Director: Robert Eggers
Screenwriters: Robert Eggers, Sigurjón Birgir ‘Sjón’ Sigurðsson
By Roderick Heath
Here there be spoilers…
Emulation and synthesis are eternal processes in art as young talents arise and pick and choose touchstones and heroes and try to find new ways of appealing to audiences. Since the millennium’s turn we’ve seen many a new talent positioning themselves, or being positioned by studios and the media, as cinema’s next Scorsese, Coppola, Spielberg, Lynch, Cronenberg, Kubrick, Malick, or Woody Allen. More intriguingly if not always satisfyingly, in the past few years a fresh cadre of filmmakers has tried to blend styles in moviemaking once thought irreconcilable, mating art house, independent film, and Hollywood hit inflections in novel fashions, each commenting on the others. But the spark of real creativity that turns such busy remixing into authentic original art, on whatever level, is something much more rarefied. Native New Yorker Robert Eggers emerged with a bang in 2015 with The Witch, a Horror movie that proved a substantial box office success on a modest budget, made an instant star out of lead actress Anya Taylor-Joy, and Eggers, in his attempts to mate art house movie-style textures, the simultaneously vivid and dreamlike approach of directors like Werner Herzog and Lynch, to a period tale of supernatural menace broadly conforming to the Horror genre, announced he belonged to the gathering wave of directors similarly trying to fuse aesthetic modes and genre presumptions once thought irreconcilable, and in particular a specific wing of this tendency labelled “Elevated Horror.” The main connection of many of the Elevated Horror directors lay in their efforts at quoting classic Horror movie imagery and metaphorical potential but atomising them in a narrative sense, trying to evoke states of dread and fragmenting psychological states.
That said, Elevated Horror very quickly became a set of cliché stylistic gestures, and what was often greeted as groundbreaking in the movement was, to anyone with a strong grounding in the genre as it was in the late 1960s and early ‘70s, rather old-hat. But Eggers also evinced a strong visual imagination and a fascination with surrealism-touched imagery in common with other directors like Ben Wheatley, Peter Strickland, Panos Cosmatos, and David Lowery, filmmakers who, whatever their individual qualities, certainly all seem to share a desire to annex the stature once by filmmakers like Herzog or Kubrick, and reinvest some of the stylistic freedom and atavistic power to cinema that inflected periods in the medium’s history as in the heyday of German Expressionism and late 1960s psychedelia, at a time when both mainstream models and independent alternatives are all but exhausted of personality and visual imagination and potency. The Witch, a film that was certainly exceedingly well-made and impressively styled, nonetheless wielded a contrived brand of onerousness too many seem to automatically accept as artistry, and strikes me as fussy, over-managed, and dead to the touch. I hesitate to say that stylistic instability is, far from a failure in moviemaking, is the essential source of art in the medium, and excessive control is its slow death. But I still often feel it’s true. Eggers’ second film, The Lighthouse (2019), highlighted both his specific strengths, expertly exploiting strong acting performances in depicting a crisis of besieged personality, and his potentially aggravating weaknesses, as he wrapped the central character tale in imagery and Horror movie teases that refused to resolve into much more than student film showboating, an extended stab at trying to have your art house cake and eat your genre film too.
Nonetheless Eggers seemed like a director of promise who could be forgiven the contemporary critical tendency to latch on to the new voice as the greatest thing ever. The Northman sees Eggers taking a leap most of his contemporaries have been unwilling or unable to execute so far, in making a big movie – the budget of The Northman is somewhere in the $70-$90 million range – and trying to bend the mindset of the mass audience to bold and challenging vision, much as, say, Kubrick managed with 2001: A Space Odyssey (1968). The Northman is also a Viking movie, a perennially popular movie subgenre stretching back through the likes of Richard Fleischer’s The Vikings (1958), Roger Corman’s The Saga of the Viking Women and Their Voyage to the Waters of the Great Sea Serpent (1958), Mario Bava’s oddball Norse Westerns Erik the Conqueror (1961) and Knives of the Avenger (1966), Jack Cardiff’s The Long Ships (1965), Robert Stevenson’s The Island At The Top of The World (1974), Charles B. Pierce’s The Norseman (1978), John McTiernan’s The 13th Warrior (1999), and, for some actual Scandinavian input, Nils Gaup’s Pathfinder (1988) and Nicolas Winding Refn’s Valhalla Rising (2010). One could even stretch this to include works like John Milius’s Conan the Barbarian (1982) and Peter Jackson’s The Lord of the Rings trilogy, being as they are film drawing heavily on Norse myth for their more overtly fantasy settings.
More recently all things Viking have been hugely popularised by TV shows like Vikings and The Last Kingdom, and now also permeate music genres and subcultures. Those include, rather controversially, sectors of the far right and white supremacists, which has some basis in the idiotic cultural theories and ideals of the Nazis. I suspect the greater part of their penchant for the imagery Norse culture and mythology is essentially the same as everyone else’s at the bottom of all: it’s really cool. The Viking mystique is at once deeply alien and peculiarly familiar, violent and menacing and contemptuous of the more pastoral visions of medieval Europe and the evolving structure of its power and institutions, but also reflects a folk culture defined by powerfully appealing things like camaraderie, macho virility, and rowdy boozing in the mead hall. That Eggers wants to examine the charisma of the old Norse culture more incisively, unsentimentally, and palpably than many such precursors is signalled not just in the sturm-und-drang he invests in his movie’s look and sound, but in the material he takes on to give his project form. The Northman adapts the Danish folkloric tale of Amleth, which William Shakespeare annexed for Hamlet. The Northman isn’t the first film to bypass Shakespeare for the source stories: Gabriel Axel’s Prince of Jutland (1998) also took them on, although, despite featuring a notable cast including Gabriel Byrne and Christian Bale, it didn’t make a cultural ripple.
Amleth’s story might be sourced in lost bardic poems and sagas from Norse culture, but no extant version comes to us earlier than the versions found in two 12th century texts, by the historian Saxo Grammaticus, who included it in his Gesta Danorum, and another, slightly different version in the Chronicon Lethrense. Both versions contain scenes familiar from Hamlet, like the crafty protagonist rewriting an execution order carried by two guardians during a voyage to Britain. Eggers and his coscreenwriter, the Icelandic poet and musician Sjón, by contrast only utilise the loosest outline of the tale, as if trying to peel away the layers down to some presumed origin point as a Viking campfire tale, a myth of bare-boned moral reckoning emerging out of a wild and savage time and culture. This also gives him leave to work in a myriad of harvested movie likenesses. Nonetheless, the basic story is hazily recognisable. Young prince Amleth (Oscar Novak) is overjoyed when his father, the king of the island of Hrafnsey, Aurvandill War-Raven (Ethan Hawke) returns from war, badly injured and weary. He’s reunited with Amleth, his wife Gudrún (Nicole Kidman), and brother Fjölnir (Claes Bang), and resolves to initiate Amleth into the mystical secrets of being king in a rite overseen by Heimir (Willem Dafoe), who is also the Fool in Aurvandill’s court and under the guise of lampooning suggests Gudrún is sleeping around. As father and son walk together, Aurvandill is struck with arrows by a hidden sniper, and Fjölnir and henchmen surround him and slay him, even as Aurvandill curses his brother.
The henchmen chase Amleth through the woods, but he manages to cut off the nose of the one who catches him, and he glimpses his mother being carried away by Fjölnir. Amleth reaches the beach and rows away from Hrafnsey, vowing revenge. “Years later,” as a title card puts it, Amleth, now grown into the hirsute beefcake bodaciousness of Alexander Skarsgård, has become a mercenary berserker in a band of marauders who attack a village in Rus’, slaying many and taking others for slaves. When he hears that some slaves are going to be shipped to Fjölnir, who has since been dispossessed of Hrafnsey and has relocated to Iceland with what’s left of his clan, Amleth slips aboard the ship transporting the slaves and pretends to be one of them: one of the Rus’ prisoners, Olga of the Birch Forest (Taylor-Joy), sees him come aboard and becomes his helpmate, chiefly because she also intends escape: “Your strength breaks men’s bones,” she comments, “I have the cunning to break their minds.” Brought to the homestead of Fjölnir and Gudrun, who now have a son together, Gunnar (Elliott Rose), as well as Fjölnir’s snooty adult son Thorir (Gustav Lindh), Amleth believes his mother feigns affection for Fjölnir to protect Gunnar. He and other slaves are pressed into playing knattleikr, a brutal field sport, during a celebratory meeting of clans in the district, and when Gunnar gets too excited and invades the pitch he is knocked down by a hulking rival player (Hafþór Júlíus Björnsson), who then in turn is beaten to a pulp by Amleth, a sign that Amleth feels some familial attachment to his half-brother. This thorny situation demands Amleth chart a careful path to his retribution, but also earns him a level of privilege amongst the slaves, including being allowed to marry Olga.
From its earliest frames The Northman declares its ambitions with volume, as Eggers’ camera swoops over long ships sailing towards the Hrafnsey coast with the booming, drum-and-dissonance-laden scoring of Robin Carolan and Sebastian Gainsborough immediately establishing a mood of strange, jagged grandeur, and scarcely lets it up for the next two-and-a-bit-hours (the quality of superficial weirdness is as prized by the current crop of would-be film artists and cineastes as much as it was in pop music in the early ‘90s). One distinct facet of The Northman, and the one that Eggers seems most intent on putting across to make this something more than just your average muscleman revenge movie, lies in the way Eggers tries to anatomise Viking culture, to force the audience to share the viewpoint of these almost primeval people who peek over the edge of civilisation before burning it down. In this regard The Northman reminded me less of all those other Viking movies than it did of Pier Paolo Pasolini’s versions of Oedipus Rex (1967) and Medea (1969), and Sergei Paradjanov’s Shadows of Forgotten Ancestors (1964) and Sayat Nova (1968), with their usage of relic narratives less to tell their stories than to recreate the societies in their customs and philosophies and the forgotten cultural precepts lurking behind the plotlines.
Applying this approach to The Northman, stripping away the psychological qualities of modern drama and instead immersing itself in the way such things were conveyed and explored in myth, in symbols and archetypes, is a potentially very interesting one, particularly given that Hamlet is one vital source point for modern psychological drama. To radically deconstruct a couple of millennia of western art is certainly no small project. Rather than adapting Amleth’s story straight from the original sources The Northman harvests ideas and images from a variety of classical myths – Eggers and Sjon introduce hints of Agamemnon and Clytemnestra, The Odyssey, Beowulf, Medea, and more. Less elevated influences are apparent too: Amleth’s habit of repeating his to-do list of revenging recalls that of Arya Stark in the novel and TV series Game of Thrones, whilst at time I suspected Eggers was somewhat desperate to play Led Zeppelin’s “Immigrant Song” but couldn’t as it has recently been profaned by use in Thor: Ragnarok (2017). The Northman also reminded me of Darren Aronofsky’s Noah (2014) as an odd and fulminating blend of a specific personal lexicon of images and concepts with the blankness of mythical metaphor and the pressures of modern blockbuster filmmaking. Eggers also follows David Lowery’s The Green Knight (2021) in applying a similarly self-conscious style to illustrating an almost equally archaic but very different tale. If The Northman is a much less insufferable a film than The Green Knight, it’s because at least it seems to know what it wants to say about the artefact it tackles, and adds up to more than a succession of stylistic gestures. On the other hand, it lacks the kind of grand synthesising reach of parable Aronofsky achieved. Where he linked the ancient and futuristic and ages of human development with his approach to Flood tale, Eggers is stuck fetishising rites that at times look like a really far-out men’s encounter group session.
Eggers dedicates himself to portraying the hallucinatory religion and ritual that pervades Amleth’s life and world and strongly suggesting an intended dialectic. Early in the film he dedicates a lengthy sequence to depicting the Aurvandill and Heimir inducting Amleth into a mystic union where they bring him through a process of mimicking and animal and making music with his body – burps and farts – before he then ascends to the status of man and then leaves his body. This ritual cements Amleth’s love for his father in terms both physical and spiritual. It’s echoed later when the priest of the berserkers (Magne Osnes), who took Amleth under his wing, leads the rampaging band in a dehumanising rite. Other visions are proffered as portals of understanding for his psychological functions. This is particularly notable when, sent by a He-witch (not to be mistaken for a Manwich; anyway he’s played by Ingvar Eggert Sigurðsson) to claim Draugr, a magical sword, from its owner known as the Mound Dweller, an undead being who resides on a throne in a buried barrow: Amleth battles the Mound Dweller when he comes to life for the sword, and finally bests him, only for the camera to return to Amleth standing before the dead man and simply pluck it from his hands, the battle we saw representative of Amleth gathering to courage to risk the taboo and take the weapon. Whether Eggers really nails what he’s aiming for is another thing entirely.
One problem is how he purveys it, with some special effects visions of Valkyries and the mystical family tree that bears forth its progeny living and passed like so many apples, that sway towards the CGI generic in execution, and spoil the integrity of physical solidity he pursues elsewhere. But the feeling of jammed gears also stems fromt he way Eggers approaches the story. Eggers and Sjon try to situate the tale in an overtly realistic and fetishistically authentic depiction of his world, but then lace it was aspects of magic and irrationalism, full of wise seers and preternatural animals. One can see the intellectual project Eggers tries to articulate, but then won’t stick to. He strips away all hint of depth from Amleth and then tries to reinvest it as the story unfolds. Eggers justifies this in part through Amleth’s single-minded project and his berserker schooling, which is depicted in a scene early in the film as he and other warriors whip themselves up in ritual manner to become animal beings who unleash bloody mayhem on the Rus’: Amleth is so dead-eyed a being in this state he doesn’t notice when he fellows seal the village children up in a hall and set it on fire, a casual act of genocidal contempt for anyone weak enough to fall prey to the Viking marauders. By contrast his journey of bloody revenge is an act of a civilised and rational man, insofar as it involves honouring bonds of identity and some basic code of ethics. This leads Amleth to experience a prototypical tragic experience, as seeking revenge commits him to acts that seem self-defeating.
Eggers takes definite risks with this film. Several people walked out of the film during the screening I attended during interludes of violence and overt weirdness, which, whilst perhaps not great for the movie’s bottom line, is a sign that whatever else you can say about it, The Northman is not yet another toothless mass media product. Eggers’ view of the Vikings is hardly exalting: he portrays this world as squalid and replete with brutality and oppression, and leaves you with the impression no sane person would want to live in such a world. The Northman serves the cult of the Viking with a hot dose of undiluted junk. Eggers tries with all his might to force the viewer into the atavistic zone he describes, to enter into a world where codes of speech and behaviour obey their own, peculiar, ritualistic rhythm. Trouble is, Eggers’ manner of doing so courts ridiculousness and a brand of stilted ye-olde-isms and rejected Death Metal lyrics that lack a compensating poetic quality, offering a parade of rasping-voiced men who say things like “I will meet you at the Gates of Hell!” and “Furnish this fierce heart and slayer of men with a drink that I might drink to him!” with a straight face. Eggers and Sjón pull off an interesting flourish however as Gudrun speaks consistently in a more elegant and sophisticated manner than those around her, even employing quasi-Shakespearean metre and metaphor on occasions (“Let my words be the whetstone for your mighty rage.”), befitting her status as a former slave stolen another culture as well as a power behind thrones.
Throughout, Eggers exhibits cinematic traditions he’s eager to annex. There are repeated nods to Conan The Barbarian, particularly in Fjölnir’s attack on Aurvanduill, and later when Amleth battles the Mound Dweller, which takes the scene in the Milius film where Conan discovers the Atlantean sword a few steps further. The sequence of the berserker attack on the Rus’ village is staged in a series of fluid tracking shots and culminates in a long single shot that variably does artful tracking and then pivots from a fixed position, whilst pseudo-objectively capturing acts of carnage and chaos, in a technically impressive but arch imitation of Andrei Tarkovsky’s shooting style on Andrei Rublev (1966). Vignettes like Amleth encountering a Rus’ shamanka (played, in a most inevitable in-joke, by Icelandic singer Björk) wearing funny stuff on her head echo Pasolini and Paradjanov in portraying pagan creeds. Hell, the climax, which situates the final battle of revengers in the midst of flowing lava with the seething magma mimicking the protean moment for civilisation as well as two warring psyches and bodies, directly mimics Star Wars – Episode III: Revenge of the Sith (2005). There’s nothing wrong with homage and magpie borrowing in filmmaking, but like many younger directors of the moment, Eggers’ mix-and-match approach struck me as if he seems to be seeking a fast track to being hailed as a great artist, when the actual meat of the film is prosaic and straightforward, the human-level gestures by and large blunt and obvious, and the images have a contrived quality, so desperate to knock your socks off and yet so often arriving as lumps of conceptual show-off.
Eggers’ Tarkovsky-quoting tracking shots, for instance, don’t wield the same immersive feeling of being a wandering tourist in another world the Russian master achieved, but rather simply feel strenuous in technique and distancing from the horror it portrays rather than making it more immediate. His desire for flamboyance sometimes even hurts the story he’s trying to tell, like the long, mobile take of young Amleth sneaking about wearing a purloined robe amidst slain bodies of his father’s loyalists and glimpsing Fjölnir carrying his mother. Amleth then steals away in full view, rather bewilderingly paid no heed at all by Fjölnir’s men. It’s clumsy staging purely because Eggers doesn’t want to cut yet. Elsewhere Eggers’ barrage of surrealist visions occasionally made me feel like I was watching an especially long music video. The Northman is also one of the most stringently humourless films I’ve ever watched, perhaps out of fear even the most casual gag or moment of ordinary human interaction will spoil the desired credulity for this stylised world, and disrupt the texture Eggers labours to weave. I could have some sympathy there, but even the less heaviosity-charged interludes are encaged by style, as when Amleth and Olga meet to bump uglies in the forest in good pagan fashion, filmed with a kind of iconic import and inescapable aesthetic that chokes off any depiction of real sexual ferocity and feel for the strange catharsis of two fearsome personalities meeting in a place of tenderness.
Amleth begins terrorising Fjölnir and clan by chopping up some of the guards and also two priests of Freyr, acts of violence that seem present mostly because it’s been a few minutes since we had some baroque violence and so Eggers can work through his obsession with imagery of mangled flesh. One of the few sequences that effectively varies the onslaught of ostentatious style is an interlude depicting a mating rite for the younger Vikings, a male and female pair of singers performing for the gyrating lovers. Just for a moment a different sensibility gleams out of the muck. Eggers makes a point that this world is cruel and rough, and otherwise evokes virtually nothing but cruelty and roughness. Still, Eggers attempts through Amleth’s journey to chart the one real force that counteracts such barbarity, the bonds of family and lovers, but even these gets seriously stress-tested. Most broadly, The Northman can be described as a critique on the classic revenge tale, substituting Hamlet’s careful, intellectualised ethical contemplations for Amleth’s more visceral confrontations with the ironies of his quest. Self-professed critiques on revenge tales are pretty common these days, and, again, something of a short-cut to being taken seriously. Most classical revenge tales end nonetheless with varying forms of self-defeating mayhem unleashed.
Eggers’ main twist on this most ancient and hallowed realm of cliché is to essentially present everyone in the film as standing at some point on the timeline of a revenge path because everyone has some spur to seek payback and play such games, because everyone is aggrieved in an endless chain of power. Whilst the film is officially bracketed by the course of Amleth’s, it is also revealed that we’re in the end game of Gudrun’s and see other revenges launched and delivered or deflected. Amleth’s “heart of cold iron” and washboard stomach, honed in his years as a mindless berserker, give him the tools to pursue his end, but they have simultaneously retarded aspects of personality that need reawakening. In a pre-modern world like the one Eggers tries to portray matters of justice, like every other human value, has no greater muscle or strength in the world than the individual human holding them, and the radial of their connections to others, family first and foremost, then whatever can be called their community. Fjölnir’s act of treachery towards his brother is, in a manner never really fleshed out, partly inspired by a general feeling that Aurvandill has failed as a king, but this in turn leads to Fjölnir being labelled “The Brotherless” and tossed out of his kingdom by another, greater king.
The film’s vital story and character pivot comes when Amleth finally manages to sneak into his mother’s rooms in her and Fjölnir’s homestead, believing he’s bringing her the promise of rescue and righteous revenge. But Gudrun instead explains to her son that she pressed Fjölnir to kill her husband, who took her as a slave and then to bed, and far from being her beloved progeny Amleth is the last tether to that slavery and doesn’t care if he lives or dies as the product of her body’s colonisation by a hated foe. Kidman delivers a neat lesson in star acting cunning in her role here, erupting with feral energy as the formerly idealised maternal figure of Amleth’s faith suddenly reveals herself a ruthless and equally primal character even with her greater word power. This scene hits a note of volatile and unexpected emotional perversion but also one that wreaks subtle havoc on Eggers’ theme and approach to it. Rather than taking on Hamlet’s Gertrude as a clueless, sensual thrall, he remakes Gudrun after other Shakespearean archetypes like Queen Tamora and Lady Macbeth, a cunning embodiment of will to power aimed at what engendered it, who is also, to boot, rendered a rather demonic figure, laughing mockingly and employing incestuous appeal to dazzle and disorientate her son-foe.
Trouble here is Eggers nonetheless insists on straying into the kind psychological narrative he was supposed to be avoiding: he presents in Gudrun a furious counter-avenger created by the world’s evil and paying it in kind, one who wields a knowledge of how to manipulate men to control them. Olga, meanwhile, is an earthier archetype, a witchy woman who has cunning arts of her own but uses them more precisely, driving the Vikings to crazed fits by feeding them hallucinogenic mushrooms and keeping Fjölnir from raping her by showing off her blood-smeared crotch. Eggers makes a point about differently gendered forms of payback and power-exercising in this world, the women using guile, stealth, and manipulation to achieve their ends, but just as invested in their aims. At the same time despite his hardening to an engine of insensate wrath Amleth is saved from becoming a self-satisfied princeling like Thorir. Thorir reminded me strongly of the character Senya in The Saga of the Viking Women and Wigliff in The 13th Warrior, both similarly peevish, hysterically insecure and fey princelings trying to prove their strength in a forbiddingly patriarchal world. This indicates the thematic preoccupations of the Viking movie as a subgenre are more codified than one might expect, and more than Eggers quite realises: they’re all fascinated by definitions of masculinity and the strange weeds that grow in the family plot in the shadow of virile patriarchs.
I couldn’t help also but think back to Bava’s Knives of the Avenger, a film which similarly used a Viking-age setting to explore the moral ambiguity of revenge, masculine rage, and fatherhood, in the character of Rurik, a man who in a fit of madness after his family’s slaughter avenged himself by leading a rampage of his warriors and raped the wife of one the enemy’s leaders, and years later inadvertently becomes protector to her and her son. Most crucially, Bava, despite much smaller advantages of technical resources and budget, casually delivered the kind of complex blending of mythological starkness and dramatic complexity depicting the evolving human psyche that Eggers here labours to execute. Late in The Northman Amleth is distracted very briefly by the sight of Olga running away, giving his enemies a chance to to capture him. ‘Twas beauty killed the beast. There’s some guff about Amleth being just like his father, but I’m not sure what that means beyond the very obvious: they’re both dumb enough to be captured by Fjölnir. Anyway, here Eggers tries a pivot of perspective as Fjölnir, confronted by Thorir’s slaying by Amleth, is filled with paternal wrath, wrath Gudrun tries aim properly, whilst Amleth, when captured, manages to delay Fjölnir’s execution of him by taunting him over the whereabouts of Thorir’s heart. Cue a scene of Amleth being tortured and making an escape that nods to another evident model for Eggers, in Akira Kurosawa’s Yojimbo (1961) (or is it A Fistful of Dollars?). Except that Amleth’s freedom comes thanks to some ravens who peck at his blood-soaked bonds – with the hint it might also be Aurvandill’s spirit animals to the rescue.
Eggers also resorts on occasion to very hoary suspense-building tricks, as when Amleth crouches out of sight behind a hut hiding from some of Fjölnir’s men only to be barked at by one of their dogs, and Amleth is only saved from discovery by that time-honoured mistake of villains not to advance one or two steps more or turn their heads slightly. The film’s last act is enabled when Amleth and Olga, after she has helped spirit him away from the homestead elect to leave Iceland to together, only for Amleth to experience a vision telling him Olga is pregnant: deciding he needs to protect his incipient brood from any chance of Fjölnir hunting for them, he leaps off the long ship, swims ashore, and starks wreaking havoc at the homestead, carving up henchmen. Amleth dealing death to the same warrior whose nose he cut off as a lad feels indicative of the film as a while – cleverly done, wince-inducing in its gory verve, and lacking any true irony or purpose. Bang, a Danish actor who has brand of dark charisma well-suited to playing superficially charming but rather seedy characters, catches the eye as Fjölnir, even if he’s not really present that much in the film.
At least as the film veers towards a climax Eggers ventures into morally abyssal climes as Amleth, on the hunt for Fjölnir, is attacked by his mother, and then by Gunnar who tries to defend her, and Amleth kills them both. Both acts are done in self-defence but spring directly from his resolve, having fully accepted that, if they’re not encompassed within the aegis of his nominally defensive wrath, then they must be sacrificed to it as a matter of course. Eggers captures the spectacle of violently contradictory emotional impulses as Amleth later pays homage to their bodies where Fjölnir has laid them on the volcanic ashes below the Gates of Hel – an erupting caldera – that serves as the primal temple of their mutual fury. There’s a contradiction in here that’s potentially, endlessly rich, in presenting Amleth as at once a lover and a killer, the force of destruction and the seeder of soil contained with his bulbous body, that doesn’t fully emerge, in part because by this point we’ve seen so much death a little more doesn’t make much difference. Amleth and Fjölnir’s battle amidst the lava floes, as well as the likeness I’ve mentioned, is foiled in part because it wants so desperately to finally and fully anoint the drama in a perfect mythic tableaux, two naked men waging a perfectly symmetrical war of motives and heaving abs. But, again, this tries so hard to be instantly iconic that I couldn’t give myself up to it, particularly as the glossy, digitally-enhanced look of the scene and its calculated silhouetting robbed it of the kind of concussive physical immediacy it needed. It’s hard to deny The Northman is a compelling, intermittently fearsome piece of work. But I was left with the feeling the would-be visionary’s reach still exceeds his grasp.
2 thoughts on “The Northman (2022)”
This was one of those films where the pattern-searching parts of my brain kept probbing for something that wasn’t there, a dynamic to further complicate the revenge-theme.
Gudrun’s character-twist I felt was pretty anticipated as soon as we leant that she has a child with Fjölnir (though maybe that’s because I had previously seen The Raven Flies). Fjölnir, more over, display several traits that would seem quizzical to Viking society. Aurvandill calls him a half-breed (hinting at a foregin ancestory similar to Gudrun’s). He’s willing to do slave-work to the chagrin of his son. And he uses statements such as “Evil begets evil,” which seems a strange thing to say in a might-makes-right culture. Not to mention the frequent icy stares and cool composure which of course contrasts with Amleth’s berserker background.
So, essentially, what my brain was leading me to expect was some sort of outsider-vs-Viking dynamic. Amleth’s and Aurvandill’s warrior-aristocrat ethos gives them a brutes simpleminded understanding of the world which has ruined the lives of Gudrun and Fjölnir, yet Gudrun and Fjölnir has also assimilated into this society to some extents whilst remaining victims of it. So we have an elite vs counter-elite dynamic going, with the counter-elite representing an sort of infiltration of Viking-society from outside forces, who both perpetuate it due to their trauma yet also tries to subtly change its ethos (represented by Fjölnir’s un-Northman-like actions). A sort of commentary on the consequences of Viking rapine.
I fully expected that as the movie would go on, Olga would be roped into this would-be dynamic as well, representing another “Outsider” who eventually clashes with Amleth’s aristocrat-mayhem as well. Yet instead of blossoming this thread seemed to dissipate whence the movie hit its final reels in favor of what we got, which left me feeling a bit lacking. Maybe this theme was some leftovers from an earlier script?
However, I think all cinephiles can agree that what The Northman REALLY lacked as a Viking-movie was a knife-throwing Irish ninja as protagonist ala the afromentioned The Raven Flies. 😀
As always, a fantastic write-up, Roderick!
Hi, E1. Sorry for the absurdly long time replying to this comment but I’ve been terribly preoccupied late.
I haven’t seen The Raven Flies so can’t comment on the similarities you see (I would like to, now). I think Eggers felt that switchback of Amleth learning the truth about his mother was supposed to be the singular complication to the revenge theme, even though it was screamingly obvious from the first reel. And to be fair it is a twist with consequence, as Amleth eventually destroys what he originally set out to avenge and protect. Moreover, as I also said in the essay, the essential thesis is that regardless of background revenge is just about the one constant in its view of this world, whether from the Vikings or the Rus or anyone else, creating a feedback loop of bloodshed and misery. I see what you’re driving at with the Viking/outsider tension which I do feel is touched on in the characterisation of Gudrun — as I said in the piece, she has a way of speaking and cogitating that’s suggestively different, and signs of this in Fjolnir too, as you note.
I did feel that this was mostly a product of Fjolnir being a product of the first glimmers of a more advanced culture emerging. The film was vague about his status before killing Aurvandill — he didn’t seem to be a warrior, and yet he proves a fierce fighter. Meanwhile Amleth, in being outcast, was obliged to live in a subculture already starting to slide into history – Fjolnir being stripped of his lands by a bigger king seemed to indicate a centrifugal power starting to work in the Norse world, and power is slipping away from both the berseker hordes and the petty potentates. One could interpret the narrative as eventually portraying Fjolnir being dragged back down to the old berserker level by the end by Amleth. But yes, I found the way Olga was orbiting this struggle perversely noncommittal. She’s invested with interesting traits and great potential as a character, and yet ultimately serves as little more than a spunky love interest. It might have been more interesting, for instance, if Amleth had died in his quest and she dealt a coup-de-grace with more subtle and intimate arts, raw violence giving way to strategy and cunning.
Anyway, yes, more style than substance I felt by the end. But I will watch it again.