic sensibility.
Where the overt politics of The Little Soldier got Godard in trouble, in these two films he introduces such perspective almost randomly: Angela and Émile’s flat is suddenly searched by cops who object to their reading a leftist newspaper, and in Vivre sa Vie the heroine flees the scene of a gun battle between Algerian terrorists and authorities. Thus, violence and suspicion are backdrop to both dramas. Vivre sa Vie is divided into 12 episodes, each one preceded by a chapter title that announces the upcoming events in a manner reminiscent again of Brecht, but also harking back to the 18th-century novel. Such harkening formalism declares Godard’s shift into a new, more analytical form of drama, whilst the visual language shifts again, sometimes fragmenting into sharply edited, photo-essay-like compositions, or distanced cinema verite study.
The opening sequence, depicting the break-up of Nana Kleinfrankenheim (Karina) and Paul (André S. Labarthe), finds them seated at a bistro counter with their backs to the camera, faces only partly visible as they converse. The archness of the conceit is mitigated by the precision with which it depicts the alienation and anonymity of the two, and sharpening awareness of gestures, as when Nana touches Paul’s head in consolation. Nana (named for Emile Zola’s courtesan heroine) resents Paul’s indifference to her ambitions and inability to make her feel special, a need that simmers beneath Nana’s desire to become an actress. The two reach an impasse in conversation and so play the most forlorn game of pinball in cinema history, as Paul recounts the content of an essay written by a young student of his teacher father: “A bird is an animal with an inside and an outside. Remove the outside, there’s the inside. Remove the inside and you see the soul.” The peculiar, childish metaphysics of this tale echoes through the rest of the film as it strives to comprehend Nana’s soul via exteriors.
Nana leaves Paul and their young child and gets a job working in a record store, but finds supporting herself difficult—she’s locked out of her apartment and bundled away by pals of the landlady when she can’t pay her rent. The precision of baseline economics is portrayed as Nana’s rent problems are caused by the absence of a friend she loaned 2,000 francs to, and that she tries to borrow off another friend in a kind of perpetual displacement of debt. Godard signals his connection to, and perspective on, Nana when he shows her in a darkened movie theatre, wrapped up to the point of tears in watching Carl Dreyer’s The Passion of Joan of Arc (1928). This scene works on several simultaneous levels. It’s Godard showing off his immediate inspiration and cinematic memory. It’s a depiction of Nana’s soul, inverted by becoming lost in an artwork, and a portrait of her desire to achieve the same transfixing power as Falconetti on the screen. It’s an auguring of Nana’s fate, confirmed as, late in the film, silent film titles like those in the Dreyer film begin to flash on screen in place of dialogue.
Nana hooks up with a publicist and a photographer who takes portfolio shots of her, both of whom essentially offer a cost-free bed for the night. Finally, she’s arrested after an altercation with a woman over some dropped money. This brush with criminality presages her slide into prostitution, communicated with brilliant concision as Godard moves from regarding prostitutes from the viewpoint of a “normal” person riding in a car, to Nana herself treading the footpath, hunched in pensive expectancy, designated by her dress as a low-rent streetwalker. Godard repeats the scanning shots of waiting hookers, but now from Nana’s closer perspective, every face a study in thwarted and damaged interiors via bored, lacquered, anticipating exteriors.
The telling contradiction of Vivre sa Vie is that it was Godard’s most coolly stylised and intensely composed film to that point, and also his most deeply felt, perhaps the most immediately emotional of his career. No accident, either, it was borne of the direct and painful tensions in Godard and Karina’s marriage, as she had almost left Godard after an affair with an actor and then purportedly attempted suicide after his stormy reaction. Godard’s vow to create a true tragic vehicle for her talents produced Vivre sa Vie, but it didn’t satisfy Karina’s desires. Indeed, it could be called an anti-tragedy, consciously cutting away catharsis and questioning the usual linkages that define the actions in tragedies. Transforming Karina from the iconic, wilful coquette of Une Femme into a tragedienne with a Louise Brooks bob, Godard is fetishizing his wife, but also trying, in that neurotic manner of men throughout history, to know his woman by looking to some primeval essence, and falling short. Thus, Une Femme and Vivre sa Vie are two sides of the same coin. Godard suggests Nana has a crisis of her interior life, and is attracted to the idea of being an actress to experience a multiplicity of identities and make up for the mundaneness of her actual being, whilst several characters remark on her propensity for parroting the statements of others. But she’s also convinced that action entails nature and self-direction, hence the title: “I turn my head, I am responsible…I forget I am responsible, but I am.” Godard casts sublime doubt on the notion, noting the random and externally imposed demands that force Nana’s hand, especially once she surrenders autonomy to inhabit the role of prostitute.
The film’s most discomforting scene comes when Nana picks up her first john: Godard nervelessly follows the pair as they get a room in a seamy hotel, negotiate price, and go through all the niceties, whereupon the client clasps Nana in an embrace and tries to kiss her, but she resists, her anguish plain amdist the man’s frenzied invasion of her being. Nana soon encounters Yvette (Guylaine Schlumberger), an old friend who also has become a prostitute after her husband’s impoverishment and imprisonment. Nana meets Yvette’s pimp, Raoul (Saddy Rebbot), and though Yvette gives Nana a contact to work in a decent brothel, Raoul convinces her to join his stable. Godard zeroes in on Raoul’s capacity to play proxy boyfriend as he depicts Nana watching Yvette and Raoul playing at the same pinball machine she and Paul were at earlier. Indeed, Nana half-consciously gives herself over to this idea, even after she’s seen Raoul’s ledger with each of his girls’ earnings laid out, in part because Raoul readily coddles her desire to be seen as special, even in this profession. Nana’s initiation into true professionalism, and Raoul’s confidence, is suggested obliquely during a montage showing Nana’s work, whilst Raoul answers her questions about the business with the dry data-recounting style of a documentary voiceover. Soon, Nana is confident in her role, even released, as she easily directs the men who come to her and adapts her act to the needs of the moment.
Godard opens the film rather differently to his usual pop-art, billboard-like flashes, photographing Karina’s face from shifting angles like a studious profiler. Throughout the rest of the film, however, her face is often obscured, sometimes in shadow, or with her head turned three-quarters away from the camera, reduced at times to a mere walking hairdo. Framings are often oblique, bodies and faces arranged at their edge—other actors are repeatedly subsumed in the same way. Only Karina is allowed to dominate any shot, to be the single face, except for the young man who is the object of her desire. People become abstractions or exiles in their own little spaces very easily in this cinematic lexicon. The early scene in the record store where Nana works is done in one long shot that continues well past when the nominal actions it describes ends, scanning the nondescript world beyond the shop whilst Nana listens to another shopgirl read a vivid piece of romantic schlock in a pop magazine full of dramatic epiphanies.
One long scene describes the limit of Nana’s new “success” as she wanders the halls of a hotel to find another hooker to join a threesome with a john in a bleak, miniature odyssey through vertiginous-walled corridors where anonymous faces disappear behind anonymous doors for carnal pleasures glimpsed as studied postures. In the end, she finds herself left out when she brings in the other girl, so settles down to smoke a cigarette and await the client’s pleasure. That Nana is still, in essence, a frustrated performer is made doubly clear as Raoul meets to talk with some business acquaintances in a pool room: bored and itching to be centre of attention, she prods the men, and one good-naturedly gets up to perform a piece of vaudevillian mimicry that gives her a laugh. She then starts dancing around the room, ostensibly trying to prompt a reaction from Raoul, but actually for the benefit of a good-looking young man (Peter Kassovitz) playing by himself at the pool tables. Nana is at once peculiarly transcendent here, painting the seedy place and circumstance with her joie de vivre, and also pathetic, using up her essence to be left floundering.
Nana encounters an aged philosopher in a café (played by Godard’s own intellectual mentor Brice Parain), who happily engages Nana in discussion about various existential quandaries. “Love is a solution—but only if it’s true,” he tells Nana, obliquely warning her to beware of convenient substitutes and untruths, after recounting Porthos’ demise from Dumas’ Twenty Years After, crushed by a weight after being paralysed by the sudden onset of self-awareness that severs his hitherto instinctual survival capacity. The implication of Parain’s quote for the drama as a whole is fascinating, as it suggests that mere survival, the business of getting through the day, is still what keeps most folks functioning. As long as Nana obeys that logic, she prospers. When she resists it, she comes to grief. Somewhere between Godard’s vignettes, the handsome young man becomes Nana’s lover and is rediscovered sitting about her apartment reading Poe to her, an excerpt from The Oval Portrait in which a man gazes longingly at a portrait with the fiendish need to get beyond the image’s taunting beauty. This is one of those classic moments of relevant irrelevance Godard was so fond of, where another variety of artwork is suddenly privileged in cinema’s usually remorseless love of itself, and provides self-commentary on Godard the portraitist, creating his artwork and destroying his love object.
Godard takes this likeness literally as he sets up Nana’s death. Raoul suddenly sells her to some gangsters in exchange for a sum of cash, his justification being that she’s been turning down too many clients. But the handover goes awry, as Raoul realises he’s been underpaid, whilst the gangsters seem fairly eager for a reason to gun him down. Nana is quite literally caught in the middle as Raoul uses her as a human shield: one of the gangsters’ bullets hits her, and then Raoul shoots her himself, seemingly deliberately, and flees, leaving her sprawled on the road. Coutard’s camera tilts down a bit, as if to register shock and desolation, and then cut to black: that’s a wrap. This end is both deeply distressing and blindingly fast, a terrible demise for a woman so full of “life to live,” brought low by her own supposed choices, but finally used up as a pawn. But there’s also Godard’s dispassionate disassembly of genre here, too. Having rejected the original ending he came up with as middling, he went for full-bore tragedy, but then subjected that idea to a radical shift: Nana’s death is almost offhand, the fate of a peasant and plaything, a victim of human commodification and her own sublimation of it. Godard creates his Joan of Arc, but rather than give her the glorious martyrdom of auto-da-fe, leaves her like rubbish in the street.
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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: Anatole Litvak
By Roderick Heath
Peter O’Toole’s death last December was a hard blow. One of a formidable battery of theatre-trained talents who found movie stardom as a minor cultural explosion regenerated British performing and cinematic arts in the early ‘60s, O’Toole had electrifying skill and intelligence as an actor. Of course, tributes to O’Toole’s career zeroed in on inarguable highlights. His name-making lead performance in Lawrence of Arabia (1962) is a textbook of what film star acting can be. His second turn as Henry II in The Lion in Winter (1968) combines dramatic largesse and cinematic intimacy with hypnotic finesse. His high-comedy roles in The Ruling Class (1972), The Stunt Man (1980), and My Favorite Year (1983) readily stir fond memories, and the frail but keen intelligence in his late performances in Troy (2004) and Venus (2006) was stirring all the more for the sense those turns were delivered against the resistance of much-abused flesh. O’Toole made quite a few bad movies in the course of his career, some in which he hammed it up or walked through with his contempt all too obvious. He also made many undervalued films, particularly in his post-Lawrence run when his star was at its height. He was epic in Lord Jim (1965), and funny and charming in How to Steal a Million (1966).
O’Toole is ferocious in The Night of the Generals, a fascinating and very neglected film, one of the most singular by-products of the era’s tumultuous screen culture. Produced on a lavish scale by Sam Spiegel, who had fostered O’Toole’s stardom in producing Lawrence, it’s a big-budget war movie with scarcely any combat. Rather, it’s essentially military noir, combining an early variation on the serial killer hunt motif with a typically ’60s fascination for antiheroic and antiauthoritarian narratives. The Night of the Generals is also unusual as an English-language film about WWII from the German side, standing up with a relative handful of such works, like Sam Peckinpah’s Cross of Iron (1977) and Bryan Singer’s Valkyrie (2008). The film was based loosely on a novel by Hans Hellmut Kirst, a German writer who, although overshadowed by the likes of Gunther Grass and Heinrich Böll, was one of the first postwar writers to articulate disillusionment with and resentment of the Nazi era, portraying little guys and men of conscience struggling with the all-pervading evil of the regime, gaining particular attention for his much-loved Gunner Asche stories. Kirst, however, had legal problems with the book, which was partly drawn from work by thriller writer James Hadley Chase, and both are credited as the source of the film.
The film kicks off in Warsaw, 1942. As Operation Barbarossa is nearing Moscow and Polish partisans are tormenting occupying forces, a tenement dweller, Wionczek (Charles Millot), hears an ugly scream on a higher floor, and fearfully hides in a toilet as someone descends the stairs. He catches a glimpse of the man’s military trousers, sporting a red stripe: the uniform of a German general. When he ventures out, he finds the body of a prostitute, Maria Kupiecka, savagely murdered in her apartment. Because she was an occasional informant for the Germans, Maj. Grau (Omar Sharif) of Wehrmacht Military Intelligence is sent to investigate whether it was a crime of punishment or passion. It’s immediately obvious to Grau he’s dealing with a sex killer. After extricating the witness’ testimony and believing it, Grau whittles down suspects to three generals whose whereabouts can’t be established. Gen. Von Seydlitz-Gabler (Charles Gray), head of the city’s military garrison, has a penchant for prostitutes. Gen. Kahlenberge (Donald Pleasance), his chief of staff, seems the most suspicious due to his habitual secrecy and lack of personal attachments. Gen. Tanz (O’Toole), in charge of the “Nibelungen” Division of the SS, is newly arrived in the city from the Russian front, personally detailed by Hitler to quell resistance.
Spiegel threw his weight around a lot during the making of the film, alienating director Anatole Litvak and O’Toole considerably, as he tried to lay claim to ownership of the project. Yet the film represents a coherent culmination for Litvak’s career. The director had fled first from Soviet Ukraine and then from fascist Europe, where he made some notable works, including Mayerling (1936). He then landed in the United States, where he made the long-delayed opening salvo in Hollywood opposition to Nazism, Confessions of a Nazi Spy (1939). Litvak wasn’t really a film noir director, but his instincts were sharpest with stories involving ordinary people faced with oppressive violence by tyrants and their own foundering sanity and decency, often with political overtones or an acidic contemplation of marriage. All This, and Heaven Too (1940) offered a lunatic wife who compels a hapless husband to murder. Out of the Fog (1941) shows two elderly men driven to contemplate homicide by a vicious gangster. Litvak remade Le Jour Sur Leve (1939), Marcel Carne’s study in fatalism as a man awaits arrest and death after committing a crime of passion, as The Long Night (1947), and transposed Lucille Fletcher’s radio play to film with Sorry, Wrong Number (1948), depicting a woman who, through blind chance, finds her husband is planning to have her killed. The Snake Pit (1948) made headlines for highlighting treatment of the mentally ill, as an unstable young woman is cast into an asylum. In the ’50s, Litvak decamped back to Europe but remained a quasi-Hollywood filmmaker. The Deep Blue Sea (1955) studied suicidal impulse and transgressive romance, and Anastasia (1956) offered an amnesiac young woman whose past is rewritten to fill a political void. Five Miles to Midnight (1962) turns a dying marriage into a bleak Sartrean thriller.
The Night of the Generals was Litvak’s penultimate film, and it treats his major themes on an epic expanse. The film’s chief liabilities are common to a lot of big-budget films of the era, with a production polished to brittleness and corny asides, like scenes in a tourist-board-approved Parisian night spot, complete with warbling Juliette Greco. But the film’s overlooked status is more due to its cool, cerebral approach to garish subject matter, via the script by Joseph Kessel, a collaborator of Litvak’s who dates back to Mayerling, Paul Dehn, and an uncredited Gore Vidal, who perhaps provided the film’s litany of quotable lines. Litvak eschews suspense sequences and action in favour of generating a trembling sense of neurotic repression and tension, less a whodunit than a study in competing pathologies. An individual’s will to kill is contrasted with an epoch that takes mass murder as an everyday reality and even a gallant activity. Grau’s peculiar sense of mission leads him first to confront his three suspects when they’re together at a reception thrown by Gabler’s haughty wife Eleanore (Coral Browne) for Tanz. Eleanore tries matchmaking by introducing Tanz to her daughter Ulrike (Joanna Pettet), a member of the German equivalent of the WAAFs. But this goes awry, as Ulrike is furious because of her mother’s plotting to have her sent back to Germany to work in a religious hospital, more out distaste for her newfound independence than concern for her safety. She questions Tanz about using dead bodies as sandbags at the siege of Leningrad: “The story has been exaggerated,” Tanz replies, but adds with chilling assurance, “Nobody rots with me.”
The Night of the Generals charts the various social tensions and blocs within Nazi Germany, giving it a sociohistorical richness as it anatomizes the peculiar madness of the time and place. Gabler is described as a “Junker of the old school” and his aristocratic equivocations contrast both the internalized, ideological attitude of Hitlerian golden boy Tanz, and the intelligent, conscientious characters who keep their heads pulled in nervously whilst trying to work out how to resist. Ulrike is one of these, and another is introduced when Kahlenberge’s adjutant Otto (Nigel Stock) presents his cousin Kurt Hartmann (Tom Courtenay), a newly decorated war hero and an artistic, educated man all too happy to take a staff job under Kahlenberge’s wing. Assigned to program music for Eleanore’s soirée, Hartmann encounters Ulrike and quickly becomes her lover, confessing, to her delight, that he was only decorated because he ran away whilst the rest of his unit were killed in battle. The two lovers neatly fill in for the perspective of the late ’60s audience in their disdain for their elders and betters, and sense of unity in being endangered by the war, as Ulrike’s already lost two boyfriends in Russia. Grau, equally detached from the Nazi cause, makes it his mission within the delineations of his job, to punish hubris: “We live in an age in which dead bodies lie around in the street,” Kahlenberge barks at him, but Grau invokes the legend of the Eumenides and declares his intent: “Some general thought he could play God in the bedroom as well as on the battlefield. Well, I am going to prove to him that he is not God.”
Tanz, on the other hand, articulates the mix of idealism and low chauvinism that defined the drug-like appeal for those who were on the “right” side of the Nazi ethos, airily declaring things for Ulrike’s benefit, like, “We’re building a new world order—women should not be exempt from playing their part,” and trying to win hearts and minds with food and sweets for the homeless children of Warsaw. At the same time, his plan to crush Polish resistance is characterised by Kahlenberge as monstrous, as it has a contingency to demolish the entire city if necessary. “What constitutes resistance?” Kahlenberge questions, “A rock thrown at his golden head?” Grau, trying to interview the overlord, becomes privy to the operation, as buildings are swept clear and partisans gunned down in the street, before Tanz casually has tanks pummel buildings to rubble in an orgiastic survey of destruction. There’s anticipation in Tanz (whose name implicitly evokes the tötentanz or death-dance from plague-era religious allegory), as a character and locus of thematic interest, of Apocalypse Now (1979) and Schindler’s List (1993), in the fascination with the almost mystical figure of a mad military leader who commits crimes that seem absurd against the backdrop of generally permitted murder, and whose power takes on hubristic scale. Grau sees Tanz is a megalomaniac, but is also persuaded that Tanz is not his killer: why would someone who can get their rocks off on such a scale need to kill a prostitute? Grau’s gambit at the soirée misfires, as Kahlenberge defensively has him transferred to Paris.
Two years later, the players are reunited as the Allied landings at Normandy bring Tanz, Gabler, and Kahlenberge to Paris, stirring Grau to reopen his investigation. Tanz is assigned by the Fuhrer to mastermind retaliation, but Gabler and Kahlenberge insist that he take time off, supposedly to give them time to prepare military resources for him. Tanz reluctantly obeys, and Kahlenberge frustrates Hartmann’s impending reunion with Ulrike by insisting that he chauffeur Tanz about the city. As Hartmann is forced into close company with Tanz, he becomes privy to the deep veins of neurosis underlying Tanz’s self-willed image as the iron-willed, water-drinking, obsessive-compulsive übermensch, gets stinking drunk and smoking profusely whilst Hartmann gives him a tour of Paris. Much of the film’s middle third is dedicated to an intensely rhythmic portrait of mental upheaval and dread, building fascinating, troubling little scenes like orchestral movements. One such scene comes when Hartmann is distracted from his guide duties by the sight of Tanz guzzling spirits in the back seat, an intimate play of shots that compartmentalise the two men in separate universes. but unites them in the rearview mirror until the general notices and tells the corporal to keep his eye on the road. Most striking is a scene that’s repeated in ritualistic fashion, when Hartmann takes Tanz to an art gallery filled with paintings requisitioned for Nazi bigwigs.
Tanz, intrigued by the gallery’s “decadent” modernist works, finds himself stricken with horrified self-recognition as he stares at Van Gogh’s “Vincent in Flames” self-portrait. Matching zooms and cuts between O’Toole’s sweat-swathed face and the portrait’s infernal flames and blue eyes with Maurice Jarre’s nerve-jangling score render an impression of the soldier’s wits turning inside out, in a superlative conflation of cinematic devices. The film also notes with malign humour the nature of the Nazi antipathy to “decadent” art, for its stylised, introspective exploration of the vagaries of human nature, that offend most particularly the psychopath. Tanz asks Hartmann to define “decadent” art, and Hartmann replies that according to his best definition, the potent art is anything but decadent, but then appends his reply with dry political awareness, “But I don’t really know what decadence is—not officially anyway.”
Hartmann and Tanz’s relationship is unusually charged because Tanz generally has utmost contempt for his underlings, who fear his rages for good reason: he has one orderly confined to barracks for a month for getting polish on his boot laces and abuses another for having dirt under his fingernails. He finds in Hartmann a subordinate as intelligent as himself and more cultured, but still a subordinate, thus all the more pleasurable to destroy. Tanz seems to descend into a fugue state in his first encounter with the Van Gogh, and might have no memory of it the next day after a drinking binge. He nonetheless insists on a return and confronts the painting again, and this time seems to gain control over his stylised doppelgänger. Tanz even seems humanised after this, as he makes conversation with Hartmann and congratulates him on his “good taste” after forcing Hartmann to show his wallet photo of Ulrike. This conceals, however, Tanz forming a plan of attack so he can indulge his intimate homicidal side.
Litvak, like many old studio dogs, was trying to learn new tricks, and he annexed flourishes of New Wave cinema with more success than many, giving the film a stylish instability as he conjoins theatrical actor blocking and glossily over-lit interiors with islets of modernist punch: dialogue becoming voiceover, jump cuts, and whip-pan transitions pepper the film. One shot takes in the former Polish royal residence as a tourist attraction in the present day, and then cuts to the same angle when depicting the palace’s days as Gabler’s headquarters. The film’s colour palate is intelligently muted, the blood reds of the generals’ uniform insignia isolated in fields of hard greys and browns, with other colours washed out. One of the film’s strongest images is Wionczek’s eye peering out through the fateful gap in the lavatory door, grain in the wood and terror in the eye captured as a precise emblem of the era’s paranoid, seamy, assailed mindset, reminiscent of the similarly surreal shots of the spying eyes in Robert Bresson’s The Trial of Joan of Arc (1962), but with the innocent spying out on the evil rather than the other way around. The stark and eerie opening credits play out the first murder as a fetishistic dreamscape, picking out details like fishnet stockings on glossy legs and squirming fingers in black leather gloves, flickering in and out of distorting shots, before the fatal knife swing hacks through a light bulb in slow motion, an eerie, technically accomplished touch that was stolen for the TV show “Callan” a few years later. The film has an uncommon flash-forward structure, as the film leaps between the 1940s and 1965, eschewing introduction via the present tense to emphasise not the past nature of events, but the still-vibrant connection between eras and the people reporting them, where consequences are still being played out.
Tanz sets up Hartmann to be his patsy as he kills another prostitute (Véronique Vendell) and gives Hartmann the choice of either fleeing for his life or having his brains blown out. When Hartmann asks Tanz why he’s become a killer, Tanz replies, “Oh, the war, I suppose,” whilst espousing his confident belief that Hartmann would inevitably be executed for the murder instead of him because, naturally, he’s a general, and his word is worth more. Grau, however, realises exactly what’s happened when his contact in the Parisian police, Inspector Morand (Philippe Noiret), calls him to the crime scene and then learns Hartmann was assigned to Tanz.
Whilst O’Toole is dominant in the film, he’s surrounded by a cast of mostly British and French actors of enormous vitality. It’s distinctly possible, for instance, that Grau is Sharif’s best performance. The Egyptian actor has wryly commented on the degree to which producers were willing to cast him in nonethnic roles according to his star status. Reunited here with O’Toole after Lawrence as they were both still contracted to Spiegel for frustratingly little pay, Sharif couldn’t have asked for a more different role to his image as swarthy lover, with Grau as a poised, electrically intelligent savant who has no interest either in hiding his smarts or his delight in making his superiors uncomfortable. Sharif relishes the dialogue thrown his way, from imploring a pathologist at a murder scene, “There’s no need to be vivid,” to charmingly telling Morand he knows his Resistance code name. Grau, like Hartmann, is absurdly out of place in this milieu: cold-shouldered by the German elite for his impolitic zeal, he finds friendship with Morand. The two men dine as gentlemanly enemies, with Grau cutting deals to release some of Morand’s men in exchange for gathering intelligence on the generals, whilst swapping oddball pearls of wisdom like, “Sex and great cuisine do not mix.”
Indeed, the depth of quality in the cast is another of the film’s major assets, with mostly British actors modishly familiar at the time. Handed the lion’s share of good lines, Pleasence is superlative as Kahlenberge, who approaches a world that disgusts him with dripping cynicism and abuse of the bottle. Particularly good is his early interview with Hartmann, as he surveys his press clippings and notes with the finest edge of mockery, “I see that you are the reincarnation of Siegfried, a German hero of the Golden Age!” And, later, when assigning Hartmann to drive Tanz, telling him to satisfy the general’s taste with a very Vidal-esque twist: “Let us hope that whatever it is, it is not you, corporal. However, if it should be, remember that you’re serving the Fatherland.” There’s an obvious, but well-handled irony in the suspicious Kahlenberge turning out to be the film’s moral centre: he is involved in the July plot to kill Hitler, whilst Gabler knows what’s going on but wants to remain “usefully alive” sitting on the fence. The Night of the Generals also provides an amusing keepsake of the days when Tom Courtenay was considered a heartthrob, as Hartmann’s incredible appeal to women is spoken of even as his spindly physique is mocked. Courtenay is certainly fine as Hartmann, however, as he brings the right mix of doe-eyed sensitivity and discomforted acumen and angst to the role.
The sadly neglected Pettet, who hit big in ’67 after her other highest-profile role that same year in Casino Royale, is more uncertain as the icily aristocratic Ulrike. She’s most effective when firing off arch rejoinders to Browne’s patented maternal monster and O’Toole’s marble demigod, aware of the contradiction that wartime has liberated her whilst condemning millions of others to horror, but as she’s slowly humanised by love for Hartmann, she becomes less interesting. Christopher Plummer has a strong cameo as Rommel, whose joining the plot is celebrated by Kahlenberge and the others. The film links Grau’s intent to catch the god-playing general with Rommel’s intent to deny Hitler the glory of a fiery apocalyptic end: both are heroic in motivation, but touched by hubris conjoined with the core problem of the Nazi cause, and thus both men are unable to prevent horror. Rommel’s wounding by a strafing Allied plane hurts their confidence. Four decades before Valkyrie, The Night of the Generals encompasses a brief, but sharp and accurate telling of Von Stauffenberg’s (Gérard Buhr) excruciatingly near miss at killing the Fuhrer. Once the bomb goes off and the plotters assume victory, Kahlenberge dispatches men to arrest Tanz at his division headquarters, but Grau gets there ahead of them to arrest him for murder. Tanz’s response is merely to shoot Grau and claim he was one of the traitors, and he accepts the Nazi salute from his massed soldiers as Hitler’s survival is announced. If the film had ended here, its portrait of an age of moral nullity would be bleak, but, of course, there’s another act to play out in peacetime, as the flashes to 1965 have promised.
Morand, now an Interpol agent, is trying to piece together the crime to honour his dead friend, and he explores that peacetime landscape with its perspective-imbuing vignettes. Otto has become a fat and satisfied restaurateur, hailing the Marshall Plan. Kahlenberge, who fled ahead of the vicious reprisals for the assassination plot, is now a busy diplomat, recalling with fascination Grau’s obsession in the midst of a collapsing world. Gabler is still sitting on the fence, and he and his wife are alienated from Ulrike, with Eleanore sniping, “Our generation believed in being happy!” Tanz’s pompous adjutant Sandauer (John Gregson) has become a Volkswagen executive, exasperatedly bossing around Spanish and Italian labourers because he “can’t get Germans for real work anymore.” Ulrike has dropped out and become a farmer, married to a man named Luckner, who is, naturally, Hartmann, living under an alias. Tanz has just been released from prison after serving 20 years for war crimes, and now plans to attend a reunion of his division in a politically charged moment of fascist solidarity. Tanz looks like he’s calcified in prison, but he’s already committed another murder, one that has drawn Morand back to the case, and he and Inspector Hauser (Michael Goodliffe), the investigating officer, collaborate to confront Tanz with a greyed, frayed, but coldly intent Hartmann. Few film resolutions are more satisfying than this one, as Morand goads Tanz to shoot himself, his body left sprawled on the banquet table under Nazi paraphernalia under the stunned and silent eyes of his men—one last victim of the war and one delayed, but not denied, serving of justice.
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