1960s, Comedy, Drama, Religious, Spanish cinema

Viridiana (1961)

Director: Luis Buñuel
Screenwriters: Julio Alejandro, Luis Buñuel

By Roderick Heath

Few names resonate in cinema history like that of Luis Buñuel. For the quality and radical vision of his work, of course, and also because the legend of Buñuel connected far-flung zones in that history, zigzagging from the heady bohemian climes and provocations of 1920s Paris and the violent, reactionary forces that consumed his native Spain in the age of Fascism, to the shoals of Hollywood and the fecund delights of Mexico’s cinema golden age, before a triumphant return to the eye of European film to collect Oscars and Palmes d’Or when he was over sixty without dulling the glint of his wild imagination. Buñuel, born in the Aragon town of Calanda in 1900, was the son of a hardware retailer who had made a fortune in Cuba, and his teenage bride. Buñuel would later succinctly note that Calanda remained in the Middle Ages until World War I. Proving a disorderly youth during his Jesuit education, Buñuel became accomplished at entertaining friends with magic lantern and shadow plays, and was obsessively religious until he broke with the Catholic Church at 16 and declared himself an atheist. Whilst attending university in Zaragoza he became close friends with the quick-blooming artist and gadfly Salvador Dali and the future playwright Federico Garcia Lorca. Excited by the possibilities of film after watching Fritz Lang’s The Weary Death (1921), Buñuel moved to Paris and, whilst also dabbling in theatre, started working for French director Jean Epstein. Buñuel served as assistant director on Epstein’s 1926 adaptation of Edgar Allan Poe’s The Fall of the House of Usher, a work which prefigured much of Buñuel’s cinema.

After breaking with Epstein Buñuel reunited with Dali, and, borrowing money from Buñuel’s mother, the duo made the short film Un Chien Andalou, first screened in 1929. Emblazoned with the helpful caption “Nothing means anything,” Un Chien Andalou, with its signature image of a woman’s eyeball being sliced with a razor and other incendiary, delirious vignettes, immediately exemplified the phrase “succès de scandale” and allowed the emerging art mode of surrealism to annex cinema as an expressive realm. Buñuel was annoyed when his aesthetic hand grenade proved a hit with exactly the kind of intellectual in-crowd he meant to piss off, so he might have experienced a more ambivalent sense of achievement when his and Dali’s follow-up, the feature-length L’Age d’Or (1930), attracted furious protests for its anti-Catholic satire. By that time Buñuel and Dali had ended their association over political differences. Once the stones, literal and metaphorical, stopped flying over L’Age d’Or Buñuel, after a brief and wilfully unproductive first sojourn to Hollywood, became deeply involved with leftist Spanish politics. His pseudo-documentary of life in Extremadura, Las Hurdes: Tierra Sin Pan (1933), was to prove his last significant directorial work for over a decade, and was equally infuriating to both the Republican government and the Franco regime for its harsh, ironic portrayal of the country’s most degraded communities.

Buñuel retreated for a time into producing commercial Spanish cinema. When the Civil War broke out he participated in the Republican government’s propaganda efforts, in the cause of which he travelled to the US in 1938 only to find himself stuck there when the war ended. Buñuel had a rough time trying to fit in with the American film world through World War II as his L’Age d’Or infamy was still dogging him, but his work in making and dubbing films for the Latin American market helped pave the way for a move into the Mexican film industry, which was at the height of a boom in the mid-1940s. There, after making a few well-received melodramas, he regained international profile with Los Olvidados (1950), a vivid blend of his surrealist and socially concerned sides. Buñuel’s work through the late ‘40s and ‘50s, chiefly in Mexico but also encompassing the English-language The Adventures of Robinson Crusoe (1954), which gained a Best Actor Oscar nomination for star Dan O’Herlihy, was defined by a creative tension between commercial assignment and the director’s transformative talent, and in many ways is his most interesting and diverse period.

Viridiana represented the third great pivotal moment of Buñuel’s career, signalling tentative reconciliation with his homeland and a new stature as a major art-house auteur. He was lobbied to return to Spain and make a movie by the young directors Carlos Saura and Juan-Antonio Bardem, and his project was given vaguely official assent. To the surprise of everyone, the script for Viridiana was approved with only to some requests for alteration by censors, including of the suggestive ending, which Buñuel and his co-screenwriter Julio Alejandro revised to somehow make, whilst seeming relatively innocuous on paper, even filthier in its implications. Buñuel, no fool, still knew what he was courting, and had the film’s negative smuggled to Paris to edit it for its premiere at Cannes. The Spanish government’s film overlord unwittingly introduced it there, and was promptly sacked, the film banned not just from screening in Spain but from all mention in the press until well after Franco’s death. But elsewhere, despite being vehemently decried by the Catholic Church, Viridiana managed to hit the cinema scene at the right time: it only took thirty years, but cognoscenti tastes were ready for Buñuel’s outrageous outlook at its most unrefined and potent. Viridiana was Buñuel’s second, if very loose, adaptation of a novel by the great Spanish novelist Benito Pérez Galdós, preceded by Nazarin (1958), and he would film Galdós a third time with 1970’s Tristana.

In abstract Viridiana reads as exactly what the Franco regime took it to be, a blatantly impudent and iconoclastic jab at the official structures underpinning the type of conservative society they had been brutally enforcing for the previous twenty years. And it’s certainly biting in its portrayal of a rotting aristocracy and the detached pretences of organised religion, both eventually collapsing before the proclivities of an energetic, pragmatic, hedonistically seductive modernity. Buñuel’s art was however more refined than offering mere adolescent iconoclasm. Viridiana is a fable depicting the creation of modern Spain and the world beyond it, a fable laced with ambivalence, sarcasm, horror, and flashes of delirious beauty and weirdness. It also recapitulates the basic concern of Nazarin, which portrayed the remorseless defeat of a saintly priest in the face of a brutish society, whilst swapping the gender of the central character, a move that immediately introduces a different frisson. Galdós’ novel was a direct sequel to his Nazarin, in fact, whereas Buñuel’s extrapolation follows his own bent beyond the book’s premise of an aristocratic woman founding a charitable collective.

Where Nazarin’s hero was tragically noble and genuine despite his luckless passivity, Viridiana’s title character is duly pretentious in her buffeted idealism. Viridiana (Silvia Pinal) is a mendicant approaching the time when she’s to take her vows as a nun after a long, insulated religious schooling and upbringing. The Mother Superior of the convent (Rosita Yarza) tells her that her uncle, Don Jaime, who’s paid for her upbringing and her dowry, has written to say he won’t be able to attend the ceremony. Viridiana is unconcerned, as she had only ever met Don Jaime briefly, but the Mother Superior encourages her to accept his offer of a visit to his home as a show of respect and gratitude before returning permanently to convent life.  Don Jaime (Fernando Rey) himself resides in a large, decaying mansion in a Spanish backwater: his former wife, Viridiana’s aunt, Don Jaime later recounts, “died in my arms on our wedding night,” still clad in her white dress. Upon their reunion Viridiana clinically admits that she feels no emotional connection to Don Jaime after too long apart. She insists on sleeping on the floor of her bedroom, and has brought with her an array of religious objects including her own personal crown of thorns and crucifixion nails.

Meanwhile Don Jaime gets his jollies paying Rita (Teresa Rabal), the young daughter of his housekeeper Ramona, (Margarita Lozano) to jump rope so he can stare in fascination at her young, flicking legs, and taking out his wife’s wedding attire and fetishistic communing with it, fitting her gleaming white high heels on his own feet and tenderly fitting her corset to his belly. As he does so one night during Viridiana’s stay, he’s bewildered by the sight of her sleepwalking around the house, engaged in some inchoate form of ritual, obliviously burning the contents of a knitting basket and collecting the ashes to dump on Don Jaime’s bed. Don Jaime becomes preoccupied with convincing Viridiana to stay and marry him, eventually proposing this after he’s talked her into donning his wife’s wedding array. When the appalled Viridiana refuses, Don Jaime, with the aid of his slavishly devoted housekeeper Ramona, drugs her and her spirits her to her bedroom.

Viridiana’s slyly accumulating power lies in the way Buñuel dryly presents its increasingly deviant concerns and storyline with a limpid, becalmed, studious gaze. One quality that always distinguished Buñuel as a director was, for all his reputation as one of cinema’s most committed and peculiar artists, so ingenious at communicating unreal imagery, he had little time for showy filmmaking, preferring instead tightly choreographed camerawork, worked out in advance, and so like Alfred Hitchcock found the actual shooting rather dull. The material here grazes territory often staked out by gothic melodrama, as the young woman comes to the big old house where a troubled male elder resides brooding on ancient losses, and the motif of the eerily glaring portrait of Viridiana’s long-dead aunt and Don Jaime’s desire to transform his niece into the lost lover echoes Edgar Allan Poe stories of fetid and displaced sexuality (“Your aunt died on my arms on our wedding night, wearing that dress”). And yet Buñuel instead plays it not for thrills but as a deadpan tragicomedy. The motifs of the storyline also evoke basic clichés of erotica, with the classic figure of the beautiful, chaste, unworldly young woman placed at the mercy of her decadent uncle who embodies all the threat of a worldly male. Buñuel, who had referenced the Marquis De Sade’s The 120 Days of Sodom in L’Age d’Or, here offered his own derivation on a Sadean narrative in portraying a young woman at the mercy of the world’s corruption and who eventually embraces it.

Except that Buñuel plays games with such figurations, disassembling their presumptions, as he finds the absurd pathos in both his central characters. Don Jaime, introduced as a figure reminiscent of Humbert Humbert in Vladimir Nabokov’s Lolita, is eventually revealed to be a figure of dank pathos as he’s driven to find some form of catharsis for his long-thwarted desire for his late wife, ambiguously finding both deliverance from adulthood and proto-erotic thrills in watching Rita skipping, and obtaining the ideal body onto which to transfer his fetishist passion in the form of Viridiana himself. Sexuality infuses every gesture and yet is constantly displaced into other, bizarre, often functionally sado-masochistic forms. Don Jaime is affected by the sight of Viridiana’s bare legs in her nightgown – Buñuel films her taking off her stockings as if unknowingly loading weapons for a campaign not yet begun – as she engages in her somnambulist ritual, a display which seems to signal her as another person driven to enact a nocturnal demi-life. Albeit whilst Don Jaime is at least conscious of his yearnings, Viridiana, casting ashes on the marriage bed her waking self has resolved never to inhabit, can only explore her own ambivalence in dreams. In this she becomes the active avatar of the surrealist creed. Ramona has an evident, unnoticed crush on Don Jaime, one she later, speedily transfers onto his son.

Meanwhile Buñuel sets up chains of imagery couched with unsubtle humour but also amassing thorny meaning. He cuts from a shot of Viridiana removing her stockings, revealing her white, gleaming legs, to a shot rising up from behind the organ Don Jaime is playing, her body and his fused, her body dancing to his tune, his own later donning of his wife’s white shoes and Viridiana wearing them both anticipated. Eroticism involves its own mysterious transubstantiation, and the seemingly opposed reflexes of sex and faith, the impulse of the flesh and the ethic of its rejection, are nonetheless conjoined in the desire to become one with the worshipped figure, to experience on levels carnal and sublime. Biblical humour surfaces as Viridiana unthinkingly bites into a piece of apple Don Jaime hands her as he begins to talk her into wearing the wedding dress. Viridiana soon appears in that regalia, complete with veil and candelabra in hand, a puckish anticipation of her becoming a bride, whether it be to Jesus or someone more mortal, her absent intended mirrored by Don Jaime’s absent wife.

Since his debut Buñuel had compiled a catalogue of fanatically fixated themes and images, including the true surrealist’s fascination with “amour fou,” mad and boundless love that persists beyond the grave – not for nothing had Buñuel made an adaptation of Wuthering Heights, Abismos de Pasion (1954) – and his delight in using insect life as strange and unstable symbol for the infesting and eruptive nature of such passion, a motif that flecks Viridiana – a bee drowning in water, the description of a great old house with a floor infested by spiders – amidst an expanded array of animal imagery that maintains its own peculiar, self-justifying context. Viridiana praying over her collection of religious-masochist paraphernalia gives way to the sight of Don Jaime’s farmhand Moncho (Francisco René) briskly milking a cow, a commonplace act suddenly laced with phallic overtones as Viridiana cannot bring herself to handle the stiff, squirting teat, whilst Rita, gulping milk down hungrily, pauses to teasingly pours some on the cow’s nose. Rita also experiences a disturbing premonition of the sexual furore stirring in the house as she complains of being awoken by a “black bull” coming into her room. As he discusses his illegitimate son Jorge with his niece, Don Jaime assures her he intends to make sure his progeny will be taken care of as he plucks that drowning bee out of a barrel of rainwater. This encapsulates both Don Jaime’s humane side but also his incidental resolve to do as little as possible to service it.

It also prefigures a later, famous vignette of Jorge himself (Francisco Rabal) buying a dog when he’s distressed by the sight of it being forced to walk briskly behind a peasant’s cart to which it’s tied. He walks off with his new pet, oblivious to another dog being dragged along in exactly the same way behind another cart. This vignette says much of Jorge’s counterpoint experience to Don Jaime’s, as a man who knows what it feels like to be the bastard castaway and knows empathy for the literal underdog, and puts his decent streak to immediate, effective employ, but only, again, within a certain limit. This vignette is almost endlessly dissectible, seeming on the face of things to make fun of the charitable impulse, but on closer examination noting that, whilst indeed there’s an aspect of random luck often in who benefits from such humanitarian reflexes, that can have a crisscrossing effect with other gestures, but the eternal problem of social organisation is how to make that effect perpetual and mutual. These seemingly blithe, ironic jokes about the nature of charity see it as inevitably discreet and perhaps only effective when wisely limited in the face of all the world’s pain and suffering. But this eventually plugs into a deeper thesis of Viridiana, when the heroine tries to become a river to the poor and desperate of the district, seeing them not as people but as extensions of her own self-image as a Christ-like fount.

Guilt partly underpins this effort from Viridiana, who, after rejecting Don Jaime, is confronted with the awful consequence in the sight of him dead, having hung himself from a tree near his house with Rita’s jump-rope. This comes after Don Jaime makes a last, feverish play to possess his fantasy by drugging Viridiana after he’s talked her into donning the wedding dress. If it seemed Hitchcock had paid homage to Buñuel’s El (1953) with Vertigo (1958), Buñuel seems to return the favour here, nodding to Rebecca’s (1940) basic plot, offering his own twist on Vertigo’s portrait of a maniacal man trying to reconstruct a lost lover, and quoting Notorious (1946) in the laced cup of coffee that places Viridiana at Don Jaime’s mercy. Don Jaime take her to the marriage bed, laying his face against her revealed, bobbing bosom and kissing her prone form, but ultimately wins the battle against the temptation to rape her. This retreat in proves however self-defeating. Don Jaime first tells Viridiana the next day when she awakens from her induced sleep that he did take her virginity, hoping this will compel her to remain with him, but her distraught reaction causes him to confess to Ramona that he didn’t do it.

Ramona checks his bed for any sign of blood on the sheets to reassure herself he’s told the truth. Viridiana remains understandably determined to leave, but she’s brought back to the house by police to behold the awful spectacle of Don Jaime’s death. The complexity of the aftermath of Viridiana’s drugging suggests possible censor impact on Buñuel’s storyline, but it also undoubtedly helps deepen psychological meaning. Don Jaime’s story, which only occupies about a third of the film, is that of a man trying with all his might not to become a monster, despite being consumed by overpowering impulses that go to a rotten stem of the human being – love, lust, the urge for control, the ever-taunting mixture of the specific and interchangeable in people we as the centres of our own universes encounter. Whilst Viridiana plays the martyr, Don Jaime comes far closer to actually being one, even as he is at the same time just a dirty and pathetic old man. This connects to a credo Buñuel once stated outright, that nothing in the imagination is wrong, only misbegotten attempts to actualise them. Don Jaime’s own, bitter sense of humour manifests in killing himself with the totem of sublimated longings and childhood obliviousness. After Don Jaime is brought down the jump-rope is restored to Rita who resumes skipping with it, despite the angry admonitions of Moncho: youth is as heedless of the pain of age as age often is of youth’s autonomy, and those are two of the forces that wrestle in a traditionalist society.

Don Jaime’s death becomes Viridiana’s load, as she is named as co-inheritor of the house along with Jorge, who arrives with his lover Lucia (Victoria Zinny). Viridiana, after telling the Mother Superior she feels different and won’t be returning to the convent, heads into the nearby town and begins gathering up local paupers, intending to create a kind of religious commune where everyone can do a bit of work to earn their meal and bed for the night. Meanwhile Jorge seems to provide a breath of cleansing air as he lays claim to his legacy. Jorge enters the scene with self-assured masculine swagger, imbued rather than quelled by not having had the easiest time in life, because he knows very well that he is the future. He does note with some resentment that he might, with Jaime’s support, have become a qualified and successful architect by now rather than have merely been working in the office of one, but otherwise isn’t particularly aggrieved by his father (“Anyone can have a fling and then walk away.”). He does quietly admit to Lucia that Viridiana gets on his nerves because she’s “rotten with piety.” Lucia suggests he’s really irritated because she pays no attention to him.

Contrasting Viridiana’s choice of mission, Jorge sets to work repairing, cleansing, and modernising the house, including getting electricity connected and making the estate’s farmland productive again, and hiring labourers for the job. Buñuel builds one of his more elaborate cinematic jokes as Viridiana leads her collective of paupers in prayer in the estate’s blooming orchard – shades of Buñuel turning a wry salute to Robert Rossellini’s The Flowers of St. Francis (1948) with its blend of earthy piety and beatific natural surrounds – whilst the labourers work around the house and grounds, bashing at crumbling brickwork, stirring cement, sawing lumber. Buñuel intercuts between prayers and working, forming them into a system of call and response, labour of the spirit and labour of the practical at once set in contention and locked in a sardonic harmony. The old Benedictine motto of “work and prayer,” realised as an elaborate fugue where focused labour contrasts Viridiana’s ambitious but vague attempt to build a mutually reliant religious commune with social dregs as her flock.

Viridiana’s harvested collective nonetheless quickly reveal themselves to be whatever the opposite is of the deserving poor. A gang of miscreants, petty thieves, sex fiends, and the pathetically penurious, the flock go along with Viridiana so long as she gives them a next-to-free ride. Only one, crippled man out of her initial selection refuses to go along with Viridiana and asks for some change instead, noting, superfluously, that he only accepts such charity because he’s destitute. “She has a heart of gold,” one pauper says of Viridiana, to another’s comment, “Yes, but she’s a little nutty.” Far from embracing an egalitarian ideal of collective labour, the paupers have their own caste and class systems. The blind, bearded Don Amalio (José Calvo) and his pregnant lover Enedina (Lola Gaos) become de facto leaders of their group for their amoral and deftly manipulative cleverness. The paupers forcibly eject José (Juan García Tiendra), a man with a bad case of varicose veins, from their ranks because they think he’s a leper and could infect them all, and toss stones his way whenever he hangs around, whilst taking pains not to let Viridiana see. Another pauper, a man with a bandaged foot known as ‘El Cojo’ or The Cripple (José Manuel Martín), appropriates Rita’s jump-rope as a belt for his pants. He also volunteers to paint religious pictures, which he does, roping in his fellows to pose for him: “I don’t like being the Virgin,” one woman complains. Moncho soon becomes so aggravated by the paupers’ presence that he quits working on the estate.

The official theme here is naiveté, with Viridiana doomed to learn she cannot apply abstract pieties to real life. She is confronted with the truth that the poor are not necessarily ennobled or sanctified by their condition, but remain essentially the same as other people, only more so – a free-floating mass of the greedy, cruel, perverse, and opportunistic. Indeed, the absence of social expectation on them frees them from fetters of behaviour beyond the most superficial and self-centred (Amalio, knowing when and how to grease the wheels, refers to Viridiana as “our blessed protectress”). Buñuel here confronts, with abyssal wit and cool candour, the intersection of two potent, long-antagonistic but fascinatingly similar faiths, Catholicism and Marxism, and one point of concern at which they converge, being what to do about people who fall to the bottom of a society, and provoking the eternal lament of adherents of both creeds as to why the masses will never do what’s good for them. The paupers become Buñuel’s impish projections of his most lawless, cynical, and profane impulses, whilst also evoking the hangover of a crazy medieval spirit that could have sprung off pages of Rabelais, embodying the tumult of the boiling mass of humanity in its natural, unelevated, tumultuous state. Meanwhile Jorge comes to represent industrious modernity, effective, efficient, in many way more genuinely helpful, but also casually imperious and immune to moral criticism. Jorge finds delight in finding, amongst Jaime’s possessions, a crucifix with a knife hidden within, a good, practical version of Cromwell’s advice to put trust in God and keep your powder dry.

That Jaime’s house can be taken as an emblem of the teetering, mouldering, pathetically repressed state of Spain circa 1961 is practically self-evident. More interesting is the way Buñuel sets his rival moral schemes in contention, forlorn and septic patriarchy and daffy virgin matriarchy both waning. Which goes a long way to pointing to the deepest cause for the offence Viridiana caused the Franco state. A little blasphemy and sin can be easily encompassed and suppressed, but not the film’s most galling statement, its confident augury that all the old reactionaries will fall before the seductive appeal of a neo-pagan spirit inherent in the encroaching modern world, of which Jorge is the messiah, casually barging through taboos long tended with jealous care, and the nuns and serviles of the past will become the new whore-priestesses. Where Ramona lingered in lovelorn attentiveness to Don Jaime, and transfers that fascination onto Jorge, he quickly and deftly seduces her as they explore the musty attic crammed with the detritus of a festering aristocracy. Buñuel saves one of his most mordant visual metaphors here as he cuts from the couple’s clinch to a cat springing on a mouse. This seems to indicate the ease of Jorge’s seductive ploys, although the cat could also be the long-frustrated and carnally eruptive Ramona: later when Buñuel films them together in a moment of strikingly happy intimacy, it’s Ramona who joyfully bites Jorge’s hand.

The film’s very end sees Jorge ascending to the status of a pagan priest-king settling down to be a fount of sexual beneficence, His coming inscribed in the strains of a new catechism – shake, shake, shake your cares away, declares the rock song coming from the radio. Buñuel doesn’t take this for necessarily a great good, either, in part because an age of happy, straightforward hedonism would rob him of the mine of his art, his delight in human perversity, in the tangled weeds of sad and sorry old repressed Europe and the creatures it births. The epic quality that touches Don Jaime’s fetishistic longings and Viridiana’s blinkered and self-mortifying piety springs from the same fount: the old world fashioned over centuries to provide psychic and physical bulwarks against the chaos of natural forces. Buñuel was driven again and again to study the failure of such social bulwarks, their collapse the one certain thing in his worldview. Buñuel’s constant preoccupying themes had surfaced in precursors to Viridiana like Susana (1951), which depicted with lacerating good-humour the progress of an ironically sanctified harlot through a good Mexican family, her pulchritude easily provoking the men to raptures, and El and The Criminal Life of Archibaldo de la Cruz (1955), with their portraits of maniacal men whose unstable machismo consumes them and others.

Buñuel’s previous film, the near-equally great but relatively neglected The Young One (1960), although set entirely amongst fringe dwellers, also directly anticipated Viridiana, although with its depiction of the forcible seduction of a girl by an older male guardian edging far closer to outright paedophilia, and the theme of schism amongst the underclass encompassing racial prejudice. Buñuel would also go on to restage Viridiana’s riotous climax from a different angle via the famous conceit employed in The Exterminating Angel (1962), as guests at a bourgeois dinner party find themselves unable to leave a dining room due to some invisible force, and degenerate into brutes, an idea that, despite its purposefully arbitrary fantasticality, laid down a template for post-apocalyptic angst in cinema. Buñuel would return to the basic theme of Viridiana, and some of its jokes, whilst flipping genders again, for Simon of the Desert (1965), this time casting Pinal as the taunting, tempting female devil trying to seduce the pillar-sitting saint, eventually spiriting him from detached pinnacle to raucous contemporary New York nightclub. Viridiana’s own eventual embrace of her carnal side opened the gate for Belle de Jour’s (1967) portrait of a transgressive heroine trying to actualise her erotic fantasies and the brutally ironic feminist revenge motif of Tristana, a film that plays very much as an uglier, sadder, more conflicted remake of Viridiana, essentially positing if Viridiana succumbed to Don Jaime and then became him. Buñuel’s influence would also soon echo through the emerging new European cinema, seen in variations like Jean-Luc Godard’s Week-End (1967) and Pier Paolo Pasolini’s Teorema (1968).

Viridiana finally reaches it long, ecstatically profane climax as Viridiana and Jorge head off to deal with legal matters in town and Ramona takes Rita to the dentist, all expecting to be absent from the house until the next day. Viridiana leaves the snowy-haired, ineffectual Don Zequiel (Joaquin Roa) in nominal charge of the commune. Some of the paupers, seeing a chance for rest and relaxation, decide to kill a couple of the spring lambs on the estate for a roast dinner, and Enedina promises to make custard. The paupers soon sneak into the big house to gawk at its splendours. Surveying the portraits of Don Jaime and his wife, Zequiel comments, “Imagine hanging yourself with that kind of dough.” The paupers elect to hold their banquet in the dining hall and clean it up so their cheeky transgression won’t be noticed. There they merrily gobble up their food and raid the wine cellar too. They’re even so kind as to let José join them, sequestered at a separate table. Amalio regales them with legendary feats of begging in rich churches where the women smelt so good they gave tactile communion. For the paupers, guzzling custard in swank environs is the next best thing to heaven, and once everyone’s in the highest spirits Enedina proposes to take their photo with a camera “my parents gave me.” The beggars eagerly arrange themselves into a pose on one side of the dining table before Enedina, recreating Leonardo Da Vinci’s “The Last Supper,” and Enedina does indeed per the old joke take their photograph, by raising her skirt and flashing her privates at them.

This famous vignette offers a pure crystallisation of Buñuel’s humour, at once larkish and vicious, seemingly casual but carefully prepared. The “Last Supper” pastiche provided subsequent directors with a ready-made icon of irreverence to pay homage to, ranging from Robert Altman on MASH (1970) to Mel Brooks on A History of the World, Part I (1981). Buñuel’s is the coldest and most merciless however: Amalio holds the place of Jesus, flanked by sleazy weirdoes. Handel’s “Messiah,” heard in the opening credits, is played by the beggars on the gramophone whilst several begin dancing to its strains with sprightly, satiric energy. Jose dons pieces of the wedding dress and swans about as a sickly drag act. Here the paupers rejoice in their freedom to casually disrespect every yardstick of the society whose fringes they persist on, all charged with childlike glee – Buñuel zeroes in on the dancers’ legs, which recalls Rita’s as she used her jump-rope. But other urges are stirring, at once more adult and more animalistic, as the party degenerates into squalid chaos. Enedina is grabbed by one of the men, Paco (Joaquin Mayol), dragged behind a couch, and raped. “Let ‘em scuffle,” Zequiel declares in his besotted state, and gets a face-full of custard tossed at him. Amalio, thinking Enedina is willingly screwing Paco, starts furiously smashing everything on the dining table with his cane, and Enedina, released, dismisses Amalio’s display: “If he were my husband he’d be entitled.” Some of the paupers flee the house as Viridiana, Jorge, Ramona, and Rita return unexpectedly by car, and the others shuffle out more pretentiously, facing up to the astounded Jorge with varying attitudes of proprietorial surprise, or, in Amalio’s case, a blessing for providing a blind man with sustenance.

Where other filmmakers might have felt licence to make their style frenetic to mimic the mounting craziness in such a sequence, or to have the paupers become theatrical in their destructiveness. Buñuel simply and methodically documents the mounting bedlam, only in the “Last Supper” tableaux delivering an arch cinematic joke. Otherwise he maintains deadpan observation, as with Enedina’s assault. Buñuel seems to be dramatizing the worst nightmare in the reactionary mindset: the filthy, ignorant scum erupting to despoil civilisation and take advantage of their benefactors. But their actions also, pointedly, recreate things already seen in the course of narrative – sexual assault, fetishism, transvestism, contempt for tradition, heritage, autonomy, and responsibility – only without any veil of pretence or obfuscation, simply embracing wild impulse. Don Jaime’s drugging and suborning of Viridiana, halted by whatever lingering ethic persists in his person, is soon reproduced in blunt and brutal fashion as El Cojo and Jose collaborate to knock out and tie up Jorge so they can rape Viridiana.

Buñuel dives in for a close-up noting Viridiana’s failing fight against El Cojo, noting her hand tugging desperately at his belt, which is of course Rita’s jump-rope. Buñuel deploys another of his wicked ironies, as Jorge deploys the oldest and most essential art of the capitalist to save the day – using the promise of reward to turn one member of the proletariat against another and forget his own interests, albeit in this case for an urgently righteous cause, as Jorge convinces José, who waits for his turn, to intervene in the rape by offering him money. José promptly and enthusiastically uses a fire shovel to bash El Cojo’s skull in. Calm is restored as the Guardia Civil arrive to round up the ratbags. A gentle inward dolly shot of Viridiana the next day, watching Jorge as he resumes his reordering, confirms the inevitable without words, that she’s fallen under Jorge’s spell, and in her room weeps as she casts off the last of her previous identity and, using a cracked fragment of a mirror, refashions her new one, unleashing her blonde hair.

Meanwhile her religious iconography burns up outside, Rita studying the blazing crown of thorns in bewilderment before tossing it on the flames. Viridiana appears at Jorge’s bedroom door, charged with sullen, silently communicated need, only to find him ensconced with Ramona. Jorge, immediately deciding how to handle the quandary as is his wont, proposes they settle down to play cards, noting “All cats are grey by night,” before commenting, as he suggestively takes her hand and uses it to cut the cards, “The first time I saw you I though, ‘Cousin Viridiana and I will finish up shuffling the deck together.’” Perhaps cinema’s greatest dirty joke and fade-out punchline, but again realised with Buñuel signature mixture of economy and attentiveness. Buñuel spares shots to note Ramona’s hesitant fear of rejection and competition and Viridiana’s blank gaze as she ponders the question as to whether this is who she actually is, before moving to a long shot, retreating slightly as if with a sense of decorum whilst peering through an open door, noting the emergent ménage-a-trois simply and calmly getting on with life in the new age.

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2020s, Auteurs, Drama, Music Film

Tár (2022)

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Director / Screenwriter: Todd Field

By Roderick Heath

Todd Field first caught eyes as a well-employed character actor in the 1990s when he appeared in such disparate movies as Twister (1996) and Eyes Wide Shut (1999). He made his directorial debut to general acclaim with In The Bedroom (2001), and followed it up with the more divisive but still Oscar-nominated Little Children (2006), only to then fall into a long, involuntary quiescence until Tár, his latest and one of the best-reviewed and received movies of 2022. That Field played a pivotal role in Stanley Kubrick’s last film and then immediately made his gambit as a serious-minded filmmaker led many commentators to characterise Field as a Kubrickian protégé, or at least an inheritor. But at the end of the day Field is much more of a traditional actor-turned-filmmaker, as despite the chicly controlled visual textures of his films, his primary interests manifest in deploying carefully wrought performance and conveying character drama. Field’s status as a maker of adult audience drama films, the kinds of movies that remain the linchpins of award seasons but also used to once be the stuff of great mainstream appeal, particularly in the mythologised days of the 1970s New Hollywood era, made him seem a little like a throwback figure when he released In The Bedroom.

His debut, about a middle-aged couple driven to commit a vigilante killing after their son is murdered by a lout, came dressed in a kind of fashionably unfashionable garb, with its autumnal settings and scenes of lingering marital strife building to crescendos of big acting from great thespians and self-conscious emulation of Ibsenesque drama and the north-eastern American literary tradition or writers like John Cheever and John Updike evoked, with a little Death Wish (1974) thrown in for cinematic narrative juice. Field went further down that road with Little Children, an adaptation of a novel by Tom Perrotta portraying the suburban humdrum and the dissatisfied and damaged people living in it. Field tried to push an edge of amplified stylisation in Little Children to move it beyond mere literary realism, particularly through the figure of a released paedophile, played by Jackie Earle Haley in a performance that revived his career, but the result as a whole had a studied, excessive quality. Nonetheless Field helped set the scene for the emergence of some more serious (or self-serious) film talents to emerge in the following decade or so, like Derek Cianfrance, Jeff Nichols, and Sean Durkin.

Tár, Field’s latest opus, shows at least that Field’s ambition has apparently grown during his hiatus from movie screens. It’s a nearly three-hour long drama revolving around a central character who inhabits an explicitly anti-popular sphere, and, at least on some levels, refuses to dumb down that sphere and its peculiar lingo, social dynamics, reference points, and fetish zones. Field’s subject is Lydia Tár (Cate Blanchett), who’s introduced being interviewed by real-life New Yorker critic Adam Gopnik, in a staged ritual of cultural anointing of a hero figure. Lydia’s slavishly loyal assistant Francesca (Noémie Merlant) gives away that the raft of achievements Gopnik recites was compiled by her as she recites it along with the interviewer, whilst Lydia herself deploys an act of chagrined humility mixed with hyper-articulate commentary on her business, explaining amongst other things her approaching culmination of a lifelong project, recording all of Mahler’s symphonies, with an upcoming performance of the composer’s legendary Fifth. Lydia’s list of achievements seems indeed bordering on the absurd, including the holy quartet of Emmy, Oscar, Grammy, and Tony, and an upcoming book with the knowing title Tár On Tár. Field’s purpose here is to assiduously establish Lydia as an expert media performer and a fictional character who nonetheless occupies the centre of the modern cultural landscape as we know it.

Tár’s first-half hour or so comprises entirely of four extended dialogue exchanges, as Lydia is interviewed by Gopnik before an audience, speaks with a fawning guest at a function following, has lunch with fellow conductor and big money conduit Eliot Kaplan (Mark Strong), and teaches a class at Juilliard before returning to Germany, where she serves as conductor of the Berlin Philharmonic, as well as her wife Sharon Goodnow (Nina Hoss) and young daughter Petra (Mila Bogojevic). These early scenes, far from being dull or extraneous, are indeed the most compelling in the film, as they’re driven by dances of dialogue that depend on Blanchett’s facility for describing the three aspects of Lydia on show. The polished celebrity oiling the machinery maintaining that celebrity gives way to a glimpse of a canny luncheon warrior who engages in a constant game with the world-class schmoozer and professional rival Kaplan whilst affecting to be two honest professionals talking shop – amongst the consequential things they discuss is a fellowship they run for promoting female composing and conducting talents – before finally offering a portrait of Lydia the teacher. The first two situations see Lydia in her element as a figure used to other people defining and measuring themselves against her, as when she deflects Kaplan’s entreaties to get a glance at her annotated scorings to learn how she achieves some of her most compelling effects.

The third vignette proves something rather different. Lydia looks on as one of her students, Max (Zethphan Smith-Gneist), tries to conduct a performance of an atonal piece she describes wearily as “very…au courant.” Lydia calls time on the performance and, without quite explicitly saying so, makes clear she thinks Max is playing a fashionably heady but empty piece because it suits his intellectual postures rather than anyone else’s need for emotional engagement. When Lydia tries to use playing Bach as an example of extracting creative value from work that seems shop-worn and done to death, Max ripostes that he doesn’t feel like Bach as he defines himself as a BIPOC pangender person who disdains Bach’s “misogyny” for having lots of kids. Lydia, provoked to scarcely stifled disdain, begins trying to persuade Max of the wrong-headedness of this opinion and the importance to being open to the full panoply of musical art, but the session devolves into increasingly personal abuse of the young man’s proclivities and Max finally storms out angrily after calling her a “fucking bitch.”

Field here baits his audience in several ways. The number of people who will roll their eyes no small distance into their cranial cavities when Max describes his identity and attendant cultural loyalties will only be rivalled by the number who will want to immediately circle their tribal wagons around him for protection. Field’s not new to this kind of calculated provocation of a presumed liberal audience’s inclinations, having suggested at the end of In The Bedroom that violent revenge might well be as releasing and cathartic for one personality as much as it’s corrosive and self-defeating to another, and arguably leaned in the opposite direction when he tried to humanise a paedophile, so often the ideal boogeyman figure for reactionaries, in Little Children. Max is offered on one level as an earnest young man and on another as a veritable caricature of a modern very online lefty youth, who with his prissily judgemental comments on Bach incarnates a certain kind of touchy-feely posturing that often seems to have a kind of wilful ignorance and generational arrogance lurking behind it, the kind that proclaims Martin Scorsese a bad filmmaker for making gangster movies over and over. Indeed, Lydia’s frustration resembles that of a million teachers, confronted by a slightly more high-falutin’ version of the student who decries reading classic books and learning history because who cares about all that old stuff, man.

More soundly, Lydia herself, who describes herself as “a U-Haul lesbian,” points out to Max that if he’s so dismissive of the others for the quirks of their identity, then others are given implicit permission to do the same to him, and her. Something of Lydia’s journey to the top is evoked here in pushing through barriers as much by adapting herself to established hierarchies and cultural loadbearing as making such forms adapt to her. Lydia nonetheless relentlessly exposes herself more than Max in the course of her spiel. She’s aggravated by Max’s quasi-ideological choice of music rather than the grandiose late Romanticism-trending-Modernism she loves. She’s irked by the taste of youth leaning towards another, younger, marketable female composer of talent when she herself is creatively blocked and wondering what worlds she has left to conquer before she’s pickled in cultural formaldehyde. Lydia herself is perhaps a little conscious that at some point in her career her gender and sexuality stopped being stymies and perhaps became propellers that bore her aloft in a zeitgeist eager to anoint someone like her, but still has a lingering anxiety provoked by someone too easily parading their identity as a banner. Lydia’s free-flowing verbal force and unrestrained freedom to keep lashing at the barely articulate and plainly, intensely nervous Max, as she herself eagerly embodies a figure of authority not using that authority at all well.

Most of all, Lydia reveals a bullish temper which once roused can’t easily be reined in, even if it usually doesn’t so much erupt as burn away like a volcano under snow. It bubbles to the surface in a later scene when she threatens a school bully who’s been picking on Petra, going out of her way to scare the hell out of a small girl. Such a talent for charging at foes with a blend of street-fighter attitude and imperious verbal efficiency very likely helped her get where she is, but in such a position of exalted status now feels like a Formula One engine jammed in a VW Beetle. The Juilliard scene is a great one, rich with dynamics both overt and implied and powered by the nimbleness of Field and Blanchett moving in perfect lockstep. But it’s also one that points to the overall failure of what follows, not least in the carefully contrived ambivalence over the culture clash’s meaning as concern for character subsumes the discourse on artistic worth and ideals, but also its retreat from that culture clash. The exchange comes back to haunt Lydia, because some student has secretly filmed it despite a ban on that, and it later leaks online in a heavily edited version that makes Lydia look rather bonkers, but in a way that didn’t strike me as liable to be persuasive to anyone.

Tár has gained much of its talking point traction from being characterised as a drama about “cancel culture” in a totemic way like Gentleman’s Agreement (1947) was about anti-Semitism or The Deer Hunter (1978) was about the Vietnam War. We open with Lydia already on a long road that will lead to her being ejected from her spot atop the cultural pyramid for various mooted and actual transgressions. I’m not entirely sure it’s about that particular phenomenon at all, or more than incidentally. Much of what befalls Lydia could play out the more or less the same in any moment. What is more substantially present is a contemplation of the connection, and lack of it, between artist biography and creative achievement. Mahler’s ill-fated marriage is discussed as well as Bach’s prowess in begetting and Schopenhauer’s assault on a woman, weighed against the things they gifted to everyone else in a kind of moral barter. Such discussions are, in the modern zeitgeist, usually pitched on the level of, “Why am I, who have always acted well/morally/thoughtfully, less famous/acclaimed/rich than that person who did X/Y/Z?” One eternal explanation is that power corrupts, and the way the rot creeps depends on who has the power. That’s not a reassuring explanation for anyone, least of all to those who want to claim that power, but the even less pleasing one is that just about everyone’s done something they wouldn’t like magnified under the glaring glass of celebrity. For a long time modern western society needed the legend of artistic bohemia as a zone of society where those who couldn’t or wouldn’t conform could escape official moral scruples and expected social roles and indulge desires regarded as perverse or excessive, and also keep such people at a safe distance, and not that long ago it was just about the only place where people like Lydia and Sharon would have been vaguely acceptable in expressing their love. Field’s purpose seems most intent on exploring the nature of temptation to a figure like Lydia, temptation that’s actually exactly the same as that working on everyone else, but manifesting more intensely when you actually have the leverage to indulge it.

Anyway, amongst Lydia’s formidable experiences listed at the outset was a field trip into the South American jungle to study tribal music, when she was accompanied by two of her protégés, one of them Francesca, the other a woman named Krista Taylor. Both were beneficiaries of Lydia and Kaplan’s fellowship and heavily implied to have both been Lydia’s lovers. Krista is glimpsed hovering around Lydia, filming her on her iPhone on a plane in a cryptic opening shot, and later mails her a copy of Vita Sackville-West’s novel Challenge – a novel signposting relevant themes – with a taunting inscription that infuriates Lydia, who jams the book into the garbage chute of an airplane toilet. Shortly after, Krista commits suicide, and Lydia sets out purposefully to expunge all her correspondence with and about Krista, including the many emails she wrote to orchestra bosses telling them Lydia was unstable and shouldn’t be hired. Lydia orders Francesca to delete any she has too. Meanwhile Lydia has told Kaplan she intends to replace her assistant conductor, Sebastian (Allan Corduner), who was the pick of her mentor and predecessor as conductor for the Berlin Philharmonic, Andris Davis (Julian Glover), but she finds a drag on her style, and Francesca is the obvious and expectant candidate. When Lydia chooses someone else, Francesca quits and vanishes. Meanwhile, Lydia becomes entranced by a young Russian cellist, Olga Metkina (real-life cellist Sophie Kauer), who’s campaigning for a slot in the orchestra: after watching a YouTube video of her playing Elgar’s Cello Concerto, Lydia uses her considerable guile to manipulate the orchestra into performing the Concerto with Olga soloing.

Lydia and her story were based broadly on the New York Metropolitan Opera conductor James Levine, whose career went down in flames after accusations of sexual assault from several people, a scandal referenced in the film. Field’s decision to make a queer woman the subject of a Levine-like story was a cunning one (maybe a little too cunning), immediately modifying audience attitude to her, where if the protagonist was a big, percussive male personality prejudgements would probably come a bit too easily and sympathy rather less so. It also couches the storyline in multiplying ironies. For Lydia and Sharon, who is also a violinist and the orchestra’s concertmaster, coming out as gay and a couple when they did was a move still laced with risk, as Sharon mentions in a heated moment, and now the young ‘uns are getting around gleefully proclaiming themselves “pangender,” and it could be there’s a special spiciness to the prurience that swirls around accusations that fall on Lydia that she tends to show favouritism and also sadistic tendencies towards young female talents who are her type precisely because of the lesbian angle. All interesting territory but also stuff Field only skirts.

Because Tár ultimately doesn’t quite make it as a character study, and proves really only a tease in exploring “cancellation,” and the reasons why Field stops short is so he can hover in a zone of pseudo-detachment, dramatically speaking, in terms of the cultural and personal issues he prods. He needs to keep just what transpired between Lydia and Krista as vague as possible to retain his glaze of official ambiguity, to keep the audience obliged to reserve judgement on some level about Lydia as a person, and also, I can’t help but feel, not to have to portray something like transgressive urges. Field’s so anxious to avoid being labelled exploitative he avoids being much of anything. It’s worth comparing Tár in this regard to Paul Verhoeven’s last few films, which dynamically venture into the heads of some heroines who own their perversity at the price of being violently misunderstood by the world at large. It could be argued Field is resisting the gravity of “cancel culture” and attitudes of vengeful outrage by not playing that game, but he in truth kowtows to it by avoiding making the audience complicit in or understanding of anything Lydia might have done wrong. Often in recent cinematic and theatrical drama I’ve observed a tendency that I’ve dubbed “unambiguously about ambiguity,” by which I mean they have gestures towards keeping specific aspects of their stories equivocal in a rather ostentatious way that achieves not subtlety and mystery but rather the opposite, and Tár is a particularly cogent example. Michelangelo Antonioni used to do ambiguity with supreme narrative and artistic power; many imitators do it badly. And a huge amount of Tár’s running time is devoted not into delving into Lydia’s head, but instead shallowly reproducing the immediate space about it. Certainly, Lydia is tunnel-visioned, not just by her creative self-involvement but the cocooning effect of celebrity, money, and the cultish closeness of an orchestra ensemble.

By way of compensation Field keeps introducing barometers of her mental space, like the constant, odd manifestations of a troubled mind, like finding a metronome set mysteriously ticking in her apartment, being distracted during a jog by some mysteriously sourced screams, and occasional dips into distorted, rather Bergmanesque dreams touched with hints of the erotic. She also keeps glimpsing a hexagonal design Krista drew on the inscription page of her barbed gift and trippy visions of her jungle adventure. As these keep adding up Field seems to be baiting the audience into thinking Lydia has some kind of crazed stalker sneaking into her house at night, or is cracking up, but what they’re really there for is to keep providing the illusion of something happening before Field properly drops the axe. Lydia keeps an apartment separate to her home with Sharon and Petra for rehearsing and composing, and whilst there hears odd noises that eventually prove to come from a neighbouring apartment, where a hapless German women is caring for her elderly, crippled mother: the woman gets Lydia to help her get her shit-covered mother back into her wheelchair at one point, after which Lydia near-hysterically washes the filth off herself. Later, she follows Olga into a seedy apartment block to return a possession (itself an intriguing and suggestive story segue that goes unpursued) and descends into a dark basement where a dog growls at her, freaking her out so much she flees pell-mell and trips on the stairs, breaking her nose. Such scenes seem intended to illustrate Lydia’s percolating fear of a mucky, scary destiny she’s managed to rise above but still constantly feels stalked by.

Such quasi-Expressionistic and symbolist touches indicate Field’s willing to take some more risks when it comes to the officially lifelike texture of current cinematic aesthetics, but I found them rather too contrived and, worse, a bit time-wasting. Field establishes a miasma of estrangement and anxiety descending on Lydia and then keeps doing so for more than an hour. At many points in its long, ambling midsection I found Field’s work rather too reminiscent of some of his contemporaries who are obsessed to inserting overtones of simmering menace and strangeness derived from Horror film stylistics into upmarket drama films, purveyed of late by the likes of Durkin, Julia Ducornau, and Pablo Larrain. Tár spends all its time warning us relentlessly that something bad is going to happen, and then it happens and, well, we know because of the type of movie we’re watching that Lydia’s not going to be attacked by a lurking fiend, and yet Field insists on purveying his story a little like an art-house version of a Final Destination film: fate’s coming for you, Lydia Tár. The scene with the carer and elderly woman is particularly artificial in regards to the film’s overall aesthetic, which emphasises the bright and shiny surrounds Lydia exists in and she reacts to being covered with filth with the phobic intensity of a vampire to sunlight: the intrusion of mess, dirt, and proof of human decay is served up as a carefully cordoned episode of disturbance of Field’s piss-elegant visual texture as well as Lydia’s hermetic world.

What keeps the film anchored is Blanchett. I’m not as endlessly fascinated by Blanchett as a performer as a lot of commentators are, but it’s hard to deny she renders Lydia palpable despite certain aspects of her never coming into focus. She makes even an aside like playfully mocking the overly-familiar lilt and messages of an NPR announcer into an aria of performative zeal and fleshing thematic depth: I sensed Field making fun just a little of his own high-toned penchants, and also flashes of frustration with the way “serious” art tends to find a kind of ritzy ghettoization in the modern media landscape when people reserve their most committed cultural battles for arguing over superhero movies. Field provides Blanchett with a more spectacular version of the same moment late in the film when, feeling abused and desperate, Lydia is visited by the family of the women in the neighbouring flat, now that the mother’s died and the desperate carer’s now being cared for herself, they’re selling the apartment. Rather than seeing Lydia’s presence and rehearsing as a plus for selling the apartment, they ask her to keep her playing to a minimum, whereupon Lydia trolls them mercilessly by walking around with an accordion and belting out an improvised, brutally accurate description of their actions: “Your mother’s buried deep and now you’re gonna keep her apartment for sale!” As the film shifts into its last act, it’s finally revealed that Lydia, real name Linda Tarr, comes from a working class family, and returns briefly to her family home in Staten Island to take refuge from the fallout of her actions.

Here Lydia unleashes all her brutal humour and disdain for the kind of ordinary people she constantly refers to as “robots” with untrammelled clarity and force (and also at last embraces the atonal), but also exposes her pathos: there’s nobody to restrain her now, even herself, and also nobody to restrain it for, no-one who cares what Lydia Tár thinks about something. That scene perks up the long, dour decline of Lydia, which commences in earnest when she’s faced not just with becoming the object of a baying mob at her book launch, once Krista’s wealthy parents finally catch public attention with their take on Lydia’s destruction of Krista and the edited video of her Juilliard class goes viral, but also learning Francesca has, in payback, saved all of Krista’s emails and makes them available for a civil suit Lydia’s giving a deposition in. Before the reckoning arrives, Field spends much time observing Lydia’s working practice with the orchestra, constantly trying to wring new sensations out of the familiar notes of the Mahler. These scenes are all good on a level of quasi-documentary depiction, but Field never finds any particular expressive intensity for communicating the music’s meaning for Lydia, settling instead for having Blanchett making dramatic conducting gestures reminiscent of her idol Leonard Bernstein. Field also avoids depicting any of Lydia’s own music, which felt like a blank spot in her portraiture: Lydia’s individual artistic persona and achievement, the gifts that presumably won her at least one of her EGOT tally, remain unillustrated.

Field’s own artistic touchstones are in evidence throughout Tár. The theme of a destructively domineering and fatefully love-struck impresario in a musical world recalls Michael Powell and Emeric Pressburger’s The Red Shoes (1948), but a more immediate reference point is Rainer Werner Fassbinder’s The Bitter Tears of Petra Von Kant (1972), with its antiheroine recalling Fassbinder’s coolly controlling lesbian, making the connection more explicit in choosing a German setting, equipping her with a seemingly slavish but actually personally motivated aide, and naming Lydia’s daughter Petra. I couldn’t help if there was a nod somewhere in Field’s conception to Edgar Allan Poe’s “The System of Doctor Tarr and Professor Fether,” echoed in Lydia’s real surname and in the general theme of the figures of authority revealed at the end to been imprisoned and literally tarred and feathered by the loonies who pretend to be the ones in charge. Lydia might enjoin her orchestra to “forget Visconti,” referring to Luchino Visconti’s famous use of the adagietto from Mahler’s Fifth in his film Death In Venice (1971), but Field himself plainly isn’t forgetting the association, with the clear hint that, rather than just a cheap predator, Lydia might be taken as an Aschenbach figure given to falling in love with youthful muses charged with talent. Field nicely captures a sense of elusive erotic frisson as Lydia is first intrigued entirely by the sight of Olga’s boots long before she sees the whole person, only to then turn this into his version of a giallo film’s black gloves: they later become visual clues that allow Lydia to foil a blind audition in Olga’s favour. Field engages with the orchestral music world whilst daring to presume at least a working receptivity to it in his audience, mimicking Lydia herself in this regard in refusing to let the slower members of the class catch up, with characters switching between languages at speed and dropping cultural reference points that aren’t necessary to follow the story but do much to give the feeling of a little world with its own special folklore, as well as please incessant dabblers like me with a pile of old classical LPs watching. If Field had found a way to merely make a movie about a few months in the life of a famous conductor Tár might actually have been a better film for it.

Tár lets you know it’s a very serious movie right off the bat by sporting really, really small font for its credits, and it wears its crispness of look and sound like a starlet in a designer dress. But if you want a film that finds ways to dynamically and vehemently dramatize the way creative passion and demons entangle in ugly and astonishing ways in creating art, watch The Red Shoes again, or any of Ken Russell’s composer films, like Mahler (1974). Field’s images by contrast are always pretty and composed with cut-glass precision, but are also almost entirely inert, depending on the actors within his frames to supply the energy and propulsion. Scarcely a single scene has incidental detail: everything’s been crafted with the diligence of a hobbyist piecing together a doll’s house, like the many luncheon scenes that sport Lydia yammering with the likes of Kaplan and Andris where nobody’s actually eating, the tables just stages for the actors to read across. Field is really big on mirrors with multiple reflections of Lydia to emphasise her duality. Even a minor but meaningful scene where Lydia gets Petra to connect with her by playfully reciting “Cock Robin,” a moment that’s meant to illustrate Lydia’s genuine parental sympathy with her daughter, has the quality of an acting exercise. Other touches, like Francesca reciting in time with Gopnik, have a cliché shorthand quality. The basic storyline has some similarity to Philip Roth’s novel The Human Stain (filmed by Robert Benton in 2003), which contended with the 1990s version of cancel culture and also had a hero who had reinvented himself from a less than ideal origin. Also, the number of films of late where a character is told their time’s up by a bunch of lawyers in a boardroom has been growing sizeable.

Meanwhile Glover’s Andris, a now-virtually forgotten conducting hero, muses on the swirl of career-ending scandals he’s been hearing about in the news and comments on the similarity with the de-Nazification era after World War II and accusations thrown at the likes of Wilhelm Furtwangler and Herbert Von Karajan, and the constant anxiety over being accused. Now that’s a provocative comparison to make, and Lydia expresses dubiety, only for Andris to comment, “Either way, you had to be ready.” Field makes something of a motif of Lydia being viewed through a cell phone camera and with text messages bobbing up over the image, reporting differing attitudes from the person wielding the camera: what is presumably Krista’s vantage on the sleeping Lydia opens the film, whilst someone else later films Lydia at her book launch whilst tapping out sarcastic remarks about her arsenal of high-flown ideas. Towards the start of the film it’s revealed that Lydia has purloined and has been using some of Sharon’s medication for heart arrhythmia, presumably to get to sleep and ease the pain from an injury she seems to have suffered from her physically convulsive conducting style. When she first returns home Sharon is suffering and has no medication, so Lydia pretends to find a pill and gives it to her, a vignette that does a nice job of showing Lydia’s cavalier attitude to Sharon’s needs and also her genuine care for her. The medication thing never comes up again in the movie that I noticed, nor does Sharon’s health, and the couple’s relationship is held at a wary distant throughout. There’s one nice moment when, during rehearsing the symphony, Sharon intervenes to demonstrate to the other musicians what needs to happen: it’s the closest we get to a substantive example of Lydia and Sharon’s creative partnership, with Sharon translating Lydia’s visionary gabble into precise technique.

By contrast, the inevitable scene where Lydia is confronted by Sharon as her career’s collapsing proves oddly truncated and clumsy. Field seems to be trying to consciously avoid the actorly fireworks of the husband-and-wife kitchen fight in In The Bedroom, but the dialogue proves stiff and theatrical rather than terse and cutting. “How cruel of you to define our relationship as transactional,” Lydia moans at Sharon when Sharon recalls how their own relationship started, to which Sharon retorts, “You’ve only had one relationship in your life that isn’t transactional, and it’s asleep in the other room.” It’s like Field’s trying to write copy for critics watching the film. Sharon also hints at how their relationship started “on a couch” in Lydia’s flat, with the suggestion she sees a likeness between incidents in Lydia’s life. Which ought to commence a truly dynamic scene between the two women, but that’s all we get, and it’s basically the end of Lydia and Sharon’s marriage. Later Lydia tries to approach Sharon and Petra outside the school only to be pathetically cold-shouldered. It’s disappointing, in no small part because Hoss is always a fascinating, lucid actress whose realism and pathos here strongly contrast Blanchett’s bigness, and yet Sharon is in the end just another victim spouse character rather than an equally complex player in the game of love. For a movie as long as Tár is, there really ought to be more authentic meat on its bones.

The climactic moment of Lydia’s downfall comes when she turns up to the premiere of her orchestra’s performance of the Mahler, now being conducted by Kaplan: Lydia, clad in her sharpest suit, struts out at the start of the performance and physically assaults Kaplan before, wild-eyed and wild-haired, begins trying to conduct the mortified ensemble. It’s a great moment for Blanchett, as she gets to exhibit feral physical force and seems genuinely capable of killing Kaplan. But I winced as Field forced this moment of grievous humiliation of his protagonist, which is present mostly because he needs Lydia to commit a final auto-da-fe on her career when most of what’s befallen her thus far could conceivably be weathered with patience and PR. It is of course supposed to be a final confirmation of Lydia’s almost childish entitlement and possessiveness, but it still felt a bit absurd that Lydia, regardless of how many hard knocks she’s taken, has fallen to such a crazed and nihilistic level. Lydia’s return to her childhood home sees her tearfully taking refuge in watching old VHS recordings of Bernstein expressing the philosophy that drove her own career determination.

Lydia’s homecoming is punctuated by her brother (Lee Sellars) commenting, “You don’t seem to know where the hell you came from or where you’re going.” Ah, the gruff zing of a salt-of-the-earth working man delivering thesis lines. The theme of a pretentious escapee from a humble background forced to return through disgrace or failure is another one that’s become a wearying cliché of late (it’s close to the only plot Australian TV shows are allowed to have these days), and Field seems aware of it judging by his haste to leave it behind, even as he’s raised many questions about Lydia Tár and who she is that aren’t going to be enlarged upon. Also, who the hell would go to the effort of changing their name from Tarr to Tár? Finally, Field shifts to an extended coda that takes some time to play out as Lydia travels to Bangkok, where she seems to resuming her career in however fringe a fashion, with her old work ethic undimmed, meeting with the orchestra and hashing out the composer’s intentions. When she asks a hotel clerk to recommend a masseur, she goes to the place she mentioned, only to realise it’s a high-end brothel sporting young local women and more literal transactional relationships.

This moment is striking if also bordering on the arch, as it mirrors what we’ve seen early with visual allusion: the young women are arrayed as if in a vending machine and also reminiscent of the survey of the orchestra with the lovely Olga in its midst, with one girl giving Lydia a particularly charged pick-me look that reconfigures Lydia’s earlier behaviour in its most degrading possible likeness, Lydia even caught in a posture like her conducting, the sort of touch that will either strike you as concise or a bit much. The shock of this sends Lydia reeling out into the street to vomit, which might be a register of lingering moral standards, or a form of confession and purgation. The actual ending of the film is rather more curious and ambivalent. Lydia, finally fronting an orchestra again for a concert, begins conducting, and Field reveals with a tracking shot that she’s performing for an audience of gaming fans, most of them dressed in character costumes. It’s delivered as a mordant punchline for the story, of the kind Lydia herself is fond of, even as it also confirms Lydia, who despite all surely doesn’t need the money, is continuing to obey Bernstein’s credo of making music for all audiences, and has found refuge in art, however popular. As a final note it’s strong, even as it once again essentially baits the audience to judge this concluding twist with preordained prejudices: is this Lydia at an endzone of absurdity and delusion, rediscovering her best and truest self, or both? Keep your answer to no more than three paragraphs. Especially considering that whilst this might indeed strike some as a dark place to end up, gaming scores have been gaining cred for years now, and I know at least one classical music station that devotes a showcase to them. Tár is certainly a good, intriguing film and it might have been great, but the tragedy of both Lydia Tár and the film about her is they both conspire to stifle a surplus of interesting ideas to tell a story that’s a bit old-hat and plays too many games for too long.

Standard
1960s, Action-Adventure, Drama, Epic, Historical, War

55 Days At Peking (1963)

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Directors: Nicholas Ray, Guy Green (uncredited), Andrew Marton (uncredited)
Screenwriters: Ben Barzman, Bernard Gordon, Robert Hamer, Philip Yordan

By Roderick Heath

The history of cinema is so often one of fallen empires. Producer Samuel Bronston was born in Tsarist Russia and was, bewilderingly enough, a nephew of Leon Trotsky. Bronston grew up in the US and had some success as a movie producer in the early 1940s. He then fell into a long fallow patch that didn’t break until 1959’s John Paul Jones. Shooting that film partly in Spain, languishing under the Franco regime at the time and still trying to reconnect with the rest of the world, Bronston grasped the unexploited potential of making movies in that country. Costs were so low and the countryside so varied and littered with historical structures it was a perfect place to make costume epics, at that time the stuff of official blockbuster appeal. Soon Bronston’s move would be imitated by entire film industries. But Bronston’s blend of thrifty cunning and gaudy ambition would eventually ruin not only his career but those of two of Hollywood’s greatest directors. Bronston quickly scored an enormous hit with El Cid (1961), helmed by Anthony Mann, and the Jesus film King of Kings (1961), directed by Nicholas Ray, one of the era’s most vital and floridly talented but fatefully maverick filmmakers. Bronston then embarked on two more mega-budget historical epics, hiring Ray to make 55 Days At Peking and Mann for The Fall of the Roman Empire (1964).

By this time, Ray’s personal life was in a tailspin and his health declining thanks to his constant drug and alcohol use. Ray collapsed during the shooting of 55 Days In Peking, and the movie had to be taken over by Andrew Marton, the second unit director and an experienced shooter of action sequences, until the former cinematographer turned director Guy Green was hurriedly brought in to finish it. The results were punishing for all concerned: the film’s budget skyrocketed to the then-astronomical sum of $17 million and only made half of it back at the American box office (although it seems to have been much more popular elsewhere), beginning the collapse of Bronston’s fortunes. Ray himself was finished in Hollywood, only turning out sporadic collaborations with film students and a final testimonial with Wim Wenders, Lightning Over Water (1979), in the rest of his days. Today there are reasons to hold 55 Days At Peking in misgiving, on top of what it cost Ray. It’s set in China but at the time it was impossible to actually shoot there, so Bronston simply built a replica of Peking in a Spanish field. Major Chinese characters are played by Caucasian actors in Asian makeup, despite being released at a time when that sort of thing was falling firmly out of favour, whilst about 4,000 genuine Chinese extras were obtained from all over Europe. It depicts history that’s still a touchy subject, the infamous Boxer Rebellion of 1900, largely from a western perspective. Some of the gaps from the production turmoil are obvious, like the way a priest played by Harry Andrews suddenly enters the narrative as if he’s been there all the time.

Despite such obvious and not-negligible problems, I feel some sort of love for 55 Days At Peking, an ungainly problem child shot through with flashes of unexpected art. Like some of the other epics made in that early 1960s moment that were largely dismissed by both critics and audiences, it’s much richer and more complex than it was given credit for, as well as a movie where, as the cliché goes, the money can all be seen up on screen. It’s a transitional work, mediating the end of classic Hollywood and looking forward to where certain things were heading, and despite his tragic exit from the production, Ray’s distinctive blend of sour realism and stylised romanticism still permeates the whole of this, a fervent and fretful kiss goodbye to the age of cavaliers and gilded kingdoms and an uneasy bow to the modern world’s complexities. One of a string of expensive and often ambivalent movies about besiegement made at the time, along with The Alamo (1960), The 300 Spartans (1962), and Zulu (1963), 55 Days At Peking shares their nervous preoccupation with the Cold War zeitgeist as mediated through historical likenesses, as well as marking the first Hollywood film exploring what would eventually become clearly identified as Vietnam War angst. The film’s contention with the possibility of political blocs forced into cooperating takes as its intrinsic subject the birth of the modern world springing out of the colliding egotisms and breakdown of the old.

Today, with China a verified world power, the fractious and unruly state of the country 123 years ago can seem rather shocking, and even when 55 Days At Peking came out its look back to the turn of the century seems charged with bewildered fascination for how the world have both changed and not changed, its narrative hinting at the seeds for what would later happen to all the countries involved as found in this peculiar window of history. The Boxers, more properly called the Yìhéquán or the Militia United in Righteousness, gained their common sobriquet for their practising of martial arts disciplines, or Chinese Boxing as it was called at the time. The Boxers were a coalition of societies built around such activities, some of them uninterested in political matters, others obsessed with them, but many were unified by their sweeping hatred for various forms of foreign influence muscling in on China in the late 19th century, and evolved into religiously-fuelled quasi-revolutionaries with a militantly anti-Christian as well as anti-Western Imperialist outlook. Boxers created initial alarm and fear through persecution and eventually murders of missionaries and other foreigners. Eventually convincing themselves they had divine protection from modern weapons, they began agitating for a crusade of purification in mid-1900, and marched on Beijing, or Peking as it was styled at the time. Meanwhile the Qing Dynasty, led by the Empress Dowager who had deposed her nephew for trying to impose reforms, was being fatally stymied by lost wars and encroaching foreign powers.

In a storytelling flourish that feels entirely and perfectly Ray-like, political blocs are mapped out musically: the film opens with a survey of old Peking, when the various foreign powers share an enclave known as the Foreign Compound, and the various nations war in the morning with their bands playing their rival national anthems at full volume. The camera descends to two hapless Chinese men trying to have their breakfast, only for one to clap his hands on his ears and ask in desperation, “What is this noise?” His friend answers succinctly: “Different nations saying the same thing at the same time – ‘We want China.’” David Niven’s Sir Arthur Robertson, a fictionalised version of the real British legation chief Sir Claude MacDonald, is presented as a man who, on the surface at least, is the very model of an English diplomat. As an emissary from the world’s leading power of the time, Sir Arthur presses the English point of view and a sense of steadfast resolve and forbearance with such ease and class he obliges all the countries and their less easy representatives to play along in his great and dangerous game of chicken with the oncoming rebellion. He inspires his German counterpart Baron von Meck (Eric Pohlmann) to comment, “You know, I admire Sir Arthur – he always gives me the feeling that God must be an Englishman.”

Lines like that betray the contribution to the script by Robert Hamer, the director of Kind Hearts and Coronets (1949), credited here with additional dialogue, and his sardonic sense of humour about the great old days of British identity. 55 Days At Peking’s opening credits utilise paintings by Chinese-American artist Dong Kingman to lay down the aesthetic of a lushly stylised view of the past and the setting, slipping over the horizon of general memory. The story commences with tensions on the boil between three factions, the court of the Empress Dowager (Flora Robson), the great foreign powers comprising Great Britain, the US, France, Russia, Spain, Austria-Hungary, Japan, and Italy, and the Boxers. The Empress’s nephew Prince Tuan (Robert Helpmann) is trying to foment resistance to the increasing stranglehold the foreigners have over the country and is surreptitiously encouraging the Boxers, whilst the head of the armed forces, General Jung-Lu (Leo Genn), resists such moves. The Imperial court is portrayed a medieval holdover despite the gilded spectacle, with Jung-Lu fiercely establishing his authority over lessers as a factional power struggle commences by lashing an officer in the face with his fly whip, whilst the Empress orders another officer executed because the argument over his fate, amongst other reasons, “disturbs the tranquillity of the morning.”

A detachment of American Marines under Major Matt Lewis (Charlton Heston) arrives back on rotation to Peking to take over defence of the US legation just in time to behold some Boxers torturing a western priest on a water wheel. Matt tries to buy the priest off them but he dies first, resulting in a discomforting stand-off during which a Boxer is shot by a sergeant, Harry (John Ireland), but Matt manages to defuse the situation by buying the Boxer’s corpse instead and docks the price from Harry’s pay. There’s a discomforting undercurrent to this scene beyond the immediate tension in the square-off between armed gangs, as Matt readily grasps and accedes to an understanding that anything, be it faith, patriotism, revenge, or gratitude, can be translated into a dollar value. Matt finds himself mostly answering to Sir Arthur as the American envoy Maxwell (Ray himself) is ill, and soon witnesses Von Meck’s assassination by some Boxers under Tuan’s direction. When Sir Arthur and Matt are brought before the Empress, it becomes clear she has elected under Tuan’s influence to let the Boxers do what they like to the foreigners. Readying their enclave for siege, the international factions are forced to ally and protect their citizens whilst hoping for relief.

The opening vignette and the locals’ sarcastic reaction to it sets in play a film that remains intensely ambivalent about the political manoeuvring and game of national egos unfolding, the Imperial court envisioned as encrusted in arcane and empty ritual and spectacle no longer backed up by anything resembling legitimacy. The musical motif is matched by the visuals as the mammoth recreation of a large chunk of Peking sees the Foreign Compound littered with transplanted architectural styles like gothic forms amidst Chinese. The international representatives swan about in varied postures of arrogance but little real backbone, with only Sir Arthur’s determination to project unruffled calm and principled grit forcing the others to go along with him, because to do otherwise would be embarrassing. It feels revealing that Ray cast himself as the American representative who dismisses any interest in territorial concessions, as the film expresses a kind of idealism that feels consistent with Ray’s scepticism over grand-sounding ideals, although of course he can’t push this as far as he did in something like Bitter Victory (1957). He does nonetheless insist on portraying his heroes as indecisive, brittle, confused creatures, ironically nearly as unsure of themselves in facing down geopolitical crises as the wayward young folk of They Live By Night (1948) and Rebel Without A Cause (1955).

Heston’s Matt is offered as a prototype, a professional soldier who knows his way around upper crust climes as his job and rank require but who seems like anything but a blue blood, a wilfully rootless figure given up to the demands of the army. A man who tosses out most of his correspondence, collected for him by his hotel in the concession, because “Read it and you might have to answer it.” Matt soon finds himself drawn in close to Baroness Natasha Ivanoff (Ava Gardner), an exile from the Russian aristocracy with still-virulent scandal in her past. The Baroness is persecuted by her late husband’s brother, the Russian delegate Baron Sergei Ivanoff (Kurt Kasznar), who has a singular motive in trying to force her to return an enormously valuable gold-and-jade necklace her husband gave her, a combative relationship spiced by Sergei’s jagged blend of vengefulness and attraction to his former sister-in-law and the Baroness’s offended pleasure in resisting. The Baroness courts Matt’s attention when she’s ejected on Sergei’s behest from her hotel room which is then given to Matt, although her turns of sharp wit almost drive him away: “Clever women make me nervous.”

Nonetheless Matt and the Baroness form a connection in their shared liking not only for each-other but their penchant for ruffling feathers, with Matt agreeing to take the Baroness as his date to a Queen’s Birthday ball thrown by Sir Arthur, giving the Baroness the chance to make a splash wearing the necklace and forcing everyone to be polite to her in the social setting. Ray’s gift for cramming frames with absurd decorative beauty is certainly in evidence in the ball scene, drinking in the riot of colours and the chic allure of a bygone age’s way of expressing confidence and social import. The ritual is quietly violated by Matt and the Baroness’ gesture, Ray noting the reactions of many of the other men in the room when catching sight of the Baroness and her accoutrements with an edge of sexual satire, the Baroness possessing the power through her sheer presence and aura of beauty to disturb social niceties from the level of statecraft down to a few aggravated spouses. This is supplanted by a more calculated and meaningful disruption as Prince Tuan arrives and proposes to entertain the ball guests by bringing in some tame Boxers to give a show of their prowess in martial arts. When Matt is asked to help them in one trick, seemingly to arrange his humiliation in payback for the shooting of the Boxer, he turns the tables by striking not at the Boxer he’s supposed to but suddenly bailing up and tripping a huge Boxer.

Matt’s show of slyness and toughness gains a proud cry of “Bravo!” from Von Meck, but Sir Arthur senses well some delicate balance of politesse and all too substantive political arm wrestling has been upset. Rather than put up with the crowd any longer, Matt and the Baroness leave and enter a Buddhist temple where they waltz away to the strains of the orchestra surrounded by ancient, abiding idols. This image the feels like one pure crystallisation of Ray’s sensibility in the film and its emblematic pivot, west and east, vivacity and boding, male and female, old world about to crumble and be supplanted by the new, two pan-global lovers dancing along the precipice. In basic concept Matt and the Baroness are stock melodrama figures. And yet, rather than their romance becoming the dramatic pivot of the film a la great romantic epics like Gone With The Wind (1939) or Titanic (1997), however, they’re become instead very Ray figures, polarised, consumed by their divergent needs and by the quality of separateness, of wilful repudiation of the world, that brings them together in the first place, unable to properly connect and instead doomed to labour through the consequences of their emotional stymies. Both are ultimately obliged to become figures with a duty of care and rise to the challenge in different ways connected to the larger drama around them.

The film somewhat undercuts its attempts, from a contemporary perspective, to comment seriously on racism and cultural schism with its casting. Try as they might, Robson, Genn, and Helpmann can’t help but give the impression they’re starring in a high-class production of The Mikado. The resemblance might not be so accidental: Helpmann in particular seems to have been cast to put his dancer’s skill to good use in recreating the elaborate formal flavour of the Imperial court. And yet the film’s nuances are surprising as it engages with the theme in a very Ray-like manner, that is, couching it in human terms stemming from the affections and weaknesses of his characters. Matt’s friend and subordinate Captain Andy Marshall (Jerome Thor) has a daughter, Teresa (Lynne Sue Moon), by a Chinese mother: Matt and Andy speak about Teresa before she’s seen in a cool and clinical fashion, with the two men agreeing that Andy must leave her in safe hands in China when he goes home because, as Matt puts it, “She’d be a freak back home.”

But when Teresa comes to find her father during the soldiers’ entry into Peking he snatches her up with a desperately loving gesture, making plain his genuine anguish at the thought of leaving her behind. Later, Andy is killed in battle with the Boxers, leaving Teresa orphaned and facing a bleak future as a mixed race child there, and Teresa begins doting on Matt as an alternative father figure despite his complete lack of any experience or readiness for such loaded gift, no more than he is to help the Baroness. The Baroness’ own transgressive past eventually emerges when, to disarm the threats of Sergei, she tells Matt about how she betrayed her husband, a golden boy of the Russian establishment being groomed for a great career, by having an affair with a Chinese General, heavily implied to be Jung-Lu. “Can’t you imagine yourself falling in love with a Chinese girl?” The Baroness asks Matt, before noting sourly, “That’s not the same.” The political situation begins to lurch towards this conflict when Matt accidentally sees Von Meck’s assassination and he and Sir Arthur visit the Empress in the splendour of her palace, Sir Arthur deftly kicking aside the cushion placed for him to kneel on.

This small but infinitely consequential gesture signals a refusal of any further kowtowing, despite Sir Arthur’s words suggesting to the Empress being patient will benefit her country far more than rash gestures, quickly answered by the Empress and Tuan, who make it plan they will not stop the Boxers from making an assault on the Compound. Initially trying to escape as the war breaks out, the Baroness finds herself forced to return, but then finds her path to revitalisation through volunteering as a nurse under Dr Steinfeldt (Paul Lukas), an elderly German physician who finds himself caring for the wounded during the siege, and the Baroness swiftly becomes beloved by her charges and even the aged doctor. Steinfeldt’s makeshift clinic is a striking islet of Ray’s stylised visual mystique, a crude space transformed into a ward of healing simply by splashing whitewash everywhere. The ever-so-faintly surreal quality here is amplified by the way all colours are subtracted including the costuming of the actors as if to suggest they are part of the space, humans vying towards the angelic, broken up only by the crude blues of the soldiers and the red blood pools stark and bright, the corporeal brutality of the war duelling with the transcendental. Later the Baroness sells off her necklace to buy medical supplies and fruit through the black market.

The credited screenwriters were Bernard Gordon who was just re-emerging after years on the blacklist, and Phillip Yordan, a regular collaborator of Mann’s who had made a good living also serving as a front for blacklistees like Gordon. Such a background is detectable in the Countess’ exile and the very strained politesse of her re-entrance to polite society. “I just do a job patrolling the rice paddies out in the back country,” Matt comments to Sir Arthur in their first confrontation, evincing the first sunrise glimmers of the emerging sense of what the Cold War was becoming via the historical parable. After their visit to the Empress, Sir Arthur and Matt are forced thanks to Tuan’s machinations to head back to the Compound without escort, locked out by the gates of the Forbidden City. This cues a sequence Robert Wise would offer a variation of in The Sand Pebbles (1966) as the Vietnam echoes firmed up and a plain resemblance to TV news reports of unrest in third world locales, as the two men are forced to run the gauntlet of a furious mob.

The diplomat and soldier are quickly rescued by Captain Hanley (Robert Urquhart) and when Sir Arthur makes plain to the other envoys he has no intention of bowing to threats and leaving, he obliges them all to begin barricading the Foreign Compound and prepare for assaults by the Boxers. Matt allies with other capable officers like the British Hanley, the German Captain Hoffman (Walter Gotell), and the Japanese Colonel Shiba (Juzo Itami). Another very Hamer-esque joke gets by as Sir Arthur confesses to his wife, Lady Sarah (Elizabeth Sellers), that he doesn’t mind all the French history books her mother bought him to be used on the barricade because the topic bores him, before Ray cuts to the French ambassador having the same reaction with his books of English history. This joke cuts deeper than it seems: it helps flesh out the coherent theme threaded right through the film about the illusions of factionalism and the opacity of history as a way of understanding them, creating false zones of identity.

The raw and pressing crisis of the siege forces demands communal action illustrate by another good joke as Harry awakens the motley crew of defenders from sleep, offering versions of “Good morning” in each language until he’s stumped by a Japanese sailor and so says it in English, to which the sailor replies in perfect English. Sir Arthur, the perfect diplomat, is meanwhile revealed to hold serious doubts as to both the wisdom of his actions and his own motives. Glimpsed early on satirising himself by dryly suggesting cutting the family dog in two to please his two children to his daughter’s annoyance – “Oh father, don’t play King Solomon.” – Sir Arthur is soon left squirming in a morass of guilt and questioning when he son is shot and lingering close to death in hospital, ransacking his actions and the reasoning behind his choices. His wife has fits of dark reckoning in questioning whether the soul of someone who’s never been “home”, that is has never actually lived in England as their children haven’t, could ever find its way back or would be stuck in “an enormous, empty Chinese limbo.”

The troubled but ultimately tender relationship between the Robertsons is another Ray-like flavouring that contrasts the other, more ambivalent relationships in the film. So too is the motif of children paying the price for their elders’ actions and blindness, in both the Robertsons’ son’s ordeal and Teresa’s status as the unwanted avatar for the possibility of fusing worlds. Matt is pushed to face paternal responsibility towards Teresa when first Harry prods him determinedly to explain her father’s death to her, and then by a priest, Father de Bearn (Andrews), dedicated to looking after the orphans hiding out in the Compound: the Priest comments, “Someone, somewhere said that every man is the father of every child – but I suppose it’s only true if you really feel it.” Father de Bearn, sudden as his entrance into the film is, is a great character who ironically has more military inventiveness than the professional soldiers, improvising canons and mortars to fend off the Boxers’ increasingly ambitions attempts to attack the walls of the compound, including bringing up artillery and a siege engine, alternating warlike arts and soft-spoken humanism. De Bearn stands in for the so-called contingent of “fighting parsons” led by missionary Frank Gamewell, who took on the task of fortifying the Foreign Compound during the real siege.

Ray’s signature visual lushness serves the purpose of illustrating the dramatic concerns, in marvellous shots like one of Teresa hiding after setting up a flower in a gesture of domestic loving for Matt while he’s off in battle, only for the warrior to return bedraggled and exhausted, sitting upon his bed in a room festooned with aged artworks painted on the walls and the huge statue of a warrior with sword. The shot dramatizes the gap between people, between cultures, between aestheticized past and the all too painful now. Undercurrents of satire are readily detectable in the way the puffed-up envoys of the foreign nations are filmed in surveys of bloviating in rooms of plush Victorian only to find themselves forced to commit to a course of action because Sir Arthur is, whilst the Imperial grandees commit themselves to arcane rituals in realms of splendour, fronts of grandeur that have their crude brick backings. The Empress is eventually convinced by Prince Tuan to give the Boxers proper backing against Jung-Lu’s counsel, and the Empress orders Jung-Lu to give the help of the Imperial troops to besieging the Compound and holding off a relief force. This means the defenders of the Compound must face artillery fire.

Before they are handed such weapons, the Boxers try scaling the stout fortifications of the city walls adjoining the Compound and making a charge at dawn, but Matt, Andy, a French officer, and some other stout soldiers use a cobbled-together rolling barricade, backed up by Hanley with an equally cobbled-together canon, and push back the Boxer onslaught. Until the canon explodes and kills Hanley, and Andy is shot on the ramparts. The film was essentially completed by experienced action directors, and as you’d expect the action is strong, amplified by the awesome scale of the sets Bronston was able to build, aiding Ray and the other filmmakers in recreating the popular images of the Rebellion disseminated through correspondents’ artworks in the years following. One great portion of epic moviemaking comes late in the film when the Boxers drag up a rocket-festooned siege tower in the night, men with torches appearing in the dark, leading a horde hauling the tower into view. Composer Dimitri Tiomkin’s scoring is particularly good here too, in combining slow-thudding drums and a deep-voice male chorus to unnerving effect, as if the Boxers are bringing some kind of monster into battle. The tower’s alarming appearance is however quickly answered as De Bearn improvises a mortar and manages to set fire to the war engine.

Cinematographer Jack Hildyard’s brilliant work made the most of the Super-Technirama 70 scope and Technicolor, capturing all the lush colours of the sets of costumes of course as well as the spectacle of battle, but also backing up Ray’s compositional élan. A dialogue evolves between balanced geometry and lopsided groupings, indicating the flow of power and desertion of structural certainty. Shots of the Empress Dowager in her palace with her handmaidens see human and architectural elements arrayed in harmony, eloquent of a structure tightly and tensely ordered, counterpointing the ebb and flow of human power in the meetings of the foreign diplomats, where one man – Sir Arthur – ensconced behind his desk can contend with many standing on the other side. Even the most chaotic action sequences have a painterly integrity to them.

Shots of Matt barking orders to his men on the city ramparts with the soaring brickwork and overhanging eaves see them dwarfed and enclosed by the infrastructure of cultural, military, and historical might. A visual joke is apparent as the Baroness is glimpsed standing by a guttering lantern whilst Jung-Li hides in the corners, the literal old flame. One major set-piece is more familiar in terms of old-school action-adventure but well-done in its own terms, as Sir Arthur talks Matt, Shiba, and others into a nocturnal venture through the sewers to blow up an ammunition dump whilst the Empress is celebrating her soldiers’ victory over the relief forces. Sir Arthur joins the venture but the guerrilla unit has to contend with interruptions and delays that almost get them blown up, before they finally succeed in lighting the conflagration. Later Matt and one of his men set out to try and fetch reinforcements on a railway handcar, only to hit a mine on the tracks, leaving both men injured, with Matt carrying the other on his shoulders back to the Compound.

Young Teresa stakes a claim to instinctive heroism when she manages to rescue a wayward toddler who’s wondered into the temple during an artillery barrage, seconds before a shell knocks the structure flat. Meanwhile the Baroness is injured when she brings in the load of supplies she managed to purchase with the necklace only for a brokered ceasefire to suddenly collapse, and she dies under Steinfeldt’s care. The film takes an interesting approach to the Baroness, despite the fact that Gardner always feels miscast as an exotic and multivalent Russian aristocrat if not so much as a love goddess incarnate, as she’s revealed to have both sacred and daemonic power over men, able to incidentally destroy her husband and also able to make rooms full of men fall in love with her, including the aged and cynical Steinfeldt. Again there’s something in common here with Ray’s fascination for characters like Rebel Without A Cause’s Jim who possess a lustre, however endangered, that draws people to them.

Ironically, only Matt seems at all ambivalent about the Countess, in part because he is intimate with her, knowing the sordid story of her background and only able to come to terms with her appeals for help when he declares “a soldier’s pay buys a soldier’s woman,” that is, a prostitute. After the Countess dies, Matt is accosted by a working class English soldier (Alfred Lynch) who became one of her worshipful wards for failing to appreciate her, leaving Matt, who has also just failed to bring his injured comrade back in time to save his life, is left cringing in the shadows, a battered remnant amidst a collapsing historical epoch. It’s odd to strike such a queasy and stricken note in such a movie, and signals for Heston in particular a crucial moment in his screen career, playing the character who seems anointed as the cavalier hero but who is ultimately left confronting his own damaged and damaging machismo, lost within the carnage he cannot end. Some anticipation here of how Sam Peckinpah would make use of him in Major Dundee (1965), as well as his general shift to playing flailing titans in films like Planet of the Apes (1968) and The Omega Man (1971). The ultimate lifting of the siege comes with a return to the musical motif of the opening as what seems to be a last-ditch charge by the Boxers proves instead to be them fleeing before advancing foreign soldiers.

The soldiers enter Peking accompanied by various specific marching tunes, flowing together suite-like as the besieged citizens dash to embrace their soldiers, representing the highpoint of what Matt and Sir Arthur muse upon as a brief episode of international cooperation. Of course, the inevitability of the accord’s collapse is quickly signalled when the victorious forces parade and resume the cacophony of clashing sounds, and the touch of humour in the Japanese Imperial force primly marching in and the very honourable and upright Shiba saluting the leader of the new contingent contains an appropriate undercurrent of foreboding. By contrast the Imperial majesty of China is envisioned as shattered, as the Empress Dowager, dressed in common clothes in preparing to abandon the palace, meditates on the end of the dynasty. But the ultimate potential for nations working for a common end is the far-off but tantalising anticipation of 55 Days At Peking, casting its mind forward to the founding of the United Nations once the great spasm of the new century’s conflicts fall still. The very last moments of the film look forward to the collapse of barriers and the hope for synthesis, as Matt finally reaches out to Teresa as he and he men prepare to march out, taking her onto his horse and accepting his fate at last to be her father. One of my favourite final scenes in a movie and one that again feels very Ray-like, a final, fragile connection between generations and tribes that can grow to something new and splendid.

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1940s, 1970s, Drama, Thriller, War

The Damned (1947) / Rider On The Rain (1970)

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Les Maudits / Le Passager de la Pluie

Director: René Clément
Screenwriters: René Clément, Henri Jeanson, Jacques Rémy / Sébastien Japrisot

By Roderick Heath

When it comes to the exalted ranks of great French filmmakers, René Clément belonged to a generation of filmmakers who helped bring French cinema renewal and new international attention after World War II. In those ranks Clément was linked with the likes of Robert Bresson, Jean-Pierre Melville, Henri-Georges Clouzot, and Jacques Tati. This crew mostly began making movies before the war but emerged most truly during or immediately after it. François Truffaut, in his infamous essay “Notes on a Certain Tendency in French Cinema,” noted Clément as one of the vital emergent figures who helped the national cinema by moving on from poetic realism to psychological realism, a mode Truffaut and his fellow Nouvelle Vague compatriots then set out to demolish in turn. Clément became indeed the preeminent director of that period when pre-war greats like Jean Renoir and René Clair were yet to come home or those, like Marcel Carne and Jean Grémillon, who kept labouring through the Occupation, who seemed to lose steam at its close. Clément had started making short films and documentaries before the war, commencing with the 20-minute Soigne ton gauche in 1936, starring Tati. Clément claimed top prizes at the renascent Cannes Film Festival twice in as many years, first with his docudrama The Battle of the Rails (1945), detailing the fight over the French rail infrastructure between the Nazis and the Resistance, and then with his first proper feature, Les Maudits, aka The Damned. He won the then-special Academy Award for best non-English-language film twice, with The Walls of Malapaga (1949) and Forbidden Games (1952), and also claimed the Venice Film Festival’s Golden Lion with the latter.

Like the major directors of the Italian neorealist movement, who he was often compared to for his early technique and outlook, Clément then faced subsequent decades negotiating with commercial cinema. Like Clouzot and Melville, Clément was usually at his best engaging with fraught portraits of people engaged in hazardous and morally ambivalent behaviour, but he stretched his talents further and scored his most acclaimed work in Forbidden Games with a poetically measured style. Clément did run afoul of the dangers of international coproduction with the poorly-received This Angry Age (1957), an adaptation of Marguerite Duras’ The Sea Wall, but when he made a shift back into genre filmmaking with Purple Noon, a 1960 adaptation of Patricia Highsmith’s novel The Talented Mr. Ripley, he scored another hit, one that today might well be Clément’s best-known movie, particularly since it was disinterred after Anthony Minghella’s top-heavy 1999 version. Clément’s 1966 film Is Paris Burning?, an attempt to balance epic trappings with his early docudrama mode in recounting the 1944 liberation of the title city, received a bewilderingly harsh reception upon release, but it stands as a superior achievement. He again resurged to general success and acclaim in 1969 with Rider on the Rain, a swerve back to the chic thriller mould of Purple Noon, but Clément finally retired after 1975’s La Baby-Sitter.

As products from either end of Clément’s directing career, The Damned and Rider on the Rain have obvious differences. One is a rough-and-ready product that has the moment it was made in etched into its frames, filmed in stark black-and-white that seems to directly channel the raw-nerve, almost post-apocalyptic feeling of that time. The other is a sleek and moody psychodrama shot in colour, sporting an American star and meditating sardonically on shifting social mores as well as character and atmosphere. But the two films are also defined by a strikingly similar, smothering feel for intense psychological straits, with protagonists who find themselves adrift and cut off from the world at large, sweating their way through entrapped situations, sweltering through the consequences of their own culpability. The Damned, not to be confused at all with Joseph Losey and Luchino Visconti’s films with that title but bearing certain thematic and conceptual similarities to both, opens in the French port city of Royan, damaged by fighting and only liberated in the waning days of the war. The bleak scenery consists of broken buildings and rubble-filled streets and evening murk, streaming evacuated townsfolk returning to their home to find, if they’re lucky, dark and shattered hovels, the pall of grey broken only by flashlights: this is the end of the war as just about everyone in Europe was still very familiar with when The Damned was filmed.

Clément’s protagonist is one of these returning refugees, a doctor named Guilbert (Henri Vidal). Guilbert finds the building he lives in blacked out and battered but still essentially in one piece. He’s pleased and moved to nostalgic reminiscing to find his old harmonica lying on the floor by his bed and lying down in the dark to play the instrument as flitting lights from outside play across the ceiling. By rights the war should be over for Guilbert at this moment, but as his rueful, film noir-esque narration quickly establishes, his rest won’t be long, and forces that will affect his immediate fate are being set in motion in a distant locale. Clément moves into a flashback to explain just what he means, as a few days earlier a U-boat prepares to sail from Oslo, about to embark on a mission to save several high-ranking Nazi and collaborators. Senior Wehrmacht General Von Hauser (Kurt Kronefeld) and Forster (Jo Dest), a Gestapo honcho closely linked to Himmler, have been assigned to lead this escape, with the intention of continuing some embryonic form of the Nazi government in South America and setting up networks for other fugitive Nazis: “Victory is never final,” Von Hauser tells a gathering of his motley collective. One of the collaborators travelling with them is the Norwegian scientist Ericksen (Lucien Hector), who the Nazis seem to hope might one day help them re-emerge with nuclear weapons.

Also on board for the voyage is Italian Fascist and magnate Garosi (Fosco Giachetti), accompanied by his Sudetenland-born German wife Hilda (Florence Marly), who is he actual reason they’ve made it aboard, being as she is Von Hauser’s lover. Guilbert’s narration notes that Garosi doesn’t speak German and Hilda doesn’t speak Italian, so “French was adopted as a diplomatic measure.” Frenchman Couturier (Paul Bernard) was a right-wing newspaper publisher and major collaborator, who quips of their vessel, “Like Noah’s Ark – all that’s missing is the Flood.” Forster is accompanied by Willy Mouris (Michel Auclair), described by Forster as his right-hand man and by Guilbert as a Berlin hoodlum, and who, Clément carefully reveals as the film unfolds, is Forster’s sadistically dominated lover. The passenger list is rounded out by Ericksen’s teenage daughter Ingrid (Anna Campion), an innocent completely out of place in such company of pathetic rogues and killers: the only creatures aboard she forms any connection with are Guilbert and the ship’s cat. The U-boat sets out expecting to make a quick voyage across the Atlantic and gain aid from an agent in Mexico, Larga (Marcel Dalio). But when they’re attacked with depth charges by a British ship, Hilda is flung against a hatchway and receives a concussion, and the Nazis realise to their chagrin they have no doctor aboard: “We thought of everything except the essentials,” Couturier notes. Von Hauser and Forster order the U-boat’s businesslike captain (Jean Didier) to put into Royan, but they find to their shock the city garrison has surrendered, so they send Couturier, Morris, and a couple of sailors ashore to track down a doctor. Which is how their path crosses with Guilbert, who has already returned to practice helping his direly needy compatriots amidst fears of a diphtheria outbreak.

The Damned is a bitter, punch-drunk reverie on the meaning of an age. The evocation of a pervasive atmosphere of moral rot is palpable, the mood distinctly post-apocalyptic, the result hovering in a hazy post-genre zone, not quite a thriller, not quite a war movie. The preoccupation with an entrapped hero squirming under the hand of characters who are at once fugitive criminals and representatives of authority and state repression has immediate tonal and situational connection with the film noir movements flourishing in Hollywood and Britain, playing out like a less rhetorical take on Key Largo (1948). But this is mixed with simmering political overtones beyond the range of noir’s usual interests: Clément is portraying still-intense anxieties and blocs of sympathy and reflex in the war’s aftermath, seeing no clean divorcement between the wartime milieu and after, and notably providing a nudging reminder of widespread French collaboration in the person of Couturier at a time when the legend of the Resistance was being officially played up. Nor do the film’s stakes of tension and character drama play out in a familiar manner. Even Guilbert, the nominated victim of the enterprise, has a load of guilt and grief that isn’t entirely explicated: he seems to have lost his wife Helen in the war, and can speak German but tries to keep this secret, perhaps to give himself an advantage and also perhaps to avoid questions how he acquired this talent. “My life was going finally going to resume its proper course,” Guilbert muses in the opening, followed by rueful awareness that fate has other things in store, a ruefulness that Clément sees permeating the whole post-war world and its uneasy mindset.

Guilbert quickly diagnoses and treats Hilda’s injury but realises the Nazis have no intention of releasing him, and indeed intend to kill him as soon as possible. To buy time, Guilbert, asked to check up a sailor with a sore throat, tells the Nazis that he has diphtheria and must be isolated, obliging them to retain his services. Guilbert immediately sees tactical advantage too: isolated the sailor will force his comrades and the passengers to cram together into smaller compartments: “Hate would become contagious,” Guilbert muses, and, as his plan begins to work, he declares, “I’d created a psychosis of contagion…I was the organiser of this shambles, this floating concentration camp.” During the voyage Clément carefully cross-sections the fugitive Nazis, their interpersonal tensions and quirks of outlook and temperament. “What I miss is going to the movies,” the Vichy collaborator laments, “I love the movies.” Guilbert becomes less an actor in the drama, fool of fate that he is, than a witness to the death throes of an epoch and these last exemplars. He comes to perceive the game being played out between Garosi, Von Hauser, and Hilda, with the Italian too lovesick over his wife and too weak in character (it’s made clear he finished up a Fascist because his father was one) to put up any fight against her affair with Von Hauser. Forster keeps his thug toy-boy in line with fearsome beatings, much in the same way he comes to completely dominate the mission as his companions falter in their will and look for ways out.

The feeling of The Damned mediating eras in cinema as well as history stems from the hangover mood of the pre-war poetic realist movement in the depiction of desperate fatalism amongst doomed people in a cramped, fin-de-siecle setting – co-screenwriter Henri Jeanson had written classics of that style including Pépé le Moko (1936) and Hotel du Nord (1938). A couple of key scenes, like the murder of a traitor and a manhunt through a warehouse filled with sacks of coffee beans, could very easily have been in Pépé le Moko. But the narrative’s swerves and the tone avoid the blasted romanticism of those chicly disaffected works: The Damned is at once more spikily immediate and more punitive in its attitude to the damned of the title. Clément’s direction and visuals are for the most part more realistic and hard-edged, leaning much closer to neorealism, employing non-actors for authenticity in some roles and blending in documentary footage to emphasise verisimilitude and trying to exactingly convey the cramped, tense interior of the U-boat in as convincing a manner as possible. Clément wrings atmosphere and unease out of a touch like a creepily creaking buoy in the Royan harbour. His stern, grey-scale aesthetic had its own influence – John Frankenheimer’s The Train (1965) seems to my eye to have used it as a template – with his emphasis on low, looming angles where the metal universe of the U-boat crowds in the antiheroic lot and cuts through boiling ocean. A long hand-held shot depicting Guilbert’s arrival on board ship and his uneasy march through its halls predicts Wolfgang Petersen’s roving steadicam shots in Das Boot (1981).

At the same time, there’s an added edge of something close to metanarrative play to the way the story unfolds, with Guilbert writing down the tale which he describes as buzzing before his eyes “just like a movie” and himself as writing feverishly as if being dictated to by the haunting personalities of his shipmates, as he is by the end left as a solitary survivor on a ghost ship, surrounded by the echoes of the dead and vanished but still remembering them vividly: The Damned is much about a witness and an artist’s response to the spectacle of war and fanaticism as it about those things. More immediately and practically, Guilbert looks for a way to escape, and gets aid from the U-boat’s Austrian radio operator, who tells him there’s an inflatable dingy and oar ready for him to use to steal away when he gets a good opportunity. Guilbert dithers too long, however, constantly expecting to be betrayed or discovered, and eventually when he does try to flee finds Ericksen has beaten him to it, leaving behind his daughter. Despite the official glaze of determination and sense of historical mission these Fascists set out with, all of them except Forster eventually prove to be contemplating their future with the deepest angst. Couturier plays with a canister of poison pills he carries, the last vestige of choice he has left in his life. When the Nazis finally make landfall in Mexico and visit Larga, who operates as a profitable merchant and seems bewildered this gang of lunatics are still playing war, he listlessly gives aid more to get rid of them than anything else, and encourages Willy to flee Forster and make a new life for himself while he has the chance, even advising him on how to do it.

The queer theme in The Damned, which I suppose should be designated as “strongly implied” but couldn’t be more obvious, reminds me of Roberto Rossellini’s similar use of lesbianism in Rome, Open City (1945) as a metaphor for fascist suborning and exploitation. Such an angle reads as rather homophobic these days, but it’s invested with a fascinating, unsettling potency in the unfolding. Early in the film Forster tells Von Hauser he wants to turf Hilda off the submarine at Royan because she’s dead weight, and tells the General he needs to put duty before pleasure, only for the General to riposte coolly that can very easily get rid of Willy for the same reason. Later Forster furiously bullies and slaps Willy when he teases him for losing a chess match to Von Hauser, and whips him with a belt when he tries to run away at Larga’s suggestion. The introduction of Larga sees the film shift away from the claustrophobia of the U-boat but without any feeling of relief, as Larga tries to obfuscate his way through talking with his visitors and encouraging Willy to abscond, but then faced with the particularly wrath of Forster as he searches for his lover. Clément wrings quintessential noirish energy from this sequence as Forster furiously stalks Willy through Larga’s warehouse, which is crammed with stacked sacks coffee beans, the space Larga recommended as a hiding place instead proving a trap, alleys between the bags lit in brilliant pools by overhanging lights and Willy’s hiding place given away by a gash he leaves in a sack, spilling out tell-tale beans in a gently shimmering shower. Forster advances and collects him with grim, Golem-like authority, and leads him back to Larga’s office where, by virtual pure force of will, he obliges Will to kill Larga: Willy, sweating and glaze-eyed, advances on the cringing Larga, before finally emotion flees his face and accepts the delivering pleasure of being a thrall and stabs Larga through the curtain he makes a last effort to hide behind.

Garosi, eventually humiliated just a little too much, sneaks up onto the submarine’s deck and silently slips into the water to drown himself. Hilda soon searches through his belongings but finds no money or valuables, much to her stung and infuriated chagrin: “Garosi had not even left what would have made him missed,” Guilbert’s narration comments. This scene is a great little vignette for Marly, her icy eyes flashing as Hilda desperately tries to put up a good front in realising she’s now entirely dependent on Von Hauser’s graces, putting earrings on brushing a lock of hair down to hide the dressing covering her wound. Marly’s presence in the film seems to violate the realist texture by pure dint of her hallucinatory beauty, an islet of French movie glamour in the hard, grey panzerschiff zone: Marly, whose subsequent move to Hollywood proved a disaster as she was mistakenly blacklisted, is best remembered to cineastes today for her part as the title character in Curtis Harrington’s Queen of Blood (1966). She’s just as much a vampiric alien here, with her high, razoring cheekbones and rapacious eyes, sowing discontent between the two drone males who lay nominal claim to her whilst also binding them in complicity. Of course, Marly does exactly what Clément asks of her in this, embodying twisted glamour and the erotic appeal of the power-hungry, delivering what Guilbert in recollection describes as “the disturbing Valkyrie widow.” “You only respect the dead that were respectable when they were alive,’ Forster comments when Couturier criticises everyone for carrying on normally after Garosi’s death, only to get up and bawl out some sailors for singing when the Fuhrer has died.

The greater part of the power of The Damned lies in the way it keeps the screw on whilst portraying the self-cannibalising nature of its characters, the weak ones falling away, running away or dying trying, whilst the strong lay waste finally to everything they nominally defend, including, ultimately, their own bodies. Garosi’s suicide and Willy’s failed escape reveal fateful cracks in the alliance. When Forster and Willy return to the U-boat in a boat of Larga’s and cast it adrift once aboard, Couturier tries to flee by swimming desperately for the drifting craft, only for Forster to shoot him in the water. All the while as the last vestiges of the Nazi regime are imploding, with reports coming in on the radio of Hitler’s suicide and then of the official surrender, only for Forster to impose a tight new blackout from the U-boat crew to try and maintain  control long enough to gain their destination. Dest is palpable as the ultimate Nazi fanatic, a man with the face of an aging bank manager but the build of a weightlifter, intimidating despite not being a military man – he looks like he could break Von Hauser over his knee, and he later pounds Guilbert until he drops unconscious with pure brawn – and easily bending the young and potent Willy to his purpose. “You planned for everything except defeat,” Forster snaps at Von Hauser as the pressure builds: “I planned for everything including defeat – I’m the son of a blacksmith, not a general.” These kinds of details actually make Forster a unique and potent character, a gay and working-class avatar for Nazism rather than the usual mould of icy aristocrat or the vulgarly devolved, one for whom the credo is essential to his identity as one who feeds off other people.

The film builds towards bleak and ruthless spectacle as the U-boat rendezvous with a supply ship as they run dangerously short of fuel. Forster tries to keep the submariners from speaking with the ship’s crew. But they insist on shouting down the happy news that the war is over. This spreads aboard the U-boat, and a battle erupts between the sailors between those trying to enforce authority and those who demand their release from duty, resulting in a fascinatingly realistic tussle between the men where only one officer is vaguely proficient in punching and so gets the upper hand. Von Hauser elects to remain aboard the supply ship, whilst Hilda overhears Forster proposing to torpedo the ship in revenge: she attacks him in a grip of hysterical repudiation and tries to climb up a rope ladder onto the ship, only to fall in between the two vessels and be crushed as they roll together. Forster carries through on his threat, not just to punish those he calls traitors but also desiring to erase anyone not loyal to him who knows he’s alive. He and a loyal officer sink the ship, and then mercilessly machine gun their own fellow German sailors as they cling to lifeboats and rafts. This miniature holocaust is the climax of Clément’s parable, as he has tried to film the ultimate logic of the fascist mindset, as the numbers of the acceptable and worthy and true are whittled down to an ever-tighter circle of fanatics, until fellow Germans are being murdered in the same fashion as Allied soldiers and many others have been.

Finally, effective rebellion: the remaining ordinary sailors overcome the zealots and Willy kills Forster, albeit still only able to dare it by stabbing him in the back: “Bastard!” Forster groans as he sinks down and dies. The remaining crew flee the U-boat in a life raft, taking Ingrid with them, and Willy jumps aboard too: only Guilbert is left behind, having been knocked unconscious by Forster, with Willy refusing to go back for him in the fear he’ll be able to denounce them, despite Ingrid’s entreaties. The scene of the crew’s flight from the submarine is striking both in the filming and in the starkly evident lack of artifice, beheld in Campion’s frightened face as the actors helping her into the raft accidentally fall into the ocean and nearly take her with them, leaving her clinging onto the raft’s edge. When he comes to the doctor finds himself adrift on the unnavigable craft, the last resident of the Third Reich one dazed, baffled, filthy Frenchman, the last, bitterest irony. Guilbert, with no idea if he’ll ever be rescued, passes the time writing an account of his experience, the one we’ve been experiencing, by an improvised lantern. Relief comes at long last as Clément reveals Guilbert picked up by an American warship, which then sinks the U-boat, as Guilbert tells an officer that he plans to call his story “The Damned.”

Rider on the Rain, despite the many disparities in the two films, conjures a similar mood of opiated reverie from the outset as The Damned: much as Guilbert on his bed is oblivious to his oncoming trial and yet also seems to be dreaming it up, Rider on the Rain begins with its heroine, Mellie Mau (Marlène Jobert), gazing wistfully out a window on a day of omnipresent grey-blue drizzle. The setting is a small town on the French Riviera coast. Mellie sees the bus from Marseilles deliver a tall, bald man carrying a red-and-white TWA flight bag at a stop. Her mother, bowling alley proprietor Juliette (Annie Cordy), is sceptical when Mellie reports this odd sight, as she insists no-one every gets off that particular bus in this locale. The differences between Mellie and Guilbert are obvious too: Mellie is a young housewife, and far from being a survivor of war, is the product of dull, indolent, repressive peace. Mellie is married to Tony Mau (Gabriele Tinti), a Spanish airline navigator with a hot jealous streak, and maintains an uneasy relationship with her dissatisfied and sceptical mother. Mellie seems a good young bourgeois, trying hard to dress attractively, but not too provocatively, for her husband, in buying a dress from her friend Nicole (Jill Ireland): as she changes into the dress, clad only in her underwear, she realises the bald man is starting at her through the shop window, and hurriedly pulls a curtain shut. She drives home in the still-pouring rain and strips off her clothes to have a shower. Returning to her bedroom, she’s bewildered to find one of her stockings missing, and is suddenly set upon by the bald man, who’s wearing the stocking over his face: he ties her up and rapes her.

As far as movie openings go, the first ten minutes of Rider on the Rain weave a singularly powerful spell. Legend has it Jim Morrison was inspired to write “Riders on the Storm” after seeing the movie. Clément uses the Riviera locale, normally associated with blissful good weather, and the pall of rain to create a rarefied atmosphere, dreary and deserted, in which Mellie, whose full first name we later learn is the very apt Mélancolie, moves about in vague approximation of life, and what we see in the course of the narrative works on one level as a succession of conjurations of her haunted imagination. That the film commences with images of the bus bringing the marauding masculine force to her town with a quotation from Alice In Wonderland emphasises this dark fairy-tale feel. The opening credits unfurl over images of the bald stranger walking in the rain, the visitor signalling the arrival of threat that looks for another stray person to latch onto. Even when Mellie is assaulted, the sense of submersion continues. The space of her large and prosperous home becomes a trap where the monster lurks even after seemingly departing. Clément’s visual grammar anticipates the dinner party sequence of The Texas Chain Saw Massacre (1974) in close-ups victim and attacker’s eyes in strange duet of fear and relish. Mellie claws at the stocking mask, tearing holes in it so her attacker resembles some melting homunculus. After he seems to finish with her, the limp, sweat-soaked Mellie slowly slips her bonds, dresses, and phones the police, but cannot bring herself to actually talk to them.

When she hears a noise coming from the basement, she loads a shotgun and commands the attacker to come out: he does, but when he teases her by making a strangling gesture with the stocking, she shoots with both barrels and he tumbles back into the cellar. When she bends over his body, she finds he still isn’t dead as he tries to grab her, so she finishes the job by frenziedly beating him to death with an oar. Mellie, seeming to decide it’s much easier to dispose of the man’s body than try and explain how all this happened, methodically cleans up the house and drags the corpse into the back of her wagon, and drives it to a remote stretch of coast to dump. Along the way, to her great unease, she encounters a police roadblock, but luckily it’s being overseen by a friend of her husband’s, Inspector Toussaint (Jean Gaven), who furtively asks Mellie if she can arrange for Tony to give him a loan as he’s lost all his pay playing cards. Mellie drops the corpse over a cliff and returns home, only to find Tony waiting for her, and when she tries to pretend she was with her mother, finds Juliette is there too. Tony’s jealousy is whipped up and he constantly recalls how his father would have reacted if his mother had been caught being unfaithful. Nonetheless Mellie is able to burn the last evidence of her action and seems able to resume the comfortable façade of normality, until, a couple of days later, she meets a tall dark stranger, Dobbs (Charles Bronson), a pushily charming American who insists on dancing with her and begins hinting he knows what happened to her.

A cat-and-mouse game develops between Dobbs and Mellie. She at first assumes he’s some kind of blackmailer, as he oppressively inserts himself into her life after Tony heads off for a long haul to Djibouti. Dobbs bullies her and forces her to get drunk so he can then get her to spill her guts, whilst also implying he’s seeking a fortune her attacker stole, which was likely in the TWA bag, which has gone missing. Mellie leaps to the conclusion Dobbs thinks the attacker might have been working with Tony in some kind of drug smuggling scheme, a suspicion that seems to be confirmed when Dobbs encourages her to steal a TWA bag from a shelf in the bus station in belief it was the bald man’s, only to find merely a photo of Tony inside it. The subtler part of Clément’s stylisation here is the way all the various characters seem to have hostile intentions towards Mellie, running the gamut from her indolent, critical mother to her hot-headed and hypocritical husband, and all the way to the man who really does cruelly and viciously assault her. Mellie, as Clément carefully explicates, has a childish aspect to her character, with life experienced as a succession of ugly and wrenching randomness, sourced in a key trauma of her youth, in which she caught her mother having an affair and eventually told her father, who then promptly walked out on them. Whilst he certainly wouldn’t get a job in a rape crisis centre with his method of badgering Mellie and guessing the circumstances of her violation, Dobbs nonetheless walks the line between romantic fantasy, father confessor figure, and masculine threat, at least until his purposes start to become more clear.

Rider of the Rain is dated in some aspects, particularly the gender politics and Bronson’s incarnation of a certain ideal of bristling masculinity as tough-love assaultive, as when he’s glimpsed literally pouring booze down Mellie’s throat, even given that he’s trying to find out if Mellie is a thief and murderer. But it also reflects the shifting mores of the era with some agility, as Mellie shifts from being essentially a decorative object for her husband to someone capable of holding him and others to account, and avenges herself with deadly force, but not with malice. The pitch of Mellie as an innocent abroad trying to leave behind her childhood angst amidst a myth of death and pain signals that in the end Rider on the Rain is much a product of the side of Clement that made Forbidden Games as the one that made The Damned. Nicole is a hipper lass who relies on Tony to bring her records from Swinging London and gleefully awaits a recording she hopefully describes as “bestial,” much to Mellie’s fascinated bewilderment. One notable product of Rider on the Rain’s success was that after nearly two decades as a familiar and increasingly prominent movie face and a smattering of lead roles including Once Upon A Time In The West (1968), it was actually Clément’s film that made Bronson a colossal star in Europe, and his full emergence in Hollywood came soon after. As the film was shot simultaneously in French and English, Bronson was a sport and did his own French dialogue phonetically, but didn’t bother doing it again. This swerve in Bronson’s career was particularly interesting given his role as a character who’s not his usual type of character: Dobbs certainly requires Bronson’s aura of igneous physical and character strength, but who for the most part keeps them restrained, entering the movie as a figure more akin to Cary Grant’s in Notorious (1946) as a smoothly insinuating agent who impersonates and goads the heroine’s guilt complex.

Sébastien Japrisot’s script is replete with nods to Hitchcock, most obviously and a little cornily when the bald rapist is eventually revealed to be named Mac Guffin. And yet Rider on the Rain maintains a very different tone and style to Hitchcock, playing with his beloved transference-of-guilt theme and fascination for highly ambivalent relationships that seem poised between ardour and brutality, but approaching it more as a character investigation where the tension derives almost entirely from the interpersonal encounters. Like The Damned, Rider of the Rain doesn’t quite belong to any genre. It could be said to be Clément’s revenge on Truffaut, as it’s a far better Hitchcock riff than Truffaut ever managed. Rider on the Rain also fits into a mode of art-house thrillers from the time, fusing French cinematic mores and Hollywood-styled narratives also including the likes of Jacques Deray’s La Piscine (1969) and The Outside Man (1972), as well as films by Claude Chabrol and Jean-Pierre Melville. The accoutrement of plot in Rider on the Rain is then mostly unimportant except as it reflects Mellie’s choice to hide her crime and refusal to play along with Dobbs. Her determination to keep the secret is rooted in her sense of responsibility for her father’s abandonment, which she confesses to Dobbs after he’s made her drink two bottles of whisky, a drink she eventually seems to enjoy as much as she says her mother does: “She’s a wiz at infidelity and alcohol.” When a kind of story does develop, it’s the by-product of their gamesmanship.

Mellie is such a goody-goody she can’t even swear, instead substituting the word “saxophone” for any curse she wants to utter, but her unexpected streak of savagery unleashed on the rapist provides vivid proof she’s a tougher, stranger, more formidable person than anyone suspects. Her deflecting way with Dobbs maintains a similar kind of resolve, trying to erase what little proof he can dig up to support his entirely correct summation of what happened between her and Guffin: she threatens Dobbs with the same shotgun she killed the rapist with, but deliberately shoots the wall to obscure gouges left by the original shots. In the course of defending her psychic barricades, she is however forced to pay attention to things she’s been studiously ignoring, like the fact Tony is unfaithful to her with her friend Nicole: when she confronts Nicole, the couturier admits to sleeping with Tony twice, and when Mellie starts slapping her, Nicole halts her angrily after the third blow: “I said twice!” Dobbs meanwhile represents as much fatherly authority to Mellie as an image of masculine menace and fancy: when she tries to lock him out he kicks down her bedroom door, which reminds her, in flashback, of a man who helped her and her mother break into her parents’ locked bedroom, where they found the martial bed shredded by her departing father. “This house is like my life,” Mellie quips after her battles with Dobbs leave it a mess, “Two days ago everything was in order.”

When Nicole comes visiting, hoping to make up with Mellie, Mellie kisses Dobbs to make Nicole think they’re lovers. Dobbs explains as their bickering continues that he’s been able to construct a timeline that brought him to her simply by asking questions around town of people like Nicole and Juliette: “The hell you did,” Mellie objects, “Nobody gets anything from my mother.” She also explains the story of how she got her name, which was rooted tellingly in her father’s whimsical and mercurial nature. Business between Mellie and Dobbs becomes increasingly like a parody of marriage, as Dobbs gets Mellie to fry him some eggs breakfast, which she does dutifully only to then drown them in ketchup (“Americans live on ketchup and milk – I’m a wiz at geography.”), whilst Dobbs takes to sarcastically calling her Love-Love after the writing on her kitchen apron, and introduces her to a game played with chestnuts, chucking them at panes of glass – if the pane breaks, then the thrower is in love. Every time Mellie does it the glass breaks. “You and your Cheshire Cat smile!” Mellie snaps at Dobbs, who has thus far resisted settling down but carries a photo of a son – “I always keep my children.” Finally Mellie does discover the rapist’s bag and the money in it where he left it in her car. Emboldened, she goes to Dobb’s hotel room and finds he’s not a crook or an opportunist, but an American Army Colonel on an investigation.

When Mellie hears of a dead man’s body discovered along the coast, she immediately assumes it’s the rapist. Toussaint tells her it’s been identified as a former boxer and gangster named Bruno Sacchi. Mellie hears that Sacchi’s girlfriend, Madeleine Legauff (Ellen Bahl), is the leading suspect for the killing as she also had underworld connections, and drives out to the beach where Toussaint and other cops grill her to get a look at her. Mellie is stricken with remorse and determines to try and help Legauff beat the rap: she travels to Paris, where Toussaint told her she worked, and follows leads to the place where Legauff’s sister works, after mailing the money back to her home to keep it safe. Trouble is, this proves to be a brothel her sister Tania (Corinne Marchand) runs under the auspices of some sanguine gangsters. Clément nods again to a similar preoccupation with illicit desires as he had in The Damned as Tania tries to seduce Mellie by stroking her thigh, before passing her along to her bosses who, bewildered by Mellie’s entreaties, promptly torture and torment her to find our what she’s about, forcing her to walk about on all fours like a dog and threatening to burn her with cigarettes. Fortunately Dobbs, who the gangsters deride as sounding like a figment of her imagination when she tries to explain about him, chooses this moment to break into the brothel, having tracked Mellie down on the urging of his superiors in fearing she might be endangering herself. Dobbs lays waste to the gangsters in a few artful moves.

This scene provides the closest thing Rider on the Rain has to traditional action, but remains part of the film’s dizzy texture in that it comes about purely because of misunderstandings. It’s easy to see nonetheless why this scene probably did much to cement Bronson’s popularity (after a notable earlier shirtless scene showing off his formidable build), as he genuinely seems like a man who can toss goons around like nine-pins, and blends this confirmation of sheer bullish physical strength with peculiar delicacy in reclaiming Mellie and carrying her out. This whole sequence, whilst essentially a long narrative discursion, provides rather an emotional catalyst on a subliminal level, as Dobbs makes up for some of his obnoxiousness and Mellie finally gains the kind of paternal protector she lacked before. Soon Dobbs explains the truth, that Scchi was actually killed months before and his body was only discovered because Dobbs had the police hunting for Guffin’s. Dobbs himself was sent out to track down Guffin after he broke out of a mental hospital, where he’d been consigned after raping three other women with the same pattern as his attack on Mellie, and stole Army funds. Whilst Bronson got the stardom, Rider on the Rain really depends on Jobert, with the French actress (ironically today probably best known as the mother of actress Eva Green) deftly playing a difficult role as a character who is at once trying to truly grow up and also already has the tools of a survivor, both sympathetic but also eccentric and sometimes insufferable, oscillating between extremes of sweat-sodden suffering, peevish resistance, and crisp, combative humour.

Rider on the Rain is a beautiful-looking product of Clément’s mature style, with visuals that share a near-indefinable quality with those in The Damned in wresting both semi-abstraction and palpability from his mise-en-scene, but in a more sophisticated manner, constructing a psychological universe with his slightly oblique framings and space-perverting zoom shots and mediating long shots. His deployment of colour effect is almost as exacting as Michelangelo Antonioni’s or Michael Mann’s, with most of the film utilising carefully dressed locales and costumes blending blues, greys, and whites, only broken up by specifically associative touches like the fiery red linked with Dobbs (in his sports car and hotel room curtains) and the suggestively uterine saturation of the décor in the brothel. This is a world seen through the eyes of the melancholy Mellie. Clément’s careful framing and use of mise-en-scene is similarly careful, constantly framing along horizontal lines and moving his camera deftly in keeping the performers in orbit with each-other. Some shots evoke the fussily subverted naturalism of Magritte whilst others, like Dobbs setting on a seaside breakwater, and Mellie watching Legauff from a distance on the beach, have a quality reminiscent of minimalist artists like Jeffrey Smart and Alex Colville, utilising stark forms and desolate locales.

Clément risks some in-joke cameo casting touches in employing Bronson’s wife Ireland and Jobert’s stepsister Marika Green, of Pickpocket (1959) and Emmanuelle (1974) fame, as a hostess at the brothel, as if trying to work the theme of family and generational angst into the form of the movie. Another aspect of Rider on the Rain that helped make it a hit was Francis Lai’s score, modish for its time in some ways but very effective, with strains of gently played guitars and organs and thrumming sitars providing a shimmering, haunted texture, and interludes of tinny barroom piano and woozy waltzes lending a faint hint of burlesque to moments of melodrama. The aftermath of Dobbs’ rescue of Mellie leads to a series of epiphanies that finally make sense of the odd behavioural and genre plot flux of the bulk of the movie. Surviving a confrontation with ugly force and self-betrayal brings Mellie to a gentler shore where her mother is now more caring and solicitous, finally murmuring her daughter’s full name for the first time as she watches over her sleeping, whilst Mellie is able to calmly insist Tony take her to London with him on his next trip where they can talk through their problems. The last gift to her comes from Dobbs, who finally locates Guffin’s body and finds a button from Mellie’s dress in his grasp, which he gives to her as a gesture of release. The film’s punch-line is finely humorous as Dobbs, watching Mellie and Tony drive off together, casually tosses away a chestnut he finds in his pocket only for it to shatter a window, leaving him to gaze after the departing Mellie in bewilderment. Rider on the Rain is a peculiar but mesmerising and cumulatively affecting work, and with The Damned stands as a testimony to Clément’s artistry and versatility.

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2020s, Action-Adventure, Drama, Fantasy, Historical

The Northman (2022)

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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.

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2020s, Action-Adventure, Drama, Historical, Uncategorized

The Last Duel (2021)

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Director: Ridley Scott
Screenwriters: Ben Affleck, Matt Damon, Nicole Holofcener

By Roderick Heath

Ridley Scott’s first film in four years wields the unavoidable feeling of a culmination, and repudiation, more than forty years after his debut feature, The Duellists (1977). Scott’s career hardly seems finished, and yet if he had retired after making The Last Duel the sense of circularity in regards to The Duellists would be irresistible, particularly in coming after his divisive but brilliantly grim and meta revisit to the Alien series, Alien Covenant (2017). Here he offers another film with “duel” in the title, sustaining in part the same driving theme of irrational and self-destructive resentment and fixation and acts of antiquated violence, as well as casually casting two American actors as period Frenchmen and avoiding Old Vic accents, to the consternation of some. The differences are revealing, of course. The Duellists was made heavily under the influence of Stanley Kubrick’s Barry Lyndon (1975), whilst The Last Duel, though it pays overt homage to Akira Kurosawa’s Rashomon (1951), sees Scott truly wrestling with only one master, himself. It’s also now more than twenty years since Scott revived his stature as a major Hollywood director with Gladiator (2000), one of his most popular and beloved movies, albeit one that dated with punishing speed. Scott’s been returning to and improvising variations on that hit since, partly for obvious reasons – sticking “From the Director of Gladiator” on a movie poster featuring some hairy, sweaty dude clutching a sword seems an easy sell, even as these revisits have generally failed with audiences – but also, as has become increasingly clear, because it was the gateway into his late career obsessions.

So Scott has been revising Gladiator’s straightforward, even simplistic exalting of heroically bemuscled men resisting tyranny (I’ve long thought of Gladiator as less a modernised sword-and-sandal film than as a period transposing of the sports movie, depicting as that mode usually does the physically dynamic sporting hero as the only figure left to use who can transcend pure commerce and stick up for individual will in determining outcomes) from different angles of questioning, in the tangle of religion and sectarianism explored in Kingdom of Heaven (2005) and Exodus: Gods and Kings (2014), and the exploration of emerging democratic impulses as presented by folklore in the violently uneven but doggedly interesting Robin Hood (2010). All of those films dealt in varying ways with Scott’s recurring late-career fascination with the birth of a modern concept of individual worth and identity in relationship with raw tribal identity and political power. The Last Duel completes the arc in essentially renouncing Gladiator’s fantasy, by recounting an obscure but fascinating nugget of authentic history, involving a duel to the death. The battle between Jean de Carrouges and Jacques Le Gris was one of the last to gain official sanction as a holdover of the old chivalric faith that trial by combat invoked direct deistic judgement. The clash was held outside Paris in 1386, after Carrouges accused Le Gris of raping his wife Marguerite.

Through its very nature and moment, the event of that duel rests on a fault-line in historical consciousness, confronting our lingering fascination for the days of old when knights were bold and ladies fair walked with wafting silk trailing, with our simultaneous cynicism, which is also the period setting’s, an emergent scepticism close to the cusp of the Renaissance when, whether the powers that be admitted it or not, people knew damn well God didn’t express his will through two guys trying to murder each-other. It’s the sort of subject one could imagine an array of great filmmakers tackling with very different art – Robert Bresson, say, casting his dour eye on men wrapped in cold grey metal bashing each-other to death, or Richard Lester, impishly smirking at the absurdity, or Ken Russell, relishing the ritual of bloodshed and locus of wilful lunatic energy. For Scott, it’s a story that engages multiple strands of his career long concerns and stylistic explorations. The Last Duel offers a chance to bind together ways of seeing, ways that unfold on multiple levels – the narrative itself proffers multiple versions of the same events according to different viewpoints, correlated with the way the film operates as both a definite portrait of a historical epoch and a parable for contemporary concerns.

Unlike Rashomon, The Last Duel doesn’t hinge on a disinterested party’s viewing of events. Instead it presents the viewpoints of Carrouges (Matt Damon), Le Gris (Adam Driver), and Marguerite (Jodie Comer). After a brief prologue showing the preparations for the title duel in all its careful ritual measure presaging the unleashing of pure physical force, the relationship between the three characters is sketched in Carrouges’ opening narrative. Carrouges, the son of a respected Norman knight, sees himself as a doughty, unappreciated, wronged and justifiably frustrated man who has to pay his way through the brutal and dangerous life of a professional soldier. He saves Le Gris’s life when the two men are involved in an ill-advised but honourable attempt to lift the English siege of Limoges in 1370. Whilst they remain friends for a time afterwards, their bond sours as Le Gris becomes a trusted agent of their mutual lord Pierre d’Alençon (Ben Affleck) and is increasingly favoured by him to the extent of being handed both Carrouges’s father’s former title and estate. Carrouges marries Marguerite, the daughter of Sir Robert de Thibouville (Nathaniel Parker), an aristocrat held in general odium for formerly siding with the English. Carrouges is willing to overlook the disgrace in the face of Madeleine’s beauty and the opportunity to get hold of fine new estates.

One valuable parcel of land, Au-le-Faucon, which Carrouges firmly insists Thibouville give as part of his dowry, is instead claimed as recompense for feudal dues by Pierre and then handed over as a reward to Le Gris. Carrouges sues Pierre over the title to the estate, but fails, earning the lord’s peevish enmity and convincing Carrouges that Le Gris is plotting against him. Carrouges and Le Gris reconcile for the sake of accord amongst Pierre’s vassals, but the peace doesn’t hold, and Marguerite eventually reports to her husband that Le Gris assaulted her whilst Carrouges was in Paris collecting payment for one of his military ventures. The second narrative presents Le Gris’ perspective, seeing himself as a man of talent and intellect suitably rewarded. Pierre, disliking what he sees as Carrouges’ stiff-necked, charmless, and resentful persona, prefers Le Gris as an industrious employee and friend, inviting him into his inner circle and nightly orgies. Le Gris sees himself as tested to the utmost by Carrouges’ increasingly paranoid and irate streak and generally poor judgement, and feels an immediate connection with the multilingual and well-read Marguerite when he encounters her after reconciling with Carrouges, a connection which he interpreted as inevitably romantic. When questioned about his visit to the Carrouges castle to expiate it, Le Gris explains, “Of course she made the customary protests, but she is a lady.” The third chapter illustrates Marguerite’s experience, a perspective from which both Carrouges and Le Gris are seen as stripped of their pretences and self-delusions.

In terms of the film’s interlocking units of storytelling, each bearing the contrasting imprint of a different screenwriter which Scott has to stylistically unify, the impossibility of knowing crashes against the certainty of result. Damon’s chapter hands himself a part that hinges on his screen persona as a man who people tend to underestimate, for his curiously nondescript good looks, turned increasingly heavy-set in middle-age and matching capacity to play men driven by deeply repressed social or class resentment. Affleck’s chapter is as much a lampoon of Hollywood players in the fashion of his own movie Argo (2012) as it is a portrait of a destructively egocentric pair of men. Holofcener brings the feminine perspective, forcing a discomfortingly close identification with Marguerite as she sweats through several different forms of abuse. The real history invoked in The Last Duel is opaque. Just what really went down between the Carrouges and Le Gris is unknowable beyond what they themselves said happened. The film itself finally is not. I gritted my teeth just a little bit as Scott designated the first two chapters as “the truth according to” but the last, more than a shade archly, sees “the truth” as those words fade more slowly from the screen. The ultimate point of Rashomon was that people inevitably see events that encompass them with a slanted perspective, according to the way they think of themselves and of other people. But fair’s fair: The Last Duel has a different end in mind, that yes, there can be a specific and ultimate truth that other people don’t always want to see, for whatever reason, and that people can also edit their own reality to make sense of what they do.

With a kind of irony allowed only to deities and film directors, Scott can make his film equivalent to the proposed metaphysical reasoning behind the concept of the trial by combat itself, as a vehicle to reveal such hidden truths. Only at a couple of points in the film does Scott and his trio of screenwriters entirely contradict what has already been portrayed, a way of approaching cinema that has a controversial aspect, as it requires the camera which reports narrative to us to lie. But it is used here with exacting purpose. Thus, where Carrouges remembers his attempt to intervene when the English slaughter French hostages at the Battle of Limoges as a valiant if doomed charge demanded by honour and humanity, Le Gris recalls as a calamitous surrender of reason to emotion that cost victory in the battle and almost got him killed. The event binds the two men in their erratic orbit, whilst also defining their relationship to Pierre, whose power over their lives and careers plays no small role in what happens. Carrouges becomes increasingly convinced that Le Gris, perhaps constantly aggravated by owing his life to the older, tougher knight, has become pathologically fixated on taking his stuff and showing him disrespect. Le Gris sees Carrouges as increasingly ridiculous and impossible in his lack of moderation and reason, and that he himself is merely the accidental beneficiary of Carrouges’ self-invited bad luck. Pierre’s personal detestation of Carrouges, sparked by his actions in the battle and reinforced when Carrouges sues him, and his indulgence of Le Gris, reinforces the deeply personal nature of power the age, as the lord has the right and facility to award and strip favours and posts, to oversee and manipulate legal contests, and generally make life easier or harder. Moreover, as Pierre admits to Le Gris in speaking of Carrouges, “He’s no fun.”

Affleck, in a performance reminiscent of the kind Peter Ustinov once gave in movies like Quo Vadis (1951) and Spartacus (1960) in the way he manages to offer levity and glimmers of satirical anachronism without despoiling the overall texture, portrays the medieval lord as a man with a strong streak of smug brattiness, but also a keen sense of his own prerogative and a good sense of which people will meet his needs and those who will not. Pierre comes to lean on Le Gris as both an intelligent manager of his affairs who can get things done, chiefly by employing standover and shakedown tactics to get money out of his vassals and tenants, and as a friend and confederate who comes increasingly to share and enjoy Pierre’s predilection for hedonistic pleasures, pleasures that are readily served up by the in-built pyramid scheme that is medieval social structure. Affleck helps to also bridge the film’s period setting and the more contemporary concerns, pitching Pierre as an indulgent friend and protector for Le Gris, and coaching him on how to handle Marguerite’s accusation: “Deny, deny, deny.” Affleck and Damon of course owed much of their breakthrough as major Hollywood players to the now disgraced and jailed Harvey Weinstein, and this line had the stinging quality of something they might have heard bandied about the Miramax offices at some point. Scenes depicting Pierre playing the easy, jocular host for his circle of friends, making a tart speech farewelling his pregnant wife as she heads off to bed, similarly lampooning a certain kind of Hollywood grandee as he and Le Gris then settle down to the proper business of buttering up the gathered with choice bawdiness.

A key encounter in the course of the tale as a whole sees Pierre deftly counter Carrouges’ scarcely controlled fury in reminding him of what he has every right to do, in a scene where Carrouges confronts Pierre and Le Gris at the celebration of Le Gris being given his father’s title. This scene is cut away from in Carrouges’ chapter, as he reports to Marguerite that he feels he spoke well, whereas through Le Gris’ eyes it’s the spectacle of his old friend making an ass of himself before a much-amused crowd, where Carrouges’ anger is self-defeating, and his attempt to argue to Pierre that Le Gris is a snake in the grass falls totally flat. Carrouges sees himself as a kind of working stiff of the aristocratic warrior class, the guy who, robbed by The Man and unfairly penalised for standing up for his rights, has to go to Scotland to find work, risking life and limb, gaining a knighthood in the process but still returning home to what he feels is snooty disdain. Glimpses of combat in the film in which Carrouges fights at Limoges and in Scotland exemplifies the famous formula of life being nasty, brutish, and short, but battle is also a realm where Carrouges is at least comfortable and competent. This self-portrait is undercut to a degree later when Marguerite learns Carrouges neglects collecting rents on his estate, and takes it in hand herself. Which is actually a nice depiction of one rarely elucidated aspect of medieval life, when the running of a great estate was a task that needed intelligent and competent people and often fell to wives to perform when their husbands were off at war, which tended to be frequent.

The Last Duel in this fashion assiduously details the mores and structures legal, military, and financial that underpinned feudal Europe, and examines the way those things meshed with the people who inhabited it. Part of the challenge in making such a film is to animate the very different ways the society of the age understood cause and effect, truth and falsehood, and individual identity itself, even as the actual people are entirely recognisable to us in their motives and emotional and behavioural extremes. Carrouges, for instance, is revealed through signing his name with a mark, to be illiterate, not uncommon for his time but giving a fascinating and revealing dimension to his feelings of paranoia and persecution in the face of Le Gris’ learning and competence in abstract matters like finance and letters. This represents an entire world at once readily visible to Carrouges but also entirely incomprehensible, much in the same way that much biliousness today stems from the simultaneous ubiquity and incoherence for many of dominant areas of specialised learning like computer technology or high finance. As the titular duel itself confirms, this was still a time when a fearsome price to be paid in physical suffering was supposed to both substitute for, and potentially alleviate, spiritual suffering. Or, to take another attitude towards the same idea, fear of the latter was made more palpable and therefore more impressive and real by the threat of the former, helping create a kind of mental surveillance system to ensure good behaviour.

A very crucial part of the plot of The Last Duel as it reaches its home stretch is the revelation that loss in the duel for Carrouges also means an even more terrible fate for Marguerite too as the accuser, placing Marguerite in an impossible situation according to the sexist and doctrinaire rules of the time. Marguerite would be brandished a liar and heretic through the failure of her husband’s muscle rather than through any reasoned parsing of her testimony, and whilst Carrouges himself certainly risks violent and gruesome death in the hunt for satisfaction, still rather pleasant compared to being burned alive. Marguerite doesn’t even learn this until they’ve travelled far too far down this road to turn back, but she successfully maintains a façade of adamant poise in front of the hearing. Carrouges, knowing that Pierre controls the local courts and can therefore ensure Le Gris’ acquittal, as he does, instead petitions the king for the right to trial by combat, which means weathering a hearing presided over by the king and his Parlement including church elders. Le Gris, for his part, turns down the plea by a cleric, Le Coq (Zeljko Ivanek), to take advantage of a loophole that will let the case be heard in an ecclesiastical court instead, nullifying the risk of the combat, insisting that to do so would be tantamount to cowardice and a tacit admission of guilt, which means he is, more subtly, a victim of a similar bind to Marguerite.

At the same time, the contemporary likenesses are hardly disguised as the film’s driving concern is winnowed down to the offence done to Marguerite, an offence that to gain any kind of justice entails risking still worse suffering. The hallowed cliché of “he said, she said” trotted out in ambiguous accusations of sexual misconduct played here as a particularly lethal game of chicken. The problems identified in the period are the problems of today when it comes to such matters. Marguerite has the right to have her accusation taken at face value and seriously delved into, but faces the presumption that she’s a pawn, or a harlot, or a conspirator in her husband’s desire to revenge himself on Le Gris, who himself has friends in high places who can stymie any semblance of justice, and so she must submit to questioning tantamount to another form of rape as her sex life is probed. Meanwhile by this stage she’s grown heavy with child, an event that might be the ironically late fulfilment of her marriage contract with Carrouges or the product of Le Gris’ assault.  It would be more than a bit rich to call Scott the inventor of Hollywood feminism, but what he did do was create, with Ripley for Alien (1979) and later Thelma and Louise (1991) and G.I Jane (1997), templates for how popular cinema approaches such things. Marguerite is a particularly potent extension of this facet of Scott’s oeuvre, in the way her presence is used to purposefully unpack the kind of warrior mystique Scott served up so ripely in Gladiator. But she’s also something of a critique of that iconography of strong women. Marguerite is at the mercy of the men around her, be they officially protective like Carrouges or predatory like Le Gris, and her attempt to stand up for herself never really escapes this zone. The Last Duel dismantles the idea of the white knight standing up for his abused lady, but it also firmly reminds that the kinds of empowerment fantasies we see in a lot of movies today are just that.

Carrouges’ self-perception laid out in the first chapter is undercut in the second and finally laid totally bare in the last, particularly when his reaction to Marguerite’s rape is revised from calm sympathy to one of raging peevishness, seeing himself wronged before Marguerite and demanding she prostrate herself so he can try and efface Le Gris’ imprint on her. It’s an ugly scene that largely dispels what little sympathy one has for Carrouges by this point. But the film succeeds in being more nuanced than expected on this score. Carrouges’ anxious desire to sexually please his wife whilst knock her up avoids the standard vignette in a lot of recent historical dramas of a brutishly indifferent husband, and even in this scene there’s the feeling this is another of Carrouges’ incoherent emotional expressions, beset by the absurdly provoking notion that he can literally fuck Le Gris’ taint out of his wife’s vagina. Driver has perhaps the most perfectly medieval face to appear in cinema since Ron Perlman with the added advantage of being considered handsome, and he gives perhaps his best performance to date as Le Gris, particularly in his playing of the crucial rape scene(s) where he seems to be acting a little drama to which he’s written the script in his head with scarce reference to reality, a playlet in which he’s the ardent suitor locked in a game of erotic hide-and-seek with a proper but lusty lady, much like the games played in Pierre’s chambers every night. Indeed, Scott films one such game, which culminates in the beginning of an orgy, and then recreates the framing in Le Gris’ version of his attack on Marguerite, suggesting the degree to which his reality is by this point forged by the bubble he lives in.

The shift to Holofcener’s presentation Marguerite’s viewpoint adopts a similar tactic to Affleck’s but with a different frame, ticking off chick flick clichés. Marguerite contends with her haughty and critical mother-in-law Nicole de Carrouges (Harriet Walter) whilst being left alone with her for long stretches of time, and hangs out with her social circle amongst the real castle wives of Normandy like Marie (Tallulah Haddon) as they assess the local male talent, with all agreeing Le Gris scores high in the looks department, casual fun which provides another bitter consequence as Marie later resents Marguerite for her accusation against Le Gris. Marguerite weathers her returned husband’s anger over showing excessive quantities of boob, having adopted the queen’s latest, risqué fashion, and experiences bewildered frustration over her primary function, trying to bear children for Carrouges, with her clueless husband shooting blanks and leaving her resolutely unsatisfied, although in her inexperience she has no way to express this, much in the same way her husband cannot himself articulate his most powerful needs.

More substantively, Marguerite is able to put her intelligence and learning to beguiling use in running Carrouges’ estate and expertly assessing Le Gris’ real character whilst seeming to charm him, a foray that leads her to ultimately agree with her husband that Le Gris is a cunning but facetious personality, but also backfires as she hooks Le Gris’ interest. Comer, hoisted to prominence playing a globetrotting assassin in the TV show Killing Eve, gives a formidable and completely different performance here that immediately and firmly establishes her as a major movie actor. She’s particularly interesting in portraying not just the more spectacular dramatic moments, but in touches like her Marguerite suddenly crying whilst trying to sustain a conversation with Marie, and her slight air of pleased self-approbation as she reports her observations of Le Gris to her husband as they dance and notes the advantages in her way of handling problems. A crucial moment comes late in the film when the Carrouges matriarch confronts Marguerite and accuses her of stirring up dangerous strife to suit herself, and mentions that she herself was raped once when young, a secret she kept for the sake of avoiding more trouble, exposing a vast gap not simply in attitude towards such a crime between her and her daughter-in-law but in their methods of survival, as Marguerite notes the cost such stoicism has inflicted, solving nothing, salving nothing.

Alien Covenant achieved a mode of brilliant self-indulgence for Scott as a garish self-satire, restlessly rearranging and re-enshrining horror and melodrama canards whilst using them as fodder for the theme of a creator moving forward with eternally dissatisfied hunger, inventions both great and flawed left in a billowing wake. The Last Duel encompasses a similar reflex, albeit it more applied, in its triptych of auto-critiquing storylines. As well as allowing Scott to revise and complicate his own popular mythologies, The Last Duel unifies strands of his cinematic reflexes evinced throughout his career. Scott’s exactingly wrought and densely layered visual tableaux have sometimes been purely decorative but in his best work also support his attempts to weave a holistic vision of a created, or recreated, world, in movies as diverse as Blade Runner (1982) and American Gangster (2007). The latter film tried to do something most similar gangster films avoid and show how the criminal enterprise worked from the mastermind to the junkie at the bottom of the food chain, shedding light on the antihero’s wilful blindness to the misery he causes, and The Last Duel exhibits the same top-to-bottom thoroughness. The Martian (2015) was more jocular and light-footed in its similar preoccupation with process, exploring the manifold forces human and cosmic required to save one stranded human being. Blade Runner wove dreamlike visual textures from a rigorously detailed setting, and touched on a similar fascination for the depth of the cinematic frame as a zone where every grain or digit can contain meaning, most particularly in the long sequence of Deckard exploring a photograph for clues in the mystery he was unravelling, a sequence of which The Last Duel can be described as the feature-length extrapolation.

The business of husbandry is codified in a sourly funny and cunningly layered vignette, in which  Marguerite looks on in bewildered anxiousness whilst her husband gets furious over a big black stallion breaking into the stall of his in-season white mare and trying to mount her. This potent unit of imagery comes straight out of Shakespeare’s Othello but converted from verbal usage to visual. This image doesn’t just comment on their marriage and the impending act of sexual violence, but delves to the bottom of things, establishing how everything in this world is the attempt to desperately control the power of natural forces over the tentative stability of social structures, a world where dynamic, daemonic urges are scarcely leavened by fear of hellfire or a well-swung mace, and the weak are at the mercy of the strong. More subtle but most vital as a visualisation of theme and character are the three different versions of one kiss, which Carrouges bids Marguerite give Le Gris as part of their ritual of reconciliation. What is for Carrouges a glancing, purely polite gesture is for Le Gris a striking moment of chemistry and for Marguerite a perturbing signal, conveyed through both the actors’ actions and the variation in Scott’s camerawork. Such dramas that eventually finish up consuming a nation’s attention, as well as ultimately threaten three lives, can pivot on such fleeting yet intense moments, infinite realities packed into such junctions of human attitude.

The portrayals of the rape itself in both Le Gris and Marguerite’s chapters, again exemplifies the filmmaking care even in showing something that isn’t pleasant to watch. Small details tellingly differ – where, say, Le Gris sees Marguerite leaving shoes behind her like a saucy maiden discarding clothing, Marguerite remembers as simply accidental in the course of her flustered fear – and so too does the visual language. Scott holds back for the most part in Le Gris’ version, filming mostly in wide shots that emphasise the physicality of the event, Le Gris as lanky coyote after Marguerite’s darting roadrunner, before concluding with a point-of-view shot of Le Gris looking down at Marguerite’s face in contorted profile. Le Gris’ version of sex is duly pornographic, defined not by connection but by the erasure of need, and his self-created fiction resumes as he makes his apologies and leaves. In Marguerite’s version the shots are more intimate and urgent, climaxing in a long close-up on her shattered expression as Le Gris penetrates her and then leaves her, the storm having visited and then departed like some deeply ugly and surreal dream, reminiscent in a way of the imagery of violation and sudden, sundering ugliness in Alien.

The attack can only be properly avenged in the trial by combat, which means the Carrouges must work tactically, making their friends and social circle unwitting confederates by telling them and using them in the project of forcing the King to pay attention, circumventing Pierre’s control, essentially the medieval edition of a social media campaign. The hearing the King calls eventually sees the parties grilled by legal minds, a sequence that’s used to encompass the most egregious aspects of the period’s approach to things like sex and justice. The young monarch, Charles VI (Alex Lawther), essentially treats the event as a particularly juicy entertainment, whilst the duel itself is a spectator sport that’s also like watching a movie in that everyone has their rooting interest. Scott builds suspense as the film nears the duel as the potential price Marguerite must pay becomes clear, a truth that displaces the tension over Carrouges and Le Gris’ fates onto her, as she stands up to her irate husband with intense and righteous anger but then finds both a source of solace and further worry when she has her child and wonders if the infant will soon be orphaned after such a long effort by the parents to have him. Carrouges meanwhile is left isolated in both his alienation from Marguerite and most of the onlookers who want to see him fall, and Damon does an excellent job in invoking pathos in the character even when that’s not the focal point through his stolid, chastened affect as the moment of confrontation with mortality looms.

The duel, when finally returned to, represents an apotheosis for Scott in terms of sheer moviemaking craft,  capturing with concussive immediacy both the awful violence of the fighters and the nightmarish state of watching it with the certainty that life and death acted out on the sand is also one’s own fate being settled. The cinematography by Dariusz Wolski, with its stern, frigid, muted grey-blue palette only swapped out for the honeyed glow of candlelit interiors, mostly rejects the penchant for beauty found in Scott’s other historical films, and here become furious and alive in a way that feels as cutting-edge as anything Scott’s ever shot – beautifully dashing tracking shots cleaved brutally with inserts of mounted camerawork pursuing the duellists into the joust. Thunderous editing of both images and sound helping lend you-are-there palpability to the shattering lances spraying splinters, horses colliding with walls, and cold steel blades sinking into soft warm flesh, and none of it seems to be augmented with special effects, a particular blessing in this accursed moment in action filmmaking. Every blow and movement communicates physical effort and cost. What it isn’t is a cheer-along struggle of good and evil, even as Scott finally allows Carrouges to become what he wanted to think of himself as, the plucky, honourable underdog with a righteous cause, as he faces not just Le Gris’ unexpected fearsomeness in the fight but the general disdain of the aristocrats in the crowd, including Pierre, who want their charming favourite to win.

The fight comes to its terrible, gruesome end as Carrouges manages to outwit Le Gris and tries to force him to confess, before showing his dagger into the man’s mouth, a bloody and awfully intimate mirror to his assault on Marguerite. Carrouges, still faintly hapless even after proving himself awesomely tough as he needs the king’s cue to face and embrace his released wife, now exhibits sufficient poise to offer Marguerite to the crowd for exaltation as well, before leading her to an under-construction Notre Dame, whilst Le Gris’ corpse is hung up naked and pathetic. Even Pierre is offered a moment of pathos as he’s left clearly mourning his friend. Carrouges fails at being a hero but finally triumphs in offering the crowd a better story, of a knight who has vindicated his wife. Scott nonetheless suggests the awful, lingering bleakness under the relief nonetheless as he cuts out the noise of the cheering mob and has only the sound of Marguerite’s strained breathing on the soundtrack as she rides in slow motion. A brief coda does give a modest dose of reassurance as Marguerite is glimpsed as a happy mother whilst Carrouges has gone off to get himself killed in the Crusades. But it’s with that image of Marguerite after the duel where the film should have ended, with that feeling that won’t go away, like standing on the beach with a colossal wave about to crash down upon you.

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2020s, Auteurs, Drama, Fantasy, French cinema, Horror/Eerie

Titane (2021)

Director / Screenwriter: Julia Ducournau

By Roderick Heath

Film festivals are in an odd position these days. Given the wealth of venues for viewing movies we have now, the idea of gathering everyone together in one place to watch the new crop threatens to feel passé. And yet critics and cognoscenti still look to the major film festivals to winnow down the ridiculous number of movies produced each year, to showcase and gate-keep for the supposed crème-de-la-crème. The Cannes Film Festival has been the premiere event in the international cinema calendar since the late 1940s, providing a great crossroads for the many artistic streams around the world, but it’s still had a bumpy ride in the past few years, with a large number of Palme d’Or winners failing to make much impact. Recently, however, Cannes has managed to reverse that to a degree, first with 2019’s anointed Palme d’Or winner, Bong Joon-ho’s Parasite, and this year’s Titane, both choices well-attuned to capitalise on contemporary cultural talking points, much as the Venice Film Festival created a stir with its 2019 choice Joker. Such choices, however good as actual films they are, nudge awareness that current film discussion is animated as much by the way art is framed as much as by what it does in itself. The way movies are sold to us today is in terms of cultural discussion as important, or indeed more so, as the movies themselves, one reason why today YouTubers can make a good living fossicking through trailers interpreting the signals blockbuster movies are transmitting into the populace, and in art-house cinema touching on hot-button issues can make a movie seem vitally important even if its message is something like, “greed is bad,” and when you’re desperately trying to make up for a roster of seventy-odd previous Palme d’Or winners where only one was directed by a woman.

All that doesn’t really have much to do with Julia Ducournau’s Titane beyond noting that it’s very easy these days to be pulled into reviewing the way a movie is framed by external factors rather than the movie itself. But today we might well be facing cinema that plays this game within itself. On YouTube it’s common to see movie trailers that start off with a kind of miniature trailer within a trailer, a little grab-bag of moments of action and spectacles offered as a taster presumably offered to instantly capture the attention of attention-deficient young people. Again, this doesn’t necessarily have much to do with Titane, except that the film’s narrative approach reminded a little of this: Titane is frontloaded with elements of attention-getting intransigence before taking a swerve into something for the large part more conventional. Ducournau emerged in 2017 with the gruesome, stylish Raw, a portrait of a girl attending a veterinarian school, who contends with the abusive social strata in the student body and begins to develop voracious cannibalistic traits. Ducournau immediately declared herself in the running as one of the many possible heirs to David Cronenberg as the founder and champion of “body horror” on the current scene. Ducournau is also working in a familiar stream of outrageous, carnally and intellectually provocative French filmmaking long plied by the likes of Claire Denis, Catherine Breillat, Bruno Dumont, and Jean-Claude Brisseau: Ducournau borrows Vincent Lindon to play a similar character type as he did in Denis’ Bastards (2013), the igneous but weathered exemplar of Gallic manhood.

Body horror retains an aura of cool because it readily situates itself at a fruitful nexus of cinema’s most low-down and most exalted aesthetic vantages. Any director who dabbles in it is automatically edgy because not everyone can stomach it, but it’s easy to be considered elevated in the mode too, because body horror challenges contemporary culture’s obsession with physical wellness and beauty and easy commercialised images of such by degrading, perverting, and outright assaulting such imagery with inversions of decay, damage, and grotesquery. It is therefore intellectually and aesthetically connected with the deliberate destabilisation and defiling of form found in post-World War I modernist art. Which leads me to consider another odd contemporary trait: nostalgic attachment to yesterday’s iconoclasm, often matched by an absolute resistance to current iconoclasm. Anyway. Ducournau’s first film, in a manner that’s becoming increasingly pervasive in current, ambitious horror cinema, turned the cannibalistic theme into an unsubtle metaphor, in this case for emergent sexuality, which was something horror cinema had done arguably to more effect before, but the framing of quasi-abstract artiness made it more respectable, more discourse-worthy. One problem with body horror is that, to me at any rate, it’s a style most effective when being sparing. Many of Cronenberg’s imitators, constantly trying to up the ante of provocation and abnormality, see their films devolve into sprawls of blood and other bodily fluids without that much wit or depth to their musings, and indeed I too often get the feeling the showmanship is substituting for anything actually stimulating to say.

Ducournau is most interesting for most onlookers as a female filmmaker venturing into this zone, and both Raw and Titane are predicated around impudently twisting ideals of femaleness on screen. Actually Titane is ultimately rather old-fashioned, given the fiercely schismatic debates going on about gender and its meaning today, in what it says about the female body. Ducournau’s journey to that end is a long and winding one. She begins with a jarring scene that presents an everyday sort of life-altering disaster. 7-year-old Alexia (Adele Guigui) sitting in the backseat of her father’s (Bertrand Bonello) SUV, stokes his irritation with constant humming, fidgeting, and finally unbuckling her seat belt and flipping about. When the father turns momentarily to force her back into her seat, he loses control of the car and it crashes against kerbside barrier blocks. Cut to gruesome surgery scenes as surgeons implant a titanium cap in Alexia’s skull, which leaves her with a large scar, and Ducournau’s vision of the shaven-headed girl, encaged by a steel truss (nodding less to Cronenberg than to the vision of the hospitalised father in David Lynch’s Blue Velvet, 1986, another constant point of emulation for would-be art-house provocateurs) presents her as something already ambiguous in gender and physical integrity, a fusion of human and machine, a misbegotten by-product of rage, damage, and family. As she’s released from hospital, Alexia walks to the family car, caressing it and hugging it, pressing her scar against the window glass as if in intimate communion.

Ducournau takes this basic idea to a weird and literal extreme as the adult Alexia (Agathe Rousselle) is portrayed as erotically attracted to cars. Ducournau stages a long, dynamic tracking shot travelling through the environs of an auto show where exotic dancers gyrate atop vehicles to The Kills’ “Doing It To Death,” conjoining the fetishisation of flesh and of shiny steel for the titillation of the mostly male consumers, but Alexia has ironically taken this to the logical conclusion as her dances are to covertly get her rocks off with the machines, even as they’ve made her famous in this world. But Alexia’s strange tastes have a dangerous side. Showering after her performance, she gets her hair entangled with the nipple ring of a friendly fellow dancer, Justine (Garance Marillier), in a moment of comic intimacy; as she heads out to her car later, she’s tracked by a male fan who crosses the line between eagerness and offensiveness when he tries to force her to kiss him, whereupon he stabs him in the ear with a sharp metal file she hides in her hair like a hairpin. Ducournau seems to stoke sympathy for Alexis here, presenting her as a cold-blooded survivor who’s justified to a degree in lashing out at a sexist and abusive world. But this is soon enough revealed as Ducournau trolling the audience: Alexis is an active serial killer, murdering anyone she gets close to.

We’re obviously in quasi-surrealist territory here, even before our antiheroine fucks a car and gets pregnant by it. Or at least, surrealism in a contemporary usage. Original, authentic surrealism aimed to move beyond mere symbolism and strangeness to explore a realm of total instability, where all things can become their opposites; its aim was anarchic. Titane is not anarchic, not really: how it works as a movie depends on the degree to which one swallows the storyline’s outlandish ideas as metaphorical. We can, say, interpret Alexis’ injury and reconstruction as recovery from childhood abuse and her later persona as a resulting maladaption, her ardour for cars a symbol of a need for perverse and self-mortifying kicks, as well as offering a clear enough nod to Cronenberg’s Crash (1996). But it’s more fun to take literally. Alexis, infused with foreign metal as a child, has been infected with the hunger for steel, and only such fearsome penetration can satisfy her, the language of the metal beings is the one she speaks. Ducournau depicts Alexis having an actual erotic encounter with a self-animated Cadillac that demands she emerge from her dressing room, car bouncing up and down with glaring headlights and beeping horn as Alexis within has a raging orgasm, wrists wrapped in the seatbelts and tits jogging merrily, sweat flowing down her tattooed form. A bold, funny, weird, sexy image. We, and she, will of course pay a price for this. Turns out if you have an automobile for a lover you can still get knocked up.

Anyway, Alexia’s taste for violence asserts itself when she hooks up with Justine, biting her nipple with hungry force when they make out at a waterfront locale, just before Alexia vomits and realises she’s fallen pregnant by the car. When she goes to Alexia’s house and they resume their make-out session, Alexia slays Justine once again by her hair needle, missing at first and plunging it into her cheek, before a struggle that ends when Alexia manages to plant it in Justine’s ear. But she’s quickly confronted by the necessity of killing the two people Justine shared the house with, plus a random guy one had brought home for sex. Here Ducournau feels locked in the same creative zone as Raw, basically repeating its driving, punkish preoccupation with a young woman whose carnal needs manifest as a desire to kill, only sans cannibalism and with a different motivation. It could be that Alexia is supposed to be gripped with such a homicidal impulse because of her injuries, or because she’s not entirely human anymore. But the real explanation is that Ducournau simply wants to galvanise the audience with images of bloodshed and mayhem ironically committed by a young and sexy woman. When she has Alexis tussle with a topless woman on the stairway, it seems Ducournau’s trying to do an arty lampoon of trashy thrills. Alexia, deliberate as she is in her murderous activities, experiences a blackly comedy exasperation as her task keeps getting more gruelling, including killing a sweet-natured black man named Jerome (Lamine Cissokho) and one of Alexia’s housemates: a second manages to throw her off and escape. Realising she’s going to be busted, Alexia returns to her home and sets fire to her clothes, seeming to set fire to her family home as well, and flees northwards.

It’s easy to see why Ducournau kept all this stuff in her script, because it’s provided all the talking points for many critics and viewers ever since, the sort of thing that gets reported in breathless “it’s so crazy” terms, even though it only accounts for about a third of the film. The rest of Titane is an oddball take on a Shakespearean pastoral play, mixed with a variation on the Monster and the blind man scene from Bride of Frankenstein (1935). Alexia adopts a cunning plan to elude police: a couple of times early in the movie an old missing persons case is mentioned on TV broadcasts, with the father of a young boy named Adrien Legrand who vanished several years earlier still searching for the son he still resolutely believes it alive. Realising she looks just enough like a new computer-aged picture of the boy that’s being circulated by investigators to possibly pass for him, Alexia retreats to a bus station bathroom and quickly gives herself a brutal makeover to look like a teenage boy, even breaking her nose on the sink to complete the illusion. And so she’s ironically able to use the police hunting for her to instead deliver her to Adrien’s father, Vincent (Lindon). Vincent proves so eager to find his son that it quickly becomes clear he’s willing to accept anyone in the role, refusing to get a DNA test and immediately taking “Adrien” under his wing. Vincent is the captain of an all-male squad of firefighters, and he swiftly inducts his reclaimed son into their ranks.

This portion of the film feels the most adroitly observed and successfully ironic, in the contrasting visions of people doing gruelling things to themselves in bathrooms. Alexia’s self-effacing, self-mutilating adventure, strapping down her breasts and smashing her nose and shaving her head to a ragged crop, segues into vignettes of Vincent not just forcing his body through a gruelling nightly exercise regime, but injecting himself in his bruised and track mark-riddled flank with steroids. This is his ongoing attempt to maintain his physical fortitude as the macho hero and king of the crew of professional heroes: as Alexia is trying to erase and overcome her biological identity, Vincent trying desperately to hang onto his. This works because, wild as the adult-woman-passing-as-a-teen-boy twist is and these scenes nudge zones of heightened grotesquery, it’s still made just sufficiently believable by Ducournau and the actors. I’m sure someone’s also already writing a thesis comparing the scenes of attractive women breaking their own noses in this and Cate Shortland’s Black Widow from earlier this year, an act with the quality of a last taboo. With so many women, and men, in the world desperately trying to improve their looks, to reverse their aging, to assert their inner vision of what they are over the crude material of their genetics and environmental moulding, what perverse freedom in the act.

Once this point is made, however, Titane begins to tread water, settling into a wash-rinse-repeat structure of Alexia/Adrien constantly trying to avoid being caught in the altogether, first when she’s bunked down for the night when her/his “father” comes to give her clean clothes, and then repeatedly thereafter. In between are vignettes of Vincent fiercely declaring his determination to protect Alexia/Adrien at all costs, and his pseudo-offspring interacting uneasily with the firefighter squad, including when she accompanies them on an emergency call and manages to save a life. The smirking younger men take the slight and shy-eyed Adrien to be “gay.” For a moment I imagined a more farcical variation on the situation where all the nominally straight young braves start hitting on the newbie who has to keep his own secrets, but this is a supposedly serious movie. Finally Vincent’s ex-wife (Myriem Akheddiou), the mother of the missing boy, barges in on Alexia and recognising her fraud demands a basic compact: she won’t tell on Alexia if Alexia will continue her charade for Vincent’s sake as one who truly knows how deep and painful his psychic wound is. Underlying all the superficial perversity here then is a straightforward emotional arc: Alexia, so badly damaged by her own pinch-faced father’s incapacity to control himself, finds a superior father figure in Vincent, who engages Alexia/Adrien in an extended dance of role-playing where each is entirely willing to sustain their role according to their needs, leading to moments like Vincent insisting on shaving Alexia/Adrien’s face, as well as ignoring the gigantic scar from her childhood operation on her head.

Their relationship seems to be constantly in danger from the ticking biological clock of Alexia’s pregnancy, and she finds herself increasingly, frustratingly beset by her body’s rebellion against her attempts to bury it. Eventually she’s forced to survey her mangled form, covered in bruises and gouges and with the stigmata of her unnatural pregnancy breaking out regardless as she leaks out motor oil in place of milk and blood from nipples and vagina, and splitting skin on her bulging belly reveals the infesting gleam of metal. This narrative turn reminded me, in a seemingly distant swerve of attention, of something out of ancient ritual myth, or variations transmitted in some more profane vehicle like Jane Seymour’s Solitaire in Live and Let Die (1973) – the seer who loses her mystic power when she’s sexually awakened. Similarly, Ducournau seems to offer Alexia as depowered by the admission of anything like human feeling, with her killings representing some sort of sovereign power – a ridiculous metaphor but okay – that she loses, although it’s her impregnation that nominally starts her down this road, an impregnation brought about by her rare nature. The trouble with this is that the early scenes of Titane seem to explicitly disavow sentimentality in terms of its characters, only to then try and milk Alexia/Adrien and Vincent’s relationship for something resembling grounded pathos. Their connection is deepened when Alexia finds Vincent prone after one of his steroid injections goes wrong, and finds she can’t take advantage of the chance to kill him.

More power to artists trying to walk a tonal tightrope and reach for strange new epiphanies, but I never felt particularly convinced or compelled by any of this, despite Lindon’s vehemently committed and deeply felt performance: Lindon is one of the best actors in movies today, and he brings a depth of feeling and a palpable sense of his character’s bleary mental and emotional exhaustion and desperate attempts to keep up appearances. The greater part of the problem is that Alexia/Adrien is by comparison an empty vessel: the casually murderous entity of the first section of the film becomes a poor vehicle for exploring unexpected and unusual bonds later in the film. It might have been more interesting if Alexia/Adrien was allowed a greater degree of self-expression, but the character is stricken with an impassive blankness beyond mere registers of transient feelings – pain, anger and so forth – particularly emphasised in the long mid-section of the film where Alexis/Adrien refuses to speak lest her voice give the game away and it’s taken for a traumatic symptom. Such blankness is rather too common in contemporary “serious” movies, usually because filmmakers want characters who function as ready viewpoint figures, but Alexia remains stuck someplace else, between multifarious symbol and actual character. Alexia’s scar is constantly, improbably on show, obvious both when she’s a dancer – is that a good career move? – and later when she’s posing as Adrien, gaining no comment from anyone. Again, of course, one can read it as symbolism of a kind, but it still feels overly garish and distracting.

In Raw Marillier also played a character called Justine, whilst the two major characters framing her emergent nature were named Alexia and Adrien, suggesting those names have some totemic meaning, particularly in their ultimate pseudo-fusion. Ducournau killing off this version of Justine, who’s bold and queer, might represent some leaving behind of the past. Or maybe it’s just a precious screenwriting touch. The version of Alexia presented early in the film is completely unsympathetic; the version we get later, the quasi-Adrien, we’re asked to feel some odd sympathy for as she’s beset by increasing impotence, stricken as her body rebels on her and her former cold-bloodedness deserts her – she can’t kill Vincent and she fails in her attempt to abort her new body-infesting foetus with her hair needle. She can’t even wield the same sexual imperiousness as before – when she’s laughingly goaded by the fire fighters into dancing atop a fire truck during one of their unit’s occasional parties, her sexy dance style falls flat by the weirded-out young men. This scene aims for cringe-inducing discomfort and obtains it, although Ducournau seems to think it’s utterly verboten for a young man to dance like a sexy woman. Most guys would find it hilarious and the highpoint of the party. The repeated jabs at the raunch culture Alexia profits off feel rather dated in themselves, whilst Ducournau’s collection of firefighters looks like a gang of male strippers anyway. The cultural targets in Titane feel a bit hackneyed is what I’m saying. Alexia’s revisit of her ritual seduction dance is then followed by her attempt to get it on with the fire truck, but gains no result: Alexia has lost her ability to give or gain satiety that way.

Being inducted into the firefighter crew at least seems to offer Alexia/Adrien the chance to enter a world defined by madcap physical heroism and gutsy dedication that’s the polar opposite of her/his sharklike and parasitic existence, an induction that also sees Alexia/Adrien slowly embrace the role of sustaining Vincent’s illusions, something everyone around him seems to agree to do on one level or another. Vincent already has a surrogate son figure on his team, Rayane (Laïs Salameh), who gets jealous of Alexia/Adrien. It’s not a thread of the film that goes anywhere, and Rayane is killed later when he and Vincent fearlessly venture into a forest fire and Vincent gets him to take charge of a gas canister retrieved from a caravan which then explodes. This event serves to chiefly serve to drive Vincent even deeper into his self-imposed role, even beholding Alexia naked finally but still avowing his function as father and protector. Things build to a head as Alexia tries to seduce Vincent, a move that creeps him out too much, but also seems to finally provoke Alexia to give birth, with Vincent desperately trying to coach her as her body tries to do something at once natural and inimical.

Much of Titane made me wish Ducournau had stuck to the initial epater-le-bourgeois zaniness or had started with Vincent accepting this odd changeling and had rolled from there in a more careful journey through a game of arbitrarily agreed rules in deception and acceptance. Because it feels like an uneasy conjunction of a couple of different script drafts, and there are points in the film where it comes close to – quelle horreur – a typical indie feels entry where some life-ragged people find each-other and form an oddball unit. Or perhaps it’s the dream life of the Fast and Furious films turned inside out, with their obsession with cars and family. The scene with Vincent’s ex-wife, although exceptionally well-performed by Akheddiou, nonetheless disrupts the dragonfly-skating-on-water tenor of the rest of the film’s mutually agreed reality, a veering into quotidian psychological realism that feels misjudged. Overall, as a film Titane lacks the derivative but compelling aesthetic of Raw, and in many ways feels like a classic awkward sophomore effort, even if the faults it shares with its precursor are fairly consistent: an indecisive tenor to the toggling between realism and anti-realism, and a lack of a clear sense of somewhere interesting or exciting to go after the basic conceits are employed and their elemental value expended, until a great climactic image partly makes up the difference. This climax does manage to bring many of the film’s meandering threads and depraved emotions to coherent and fitting terminus, culminating with the indelibly sick image of Vincent cradling Alexia’s offspring with veins of rippling metal running up its spine and head, ironically reborn himself as a father to some fresh hybrid whilst the misbegotten mother lying dead and mangled.

Ducournau’s attempt to restore some of the primal anxiety inherent in childbirth is fascinatingly visualised even if it remains at an arm’s length from the nominal narrative containing it. Maybe if I felt something more maniacal and wilful in Alexia, something that made her body’s rebellion and her ultimate fate feel more palpable, I might have been more persuaded by the drama overall. But I kept thinking back to the moment in James Cameron’s Aliens (1986) where Vasquez (Jeanette Goldstein) wails “Oh no!” when she suffers a crippling injury that finally foils her brash physicality. That scene hits in a few brief seconds exactly the note Titane tries constantly to strike. In terms of the film’s nominal exploration of gender role-playing, Titane actually makes an unfashionable point – that, no matter how it’s denied, disguised, revised, and inhabited, the body is still ultimately a slave to nature. Perhaps the proper zone of ambiguity there is just what nature is, what it imposes on us, the people trapped within such cages of flesh, could be a much larger question than anyone knows. Which is a damned interesting point to chase down, and the pity with Titane is that it doesn’t really ask it until the very end.

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1950s, Action-Adventure, Drama, Epic, War

The Bridge on the River Kwai (1957)

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Director: David Lean
Screenwriters: Carl Foreman, Michael Wilson, David Lean (uncredited)

By Roderick Heath

My father once told me the story of how when he was a child, he and my grandfather, who had been a professional soldier in the British Army since before World War II and remained one for a time after, went to see The Bridge on the River Kwai. They saw it in a grandiose Piccadilly movie theatre during the film’s first release, a movie experience they had to skirt one of Bertrand Russell’s ban-the-bomb marches to attend. My grandfather, who had fought in North Africa, Malta, and Burma, and survived being struck by a mortar bomb, the shrapnel from which he carried until the day he died, was normally rather disdainful of war movies, but nonetheless he emerged from The Bridge on the River Kwai extremely impressed, particularly by the climax’s realism in capturing an injury he had suffered. He wasn’t alone: the film was granted colossal success, capturing multiple Oscars and proving one of the biggest hits of the 1950s, and fatefully catapulting director David Lean into new and lasting fame as a maker of epic tales. And yet, The Bridge on the River Kwai was and is a strange kind of popular hit, a movie that mediated a crested and now waning surge of nostalgia for the war’s certainties and manifold heroic tales, and the onset of something new, more doubtful and questioning, and did so through a bleak, semi-satirical storyline wielding a edge of barbed cynicism aimed at several key mythologies of the war.

The Bridge on the River Kwai was adapted from a novel by French writer Pierre Boulle, whose peculiar, acerbic imagination would also produce a very different popular tale nonetheless sharing preoccupation with culture clashes and reversals of dominance, Planet of the Apes. Boulle, an engineer who worked in rubber plantations in what was then called French Indochina, became a spy when war with Japan broke out, only be eventually captured by Vichy collaborators and thrown into a Japanese POW camp, where he was forced to take part in the construction of the infamous Burma-Thailand Railway, where his observations of collaborating French officers would inform his eventual novel’s acidic portrayals. Boulle tried his hand at writing after he returned to France and fell on hard times, scoring an enormous breakthrough success with Le Pont de la rivière Kwaï, his third published work. In his novel, perhaps to avoid controversy with a French readership but also certainly to deploy his sardonic perspective on different forms of national and imperial arrogance contending, Boulle focused on British POWs and amalgamated the officers he remembered in the figure of an imaginary British Lieutenant-Colonel named Nicholson. The novel was brought to the screen by the entrepreneurial, Anglophiliac Polish-American producer Sam Spiegel, but the project owed its inception to writer Carl Foreman, who had left the US after writing High Noon (1952) because of blacklisting, and bought the movie rights to Boulle’s novel.

Spiegel, after considering an array of major directors including Orson Welles, eventually settled on David Lean. Lean and Foreman eventually suffered a clash of vision of Foreman, and when he pulled out of the project Foreman suggested fellow blacklisted émigré Michael Wilson to take over, whilst Lean also later said he contributed much to the script. In a stinging but fairly familiar irony when it comes to the annals of 1950s moviemaking, none of them gained screen credit, with a screenwriting Oscar eventually instead given to Boulle, who didn’t speak English. Lean was already a respected and successful director, although he had not quite been able to recapture the acclaim garnered by his early collaborations with Noel Coward, including In Which We Serve (1942) and Brief Encounter (1945), and his diptych of Charles Dickens adaptations, Great Expectations (1946) and Oliver Twist (1948), films where Lean’s rigorous filmmaking and illustrative verve were perfectly suited to his preoccupation with half-stifled, half-rampant quixotic urges. The films Lean made after that legendary run have only slowly gained the respect they deserve, particularly The Passionate Friends (1949) and Madeleine (1950), Lean’s most intimate and agonised portrayals of romantic frustration shading into acts of violence against self and others. The Sound Barrier (1952), Hobson’s Choice (1954), and Summertime (1955) all tackled characters pushing themselves to shatter boundaries that repress and stymie their capacities, with the latter film offering a mediation between the personal, domestic focus of Lean’s early films in depicting a spinster finding love during a holiday in Venice, and a fantastic liberation in a foreign clime realised in splendid colour that presaged Lean’s own emergence into the glare of international spectacle cinema.

The Bridge on the River Kwai was certainly never intended to be a documentary or true account any more than the book had been, although Boulle, working from his own hazy memory of the region where he set the book, wilfully crossed paths with some agonising events. As with the rather more populist The Great Escape (1962), based more directly on a real incident, the fame of the fictional version made the real history invoked all the more stinging for those involved in it, including the real commander of British troops who had built a bridge over the Kwae Hai river in Thailand, Lt-Col. Philip Toosey, and the Japanese commander, who Toosey defended as a relatively humane man amidst the general cynicism and degradation that marked the railway’s construction, the building of which cost upwards of 100,000 lives, mostly South Asian slave labourers but also including 12,000 POWs. The Bridge on the River Kwai’s take on imperialism, and militarism aggravated members of its cast, including Alec Guinness and James Donald, whose fretting about the alleged anti-British streak in the material contributed to the general tension that grew between Lean and his actors on set during the film’s lengthy shoot in Sri Lanka, then called Ceylon. This almost caused a permanent falling-out between Lean and Guinness who was cast as Nicholson, whose movie career Lean had vitally boosted by casting him in his Dickens films, especially when Lean kept reminding Guinness he originally wanted Charles Laughton in the role. The film’s success, and Guinness’ Oscar win, nonetheless proved irrevocably that they were a winning team.

Today some of The Bridge on the River Kwai’s original stature has been reassigned to another great antiwar film about an obsessed military leader released the same year, Stanley Kubrick’s Paths of Glory. Whilst feeling both are very great films, I think The Bridge on the River Kwai is the superior work in large part because it’s more ambivalent: Kubrick’s film all but screams its humanist principles from the rooftop, where Lean’s sustains the opposing tensions between its many perspectives. The Bridge on the River Kwai’s famous early scene of the column of British POWs under Nicholson marching into the POW camp run by Colonel Saito (Sessue Hayakawa) whilst whistling the march “Colonel Bogey,” is more than just a jaunty interlude in an otherwise cruel and concerted drama: it’s an act of calculated showmanship, the first of Nicholson’s many attempts to hold his men together as a coherent team despite captivity and privation, obliging them to mark time march on the spot as they whistle. The sight is at once inspiring and more than a little sadomasochistic. The scene is also an evergreen example of Lean’s technique, his ground in editing and sense of cinema as a rhythmic thing that could stand being stretched or curtailed to any degree in service of a point. The scene has no particular dramatic necessity, and yet it illustrates everything about what we’re about to see, expostulating the essence of the drama entirely through cinematic gesture. The tune’s ear-invading catchiness officially invokes regimented yet waggish defiance. Nicholson’s stiff-necked pride and force of command over his men who play along, despite sceptical glances to one-another, is plain, as the men march in past the graves of their predecessors in this fetid little hell. Survival is the name of the game, survival must be communal, and Nicholson feels fully the lot given to him as commander to lead. Composer Malcolm’s Arnold’s counterpoint arrangement rises up to give accompaniment to the whistling, interlacing it with a sarcastically carnivalesque quality that resurges in the film’s very last scene.

Circularity is also staked out by the opening and closing shots of eagles reeling in the sky above the jungle, before Lean and his cinematographer Jack Hildyard offer sweeping helicopter shots descending into and retreating out of the greenery, the viewpoint of gods and carnivorous birds aligned in considering the mean human drama about to unfold. The opening credits unfurl over shots of Nicholson and his men, deposited at the end of the completed line by train in the middle of the jungle where desperately thin and exhausted men are working on digging cuttings, before marching through the jungle and looking down upon what is to be their new home, the River Kwai, which they’re to build a bridge across as part of the railway. Nicholson’s solution seems to be to pretend nothing is wrong, that he and his men are still on the parade ground back in old Blighty, under the comforting sway of the Union Jack rather than the Rising Sun. But Nicholson’s choice to bring his men into the camp with a show of discipline and spirit is really the first shot in a different kind of war, one where one side seems to have all the cards. Saito looks on, perhaps sensing the oncoming battle of wills and grasping the soldiers’ defiance of his particular, very different sense of honour.

The last gang of POWs kept in the camp, including the hardy, wily American Navy man Shears (William Holden), are a mostly shattered and withered remnant, many resident in the camp hospital: Shears himself has stayed strong through his talents as a scrounger and the nourishing nectar of his own cynicism. He’s introduced bribing a guard to get put on the sick list with a lighter purloined from a soldier he and another captive have just buried. Holden was plainly cast as Shears as an extension of his Oscar-winning role as J.J. Sefton in Billy Wilder’s Stalag 17 (1953), although where Sefton was a misanthropist, Shears is decent, but sceptical about warfare in general, representing an articulate everyman’s perspective: Shears, who has been accepted as a Commander but is actually, secretly a ranking sailor, having put on an officer’s uniform in the hope of getting better treatment from his captors only to suffer Saito’s utter indifference to such things, presents the polar opposite to Nicholson’s governing philosophy and outlook. “I don’t mock the grave or the man,” Shears assures his comrade as he knocks a crude crucifix grave marker into the ground over the new grave, after he delivers an acerbic eulogy, just as he surely means nonetheless to mock the forces that put the man in the grave.

The first half of The Bridge on the River Kwai depicts Nicholson seeming to prove himself right as he stands up to Saito’s harshest punishments and humiliations. Nicholson determines to insist he and his men be treated according to the Geneva Convention, which in particular means resisting Saito’s insistence that the officers work with the men, because as Nicholson formulates it, “our men must always feel they are still commanded by us and not by the Japanese – so long as they have that idea to cling to they’ll be soldiers and not slaves.” The degree to which Nicholson is directed as much by snooty pride as by gallant motives is left ambiguous, although perhaps such things can never entirely be separated. Saito responds furiously to Nicholson’s defiance, smacking him on the parade ground and leaving him and his officers standing at attention through a broiling hot day. Saito tries to threaten Nicholson with shooting him and the officers, but Nicholson’s medical officer Clipton (James Donald) intervenes, warning Saito that he can’t kill all the potential witnesses in the sick bay, a move Shears has already, sullenly anticipated. But Clipton’s intervention, which uses Saito’s own invocation of his bushido against him – “Is this your soldier’s code? Murdering unarmed men?” – works.

Saito instead has Nicholson beaten and flung alone into a corrugated iron box to swelter away, whilst the other officers are similarly imprisoned. Saito doesn’t realise the moment he reveals there are limits to his methods he loses the fight. Hayakawa, who forty years earlier had been Hollywood’s most popular male actor with a niche playing cruel and destructive “exotic” lovers, made a sudden resurgence thanks to his performance as Saito. Hayakawa, who unlike Guinness got along famously with Lean, proved his charisma hadn’t entirely deserted him even though he was pushing 70 at the time, as well as his tendency to get typecast as Asiatic brutes. Hayakawa nonetheless is quite brilliant at portraying weakness hiding within apparent strength, apparent in Saito’s frantic, incompetent reaction to being challenged, and his desperately smarmy attempts to save face even whilst trying to get Nicholson to let him off the hook, before he again erupts in a quivering harangue: “I hate the British. You are defeated, but you have no shame. You are stubborn but have no pride. You endure but you have no courage.” Nicholson remains steadfast: even when Clipton eventually talks Saito into letting him attend to him in the hot box, he finds Nicholson retains all his strength of purpose as if he’s the one being perfectly reasonable, commenting with exasperation, “That man is the worst commanding officer I’ve ever come across – actually I think he’s mad,” a judgement Saito in turn passes on Nicholson. “Without law, Commander, there is no civilisation,” Nicholson tells Shears, who ripostes that here there is no civilisation: “Then we have the opportunity to introduce it.”

Nicholson’s approach to his new and his men’s new situation emerges as he resolves that, with escape more or less impossible and his legal situation strange – he explains that he was ordered to surrender when Singapore fell, which might mean escape attempts might well constitute a breach of those orders – he resolves instead that “here is where we must win through,” particularly after Shears and some other men seem to all be killed attempting an escape. Nicholson’s defiance stokes his men’s resistance, singing “For he’s a jolly good fellow” as he’s put in the hot box, and they sabotage and generally foul up the bridge-building attempts, causing the project to fall far behind schedule. Saito’s anger falls heavily on his chief engineer, eventually taking over the construction himself, but to no avail. Eventually Saito makes overtures to Nicholson, first trying to win him over by offering to let him remain exempt from working, but Nicholson refuses. Finally, under the cover of a magnanimous deed in celebrating the anniversary of the Battle of Tsushima, Saito agrees to Nicholson’s demands. Soon, Nicholson sets his engineering officers to the task of building a better bridge, to give his men something to labour on and take pride in, and leave something to posterity even in their defeat.

Lean’s films hinged on crucial identification with his heroes as mediators of his intense but divided personal nature, his creative and emotional passion clashing with his firmly instilled personal morality stemming from his Quaker upbringing, with his unique talents for animating landscape, either through the careful studio stylisation of his Dickens films or the dynamic sense of landscape exhibited in his epics, offering elemental contrast to the human irony of his stories. And yet Lean resisted identifying too overtly with Nicholson for both himself and the audience, reportedly insisting that Nicholson needed to be a bit of a bore, despite Guinness’s desire to make him more appealing. I think I know why. The first time I ever watched The Bridge on the River Kwai as a child, I burst into tears at the climax, for I had granted Nicholson all my sympathy in the story, identifying with his pride in creation without quite understanding the depth of his breach of duty. Lean understood this, and guarded against it: the story’s rich irony demands both sympathy with Nicholson but also some distance from him. But it’s also plain Lean knew Nicholson was the avatar for his creative-romantic streak. Hayakawa, in an interview given to Films and Filming, recalled one of the crew complaining that Lean “shot 30 seconds of film a day and then sat on a rock and stared at his goddamn bridge!” It’s impossible not to see Lean and Nicholson almost fusing there in their near-religious sense of craft, just as it also offers pertinent context to the scenes Lean’s next hero, T.E. Lawrence, dreaming up his attack on Aqaba in a similarly contemplative position.

By contrast, Clipton offers a constant counterpart also constant in Lean’s films, the figure of moral authority and adamant perspective, a figure that would splinter across various protagonists in Doctor Zhivago (1965) but reconfigure as the priest in Ryan’s Daughter (1970) and Fielding in A Passage To India (1984). Clipton’s business is saving lives, a service he performs for Nicholson, but later prods him with questions as to whether he’s now collaborating with the enemy, and the end refuses to be involved in the christening of the bridge, a choice that accidentally saves his own life. Nicholson’s arguments in riposte make sense to a degree: assuming the bridge will be built somehow and either by his men or atop their graves, Nicholson determines to make it suit his purpose. Trouble is, Nicholson’s sense of the camp and bridge as their existential amphitheatre forgets there’s still a world beyond. Foreman’s attraction to the story seems fairly obvious: like High Noon it’s a story of a man suffering to stand up for principle, and culminates with the whistle of a train announcing an imminent battle.

But that film’s moral certainty and elemental approach to violence-as-justice have been scattered all to hell. Nicholson’s rigid stance against Saito is at once heroic and unnerving, a matador provoking the bull’s horns, in part because Nicholson knows as well as Saito that killing him would be, in a strange way, to lose the game. Saito in turn, although he seems clearly tempted to kill Nicholson at several points including by stabbing him after Nicholson refuses his peace offering meal, nonetheless holds off. Saito’s restraint matches Nicholson’s, as if proving the British officer’s stance by responding to his show of fortitude with his own. Saito, however, is in a radically different position, knowing he’ll be expected to commit seppuku if the bridge isn’t completed on schedule, and his vehement, shuddering displays of anger and disdain for his British counterpart register the overtones of fear lurking behind his own cruelty. Nicholson and Saito represent, at their broadest, symbolic conceptions of the respective British and Japanese armies, the former defined by a mysterious high-tensile ability to be rigid and flexible at once in hyper-courteous browbeating, the latter by the maniacal severity of its concepts of honour and purpose.

But the narrative plays some intricate games with these presumptions. The Bridge on the River Kwai glances back at Lean’s films with Coward, in their mythological engagement with the wartime ethos of the stiff upper lip, particularly In Which We Serve, where Coward’s idealised Captain hero figure coaches his men through disaster. Here the fortitude is laced with irony and delusion, the adamantine strength of purpose questioned and eventually found confused and self-defeating. Saito is the official representative of the barbaric treatment meted out by the Imperial Army on just about they considered their inferiors, but as the story unfolds he becomes a faintly comic figure, outmanoeuvred by Nicholson. Lean and Hayakawa oblige sympathy for Saito for glimpsing his deep, weeping humiliation after caving in to Nicholson. This vignette proves one Saito never truly seems to recover from, spending much of the rest of the film in a near-silent, almost zombified state, gazing on silently and beggared as Nicholson and his men set about feverishly doing his work for him, whilst also aware that Nicholson’s purpose, to triumph in the face of shame, is one he cannot encompass. Nicholson earns the love of his men as the seeming exemplar of his creed, and yet collaborates actively with the enemy to fulfil his own ends, however self-justifying those ends are. Saito, a prisoner of his own values, can’t do that, and it’s made plain late in the film that he intends to commit seppuku upon the passing of the first train down the railway line, even though he and Nicholson eventually seem to work up an odd kind of camaraderie.

That militarism eventually consumes all its children, British or Japanese or anyone else, is made abundantly clear in the climax, particularly when Major Warden (Jack Hawkins) mortar bombs some of his own people to prevent their capture, and the possibility of any kind of private achievement or separate peace eventually, literally goes up in flames. The stand-off between Nicholson and Saito consumes most of the film’s first half, and whilst in many ways it presents the inverse situation to the first half of Lawrence of Arabia with its sweeping portrait of Lawrence’s desert-spanning, myth-making raid on Aqaba, in concentrating on a tiny microcosm that gets even smaller when Nicholson is jammed in the hot box, it nonetheless has the same rolling, compulsive power and sense of punishing physical straits. Lean shoots extremely low-angle shots of the sweltering, at-attention soldiers with the glaring sun above, and makes maximum use of the widescreen frame’s expanse and depth of field in moments like when Shears comments balefully on Nicholson’s actions as he and other men in the sick bay watch the officers on the parade ground, one man fainting dead away as they speak in the distance of the centre frame. One moment of sublime accord for Lean’s direction and Guinness’ performance, one indeed Guinness himself felt was his best screen moment ever, sees Nicholson, exhausted, bedraggled, and barely able to stand, nonetheless forcing himself to walk unaided from the hot box to Saito’s office with an automaton-like gait (which Guinness said he based on his son, who was recovering from polio), watched with deadpan patience by the camera in a tracking shot with his men saluting as he passes.

Something of Boulle’s more sarcastic, quasi-satirical sensibility filters to the surface in the scene where Nicholson and his officers take over Saito’s conference on how to proceed with building the bridge, Saito now the one acting mechanically with his repetitions of “I have already given the order” in response to Nicholson’s utterly reasoned and quietly irresistible logic. The same streak returns later on as Shears, softly blackmailed into joining a commando raid on the bridge, is repeatedly acclaimed with the arch old-boyism, “Good show!” Shears’ story, pushed off to one side during Nicholson’s resistance except for a brief depiction of his and his companions’ escape attempt, which seems to end brutally when Shears is shot and plunges into the river. But Shears, only lightly wounded, crawls out of the river and stumbles desperately through the jungle, where, in perhaps the film’s oddest and most misjudged touch, he mistakes a kite for a buzzard swooping to pick his carcass: the kite proves to be flown by some kids from a nearby village. The villagers happily give Shears a boat so he can continue downriver, but when he runs out of water he makes the mistake of drinking the river water, and drifts out of his mind with fever down to the ocean, where he’s eventually spotted and rescued by a plane and taken to Ceylon. Cue another unfortunate moment, this time the result of Columbia’s insistence at least one white woman be added to the cast, adding a romantic scene for Shears cavorting with a nurse (Ann Sears) from the hospital where he recovers on the beach.

This scene nonetheless serves as the moment Shears meets Warden, a former Cambridge teacher of Oriental Languages turned demolitions expert and commando (“We’re trying to discourage the use of that words, it’s come to have such a melodramatic air about it”) with a group called Force 316. The Bridge on the River Kwai is in essence two separate stories, and Foreman put that down to it having two writers who never quite reconciled things. But the stories are also deeply entwined, one commenting on the other and coinciding in the finale. Shears’ story is a more traditional kind of adventure story than Nicholson’s, but no less barbed a story of people who prove avatars for incoherent values. Warden, who keeps alive a sort of happy amateur ideal of the English gentleman of war as he playfully shows off the new wonder of plastic explosive, invites Shears to join the group. They want him to guide them from the village he visited back up to the Kwai bridge, so they can sabotage it. Shears, who’s been maintaining his pose as an officer in the hospital, confesses his deception in the course of vehemently refusing to go back, but Warden reveals that he and his superiors had already learned about this and the US Navy, to avoid embarrassment, has handed Shears over to them.

Shears sourly volunteers, and at least gets the rank of “simulated Major” out of it. Asked by the commander of 316, Colonel Green (Andre Morell), for his impressions of the prospective team, Shears is less anxious about the young, unblooded accountant-turned-warrior Lt Joyce (Geoffrey Horne) elected to the unit than by Warden, who strikes him as playing a game of war. Green starts telling him about Warden’s combat experience, including of being captured by the enemy, an anecdote left crucially unfinished. When they are eventually parachuted into the jungle, one member of the team is killed in the drop. The rest reach the village Shears visited before, and the village chief, Khun Yai (M.R.B. Chakrabandhu), and six of their young women volunteer to help their mission. They begin a trek through the jungle. Joyce’s hesitation in stabbing a Japanese soldier they encounter obliges Warden to do it for him, but injures his ankle in the process: Warden insists on continuing with the team, limping along in agonising fashion.

Lean’s emergence as the doyen of “epic” filmmakers entailed a new way of filming, some of it engaged with the changing nature of cinema itself. Widescreen formats had been introduced in 1953 to counter television with a new expanse and vividness of visual experience. Despite Fritz Lang’s infamous comment that it was only good for snakes and funerals, many major filmmakers immediately began experimenting with what could be achieved in widescreen, but most of the movies made in the format were very brightly lit and glossily colourful. Lean, seeing the widescreen style was punishing on any sort of artifice, completely eschewed any shooting shortcuts like rear projection or sets, helping imbue a monumental, tactile quality that immediately changed the way other filmmakers would approach such things, where just a year before epic cinema had meant the total artifice of Cecil B. DeMille’s The Ten Commandments. The Bridge on the River Kwai has a palette of muddy greens and browns and shaded, shadowy frame reaches. In its way, Lean’s film might well have done the most of any movie up until that time to demonstrate that colour cinema could be as compellingly immersive and realistic, just as black-and-white had become the accepted language for realism as opposed to the usually decorative effect colour was put to. Lean had filmed stark figures amidst bleak, near-animate landscapes in the opening scenes of his Dickens films, creating backdrops that seethe and overwhelm in a manner harking back to J.M.W. Turner, an artist Lean had vital traits in common with. He expanded on this motif in The Bridge on the River Kwai, which is now part of the basic lexicon of large-scale moviemaking, in the sequences depicting the demolition team’s march through the jungle, bestriding cliff faces and marching up the flanks of hills, humans dwarfed by natural forms, in a reversal of the deadly intimacy of the first half.

Unlike filmmakers who would absorb his influence and transmute it into a more rarefied thing, including Werner Herzog and Terrence Malick, Lean’s approach to the natural world doesn’t regard it as sublimely indifferent but rather as a stage humans can’t escape from, nor it from them. The narrative is on one level a straightforward adventure movie, with the heroes braving the wilderness to achieve a difficult, noble objective. But as Lean would reiterate more completely in Lawrence of Arabia, the punishing drive of his heroes, Tennyson’s Ulysses-like, to cross and conquer the earth feels more like neurotic compulsion than straightforward intrepidity, as if identity can only be gained by risking its negation, becoming part of the landscape – death, in short. The jungle trek is defined by its objective, one where the characters are searching for an answer to a question, sometimes asked aloud, sometimes not. Whether Joyce can kill a man. Whether Shears can escape hell twice, and whether there’s something he would actually consider worth dying for. Whether Warden can prove he’s the man he wants to be, the great war commander. They counterpoint Nicholson, who finds the last chance for identity in the project of building the bridge, something to leave to the age. And of course the commandos want to destroy his brainchild, meaning that inevitably the men will destroy each-other in their pursuit of identity. Nicholson’s first fight with Saito is at its heart that same quest, as Nicholson knows being reduced to chattel will destroy him and his men as men. Nicholson’s quasi-messianic sense of mission eventually sees him leading out the sick and lame men from the hospital to work, and Nicholson’s strange genius is his ability to make it all seem utterly reasonable.

The trek culminates when Shears, Joyce, and Warden gain a vista over the Kwai, camera tilting down vast horizon until the bridge comes into view, seen for the first time in its complete state. That the bridge proves to be an all-wood pastiche of the Forth Bridge, that signal monument to the emergence of the industrial age’s height in Britain, is both a mordant underlining of Nicholson’s desire to make British genius bloom in the desert, and an entirely earnest nod to it, the last stand of imperialist export. Nicholson is right in one regard: here is where the stand must be made, but civilisation isn’t just righteousness and tea. It’s also rivalry for resources and tests of strength and will — in short, war. So inevitably Nicholson’s desire to build civilisation must meet the determination to destroy it. Lean’s roots in editing are equally crucial in his then-unusual approach to building scenes, most indefinably yet vitally in the rhythmic unfolding of Nicholson’s resistance, and sometimes more overtly. The scene where the commando team are surprised by a unit of Japanese soldiers whilst swimming at a cascade is a fine example, in the way Lean circles around standard action staging to instead present quick, vivid tableaux and symbolic force. The scene starts playfully, the soldiers and the women taking a last chance to enjoy themselves, before the enemy arrive: they, seeing only the women, seem to have the same end on their mind. Lean cuts from Warden throwing a grenade and the commandos firing down on the enemy to shots of teeming fruit bats scared out of the trees and flocking madly in the sky, their screeching panic mimicking the violence. When Lean returns to the Japanese soldiers they’re now dead, blood pooling in the water. Life and death, human and inhuman, natural and unnatural, all stirred into a state of flux, thesis and antithesis.

The march through the jungle, whilst describing human smallness and mutability, is punctuated with personal vignettes noting the growing bond between the men and the village women. This skirts potentially risible romantic interest but instead registers an extra, finite emotional texture that rubs salt in during the climax, where the women, each with their own preferred potential warrior-mate, have to watch as they die, as much unwitting priestesses in a death cult as lovers. One of the film’s notable descendants, Francis Coppola’s Apocalypse Now (1979), would provide the peyote-soaked take on all this; Herzog’s Aguirre, The Wrath of God (1972) would strip it down to maniacal-visonary essentials. When the raiders finally arrive at the Kwai, Nicholson is at the same time inspecting his construction, indulging pride, and he muses on his career and disappointments to a quietly receptive if bewildered Saito, and it becomes clear why all that’s happened on the Kwai has happened, a last stage for Nicholson to make his life matter. Guinness was aggravated by Lean choice to shoot the scene from behind, but why is very clear when viewed, Nicholson allowed a degree of privacy even as he confesses something poignant about himself, the weight of emotion carried by Guinness’ lilt.

Nicholson then attends a celebratory performance his men put on, including drag acts and dubious song numbers, intercut with Shears, Yai, and Joyce silently and methodically stealing up on the bridge and laying explosive charges on its stanchions, in a sequence that suggests the influence of the quiet robbery scene in Rififi (1955) as the men do their best to not make noise and attract the attention of guards above nor ruffle the moonlit water. The attention to the saboteurs’ method and the deadly seriousness of their endeavour sharply offsets the festivities echoing from above and the placidity of Nicholson’s musings on life and the glorious sunset, tension slowly building all the while. Finally, with all their preparations deployed with nerveless patience, Shears leaves Joyce to his job to set off the explosives, which has been deigned will go off as the first train crosses the bridge and must be detonated from the only good cover within reach, located on the other side of the river from where his fellows take up position. When dawn breaks, the commandos realise to their cringing horror that the water level has dropped and the wire to the charges is visible at points. Joyce does his best to conceal the length closest to him, whilst Shears gives a smile of something like pride when Nicholson’s men march out over the bridge, again whistling “Colonel Bogey.” Whatever else he’s done, Nicholson certainly helped his men survive.

The climax of The Bridge on the River Kwai is one of the greatest in narrative cinema, charged with dizzying, bone-jarring physical force and tragicomic wildness, the long and patient build-up justified as the many threads of story and character collide in a spasm of apocalyptic violence. Nicholson spots the explosives wire as he again bestrides his precious bridge, and he and Saito descend to puzzle it out. As Warden and Shears both from their positions cringe in agony as they near Joyce and realise their own man is about to foil the operation, Joyce works up the nerve to spring out of cover and knife Saito, but it’s Nicholson’s panicked reaction to Joyce’s explanation about what’s happening, grabbing the young man and trying to hold him down, that attracts the guards’ lethal attention, and bullets start flying. Shears, screaming out for Joyce to kill Nicholson, leaps into the river and swims across to aide his pupil, only to be wounded by bullets, whilst Joyce is also shot by the advancing guards. Nicholson’s look of pure shock upon recognising Shears as he crawls out of the river, knife in hand, face twisted in warlike grimace even as he dies, completes the circuit.

Meanwhile Warden rains mortar bombs down on the area, through his own, traumatised conviction they’re all better off dead than captured and tortured, at the cost of having the village women retreat from him in fear. Lean’s control over the eruption of frantic action and the dovetailing of so many narrative and thematic strands into a singular sequence remains quite remarkable, utilising the widescreen expanse to encompass multiple planes of action with a blend of ferocity and grace, ironic distance and immediate furore, building to the epic close-ups that ram home the drama – Nicholson’s look of profound surprise at recognising the wounded Shears as he stumbles ashore, his exclamation of “You!” answered by Shear’s own, enraged, agonised utterance of the same word before collapsing. Boulle pointedly did not have the bridge blown up in his book, leaving it as an ironic monument to war’s madness. The film needs the bridge destroyed, both for the sake of climactic showmanship, of course, but also because the story of the film as opposed to the book demands it, particular in Lean’s private moral scheme, which emerges in harkening back to Great Expectations where Miss Havisham murmured “What have I done?” when she realises she’s destroyed people’s lives.

Lean again (and if he did actually contribute anything to the script, it’s hard to doubt this was it) puts this question in Nicholson’s mouth as he experiences a moment of devastating clarity even as all hell breaks loose about him, the proof of his own blinkered convictions littered about him and bleeding out. Nicholson sets his sights on the plunger and moves for it, only for one of the mortars to land behind him, killing Shears and Joyce and leaving Nicholson with a gouge wound in the back of his head. Nicholson stands and once more makes a controlled effort at recovering his soldierly bearing before resuming his advance, only for him to collapse dead. Fortunately, he falls on the plunger, and the bridge blows apart in a thunderous calamity, train plummeting into the river. Lean was apparently bothered until he died that he didn’t make it clear enough that Nicholson intended to destroy the bridge and the explosion wasn’t just dumb luck. I’ve never doubted it, as Lean’s careful scene grammar plus that crucial line makes Nicholson’s chain of thinking very clear, but I can see why some didn’t. The fact that Nicholson doesn’t quite set of the blast with his last breath, but instead stumbles towards his final, redemptive act of refutation, is nonetheless just as important, taking the moment out of the realm of melodrama and placing it rather in the absurd.

The destruction of the bridge that takes the train with it provides the orgasmic moment of destructive carnage and spectacle, amplified immeasurably by the undeniable reality of the staging, the wonderful bridge, a real, strong thing, and the train crashing into the river, huge logs and rigid iron crashing and breaking, waves of smoke and steam wafting. Cinema staging had scarcely been so immediate, so wantonly mighty and reckless, since the silent era. The visuals underline the descent of all art and pretence into pure chaos, but the final gestures retain meaning. Warden hurls his mortar away into impotent frustration before retreating, successful yet chagrined, back into the forest. He has succeeded in the letter of his mission, but what he stood for has gone bust, failed to reclaim his creed as the locus of stability and sanity in the world, and now the village women are afraid of him, the first flutters of the post-war, post-colonial wind. Meanwhile Clipton’s immortal, stunned, cringing cries of “Madness! Madness!” as he surveys the scene of carnage became the essential viewpoint of an entire generation still children watching the film but soon to be all too aware of the knife-edge that was the post-war, atomic-age world. And that last shot, sailing endlessly up into the sky, leaving the follies of humanity in splinters on the ground, the ghost army still marching.

Standard
1960s, Comedy, Drama, Indian cinema, Religious, Romance

The Holy Man / The Coward (1965)

Mahapurush / Kapurush

Director / Screenwriter: Satyajit Ray

By Roderick Heath

On the international film scene of the mid-Twentieth century, Satyajit Ray represented India in much the same way Ingmar Bergman represented Sweden, Akira Kurosawa Japan, and Federico Fellini Italy. In general perception today Indian cinema is virtually synonymous with the popular ‘Bollywood’ style with its gaudy storytelling, free-form sense of genre, and interpolated song numbers. But there’s been a long tradition of a more traditional dramatic approach in the country’s cinema, and Ray stood for several decades as its preeminent exponent. Ray came from an old and respected Bengali family. His grandfather had been a thinker and the leader of a social and religious movement, whilst his father had been a poet and children’s writer. Young Satyajit would inherit their polymath gifts, and would sustain a career as a writer alongside his more renowned movie career, as well as often writing the scores for his films. Born in Kolkata, then Calcutta, in 1921, Ray lost his father early in life. When he attended university he became interested in art and worked in an English-run advertising firm, and also becoming a designer of book covers, in which capacity he helped put together a children’s’ version of the famed novel Pather Panchali, which would eventually become the basis of his debut feature film.

 

 

Ray helped to found the Calcutta Film Society in 1947, and it became a nexus for British and American servicemen and locals to mingle and share their love of movies amidst the fervent and transformative climes of the independence moment, a zeitgeist Ray’s cinema would soon become a major component of. Ray met Jean Renoir when he came to India to shoot The River in 1951 and helped him scout locations. When he was sent to work in London by the advertising firm Ray encountered Vittorio De Sica’s The Bicycle Thieves (1948), and later reported he walked out of the movie theatre determined to become a filmmaker. It took two-and-half-years for Ray and the inexperienced movie crew and amateur cast he put together upon returning to India to film Pather Panchali, mostly through lack of financing. But with some support from John Huston, who hailed a great new talent when Ray showed him an assembled portion of the movie, and a government loan, the film was completed. When released in 1955 it proved an instant and galvanising success, screening for months in its home country, where critics felt it transformed the national cinema, as well as around the world. Pather Panchali also helped introduce the score’s composer Ravi Shankar to international audiences.

 

 

Ray’s blend of unvarnished authenticity and humanist intimacy in depicting the hard luck of young hero Apu and his family gave poetic depth to subject matter that might have proved off-putting for many potential viewers in portraying the threadbare genteel pretences of the Brahmin but broke family. Pather Panchali and its follow-ups forming the so-called Apu trilogy, Aparajito (1956) and The World of Apu (1959), still largely dominates appreciation of Ray, one of those compulsory viewing exercises for cineastes. But Ray continued making movies for another forty years, and where the Apu films concentrated on rural poverty and the uneasy march of India into the modern world in a manner that however well-done also suited a certain external view of the country, Ray’s filmography veered off into all sorts of movies, taking on comedy, romance, adventure, children’s films, and magic-realist fantasy, very often struggling with the tension between cosmopolitanism and traditionalism. He also often studied the psychology of people involved in making movies, and those who watch them, with a fretful sense of the relationship between art and life, image and truth, and the incapacity of such anointed people to transcend weakness in offering simulacra of life, studying a matinee idol in The Hero (1966) and a screenwriter in The Coward

 

 

Ray often portrayed characters from the city who travel into the country and in the tradition of the Shakespearean pastoral find their fates taking jarring twists, a sense of connection strengthened by the prominent glimpse of a volume of Shakespeare in The Holy Man, as well as the local literary tradition. Ray remained throughout his career a prolific adapter, with his last film a transposition of Albert Camus’ The Stranger (1991). The Coward and The Holy Man were made as immediate follow-ups to Ray’s Charulata (1964), reportedly his favourite of his own films and generally regarded as a highpoint in his oeuvre. The Coward and The Holy Man are two quite short films, at just over an hour long each, made independently but often exhibited together, their rhyming titles in Bengali helping make them seem well-matched as a diptych of portraits. As films they nonetheless reveal something of the breadth of Ray’s ambitions and talents. Where The Coward is a curt but definite masterpiece portraying frustration, solitude, and heartbreak, The Holy Man is a gently satirical comedy officially making sport of another important facet of Indian life, religion, but really rather examining cultural deference to people who seem to know what they’re talking about, a problem hardly limited to India.

 

 

The Holy Man, adapted from a story by Rajshekhar Basu, is generally regarded as lesser Ray and that may be true enough, but it’s a wry and well-made divertissement that stakes out its basic approach in the opening scene: The Holy Man of the title, the so-called Birinchi Baba (Charuprakash Ghosh), is farewelled at a railway station by a crowd of admirers who cheer for him and crowd close. The Babaji tosses chillies to people in the crowd they swear are blessed with healing properties, before sticking out his big toe for people to touch and gain their blessing as the train pulls out of the station. This is a good visual joke that’s also a perfect example of Ray’s economic style, immediately giving the game away as to Birinchi Baba’s lack of sanctity and the tendency to unthinking and slavish devotion turned towards figures like him. Settling in on the train with his perpetually awestruck-looking disciple Kyabla (Rabi Ghosh), the Baba fascinates a man sharing the compartment with him with his ritual of spinning his fingers in counter-rotations and acting as if he’s managed to will the sun into rising. The witnessing man is Gurupada Mitra (Prasad Mukherjee), a prosperous lawyer travelling with his less than credulous-seeming daughter Buchki (Gitali Roy).

 

 

Mitra is nonetheless fascinated with the Babaji and soon confesses to him his great pain and confusion following his wife’s death, which have made the former arch pragmatist suddenly spiritually curious. Unwittingly, Mitra has placed himself at the mercy of a man who specialises in hooking people like him, and Mitra soon becomes not only his host but his acolyte too. A little while later, Nibaran (Somen Bose), an intellectual, plays host to his little clique of friends, including his perpetual chess opponent, the insurance agent Paramadha, the money-hungry accountant Nitai (Satya Banerjee), and friend Satta (Satindra Bhattacharya). Nibaran knows about Birinchi Baba’s sway over the Mitra house because he is the lifelong friend of Professor Nani (Santosh Dutta), the husband of Mitra’s eldest daughter. Casually making fun of the Babaji’s supposed divine powers, he tells Nitai about how the Babaji specialises in regressing people back in time to 1914 to let them discover troves of scrap iron left over from the war and make a fortune, only for Nitai to be convinced to try his luck with Birinchi. Satta is much less thrilled by Birinchi’s apparent new home and following, because he’s in love with Buchki, and she seems intent on joining the ranks of Birinchi’s followers along with her father.

 

 

Nibaran, a sceptical and distractible hero for the story who proves formidable once roused, feels like an avatar for Ray himself, or rather Ray’s ironic sense of himself as a thinker in a world not always so terribly interested in thinkers, a cigar smoker with his pile of books in many languages and penchant for playing chess, a game Ray himself loved (he’d later make a film called The Chess Masters in 1977), teetering on the fine line between engagement and withdrawal. Nitai spots what is possibly an erotic picture of a woman peeking out from behind a pile of his books, a gently humorous hint of non-intellectual interests furtively lingering behind the learned veneer, but the intrigued Nitai is interrupted before he can reveal the whole picture. When he visits Nani, who has a sideline playing crackpot inventor who’s trying to synthesise a new foodstuff by oxidizing grass, Nibaran becomes increasingly disturbed and appalled when Nani reports to him Birinchi’s absurd pronouncements, and Nani plays a tape recording allowing Nibaran to hear for himself. Birinchi claims to remember all his past lives and has had experiences with great figures through the ages including Jesus, Buddha, and Albert Einstein, whom he claims to have taught the E=mc²  equation, as well as being an internationally regarded peacemaker: “He’s solved a lot of problems in Czechoslovakia.” Nani also explains the idea behind Birinchi’s signature finger-twirling habit, symbolising his concept of the present as the mere, perpetual grazing point of past and future. Nibaran is annoyed Nani didn’t stand up for science when listening to the Babaji’s claptrap, but Nani is far too enamoured with any kind of fascinating jargon to critique it.

 

 

True to the spirit of the Shakespearean pastoral, The Holy Man centres on some good-natured older men trying to help a younger fellow win a girl, in this case Satta and Buchki. The problems of communication between the young lovers echo the integral themes of The Coward, but in a teasing, upbeat fashion. The film’s jests as the expense of the over-educated as well as the gullible and the dishonest skewer the irritable and proud Paramadha, the fuzzy-logic-loving Nani, and Satta, who has attempted to write a marriage proposal to Buchki but his letter was too obscure, filled with bewildering quotations from poets, for her to make sense of. Buchki seems irritated enough with him for such stodgy romancing to make good on plans to become a priestess. Satta is reduced to constantly trying to sneak messages to Buchki, and finally he gets a smuggled note back from her stating she know well that Birinchi is a fraud but cannot defy her father. This aspect of the film, the place of women under patriarchal control, is another connective theme between the two films. Satta reports with good humour to Nibaran after gaining Buchki’s reply, reporting his adventure in sneaking up to the Mitra house to try and deliver one of his notes to Buchki, tossing it to her as she seems to be rapt in one of Birinchi’s mystic rites, in which he waves flaming brands around and seems to invoke a manifestation of Shiva in his holy dancer form Nataraja.

 

 

By this point in his career Ray had moved away from the blend of neorealist starkness and flashes of intense poetic visual metaphor – the flock of birds flurrying away at the moment of the death of Apu’s father in Aparajito always leaps to my mind – found in the Apu movies, towards a style more open-flowing and relaxed in engaging his actors and the space around them, expertly using a widescreen format to enable this approach to filming. The Holy Man pauses for a rather French New Wave-like visual joke as Nibaran’s efforts to explain the knot of character relationships with a graphic aid joining pictures of the various cast members including the gormlessly grinning Satta gazing at Bucki’s picture. The influence of Renoir’s cinema is apparent with the architectural integrity to compositions that are nonetheless allowed to form according to behaviour. A perfect example is the introduction shot for Nibaran and his friends, with Nibaran and Paramadha playing chess on a bed with the moaning Nitai sitting at a remove as the apex of a compositional triangle, literally and figuratively interrupting the game. Ray often refuses to cut unless doing so for a specific purpose, and yet there’s nothing dull or static about his work, preferring subtle camera movements to stop his shots becoming rigid. The Holy Man allows a certain level of indulged theatricality to manifest in Bhattacharya and Rabi Ghosh’s performances, the former marvellously, effetely mocking as he explains how he came to “see Brahma,” the latter eddying in boredom and misfiring energy as he wanders about his and his uncle’s rooms, half-naked and partly wearing his costume for playing the manifested Nataraja.

 

 

Soumendu Roy’s cinematography on both The Holy Man and The Coward offers a deceptively limpid, deep-focus mise-en-scene that can nonetheless suddenly unveil treasures in careful lighting and camera movement. Particularly fun is the scene where Satta spies on Birinchi’s fire invocation, filmed in expressionistic shadow-and-light-play. Birinchi is transformed into an ogrish vision wielding arcane powers before the appearance of the bogus apparition behind him, a sight that drives Mitra to ecstatics, all background to Satta’s industrious attempts to communicate with Bachki. This scene could well double as a touch of lampooning on Ray’s behalf of horror movie imagery as well as portrayals of eastern mysticism in many Hollywood films. Birinchi’s sermons are comic set-pieces entirely relying on Charuprakash Ghosh’s ability to suggest fatuous delight under a veneer of transcendental bonhomie, declaring when asked about her veracity of Jesus, “People say ‘crucifixion’ – I say ‘crucifact’!”, before swerving suddenly into a show of anguish as he claims to have admonished Jesus for contradictory messages only to feel regret after he was put to death. Asked by another seeker whether the path of urge or the path of satisfaction is the better, Birinchi gives a ridiculously convoluted answer involving ancient sages that eventually winds up justifying consumption because “there can be no satisfaction without consumption.” But he refuses to help Nitai when he makes his appeal, bemused by his request and telling him to spend years master his meditation first.

 

 

The Holy Man is often criticised for not being particularly funny, and it generally isn’t in a laugh-out-loud way, more on a level of spry and sardonic sense of flimflam and character as a lodestone for mirth. It’s hard to get across the film’s tone, except to quote a moment like when Nibaran decides to help Satta and resolves to expose the phony sage: “He must be exposed, because if he is not exposed, they will also not be exposed – those who are going and falling at his feet, encouraging him, letting him grow.” Satta replies, immediately fretful at having his clear-cut romantic objective entangled with a quest to reveal truth and exact justice, two things someone Birinchi is an expert at subverting, “You’ve just increased the scope of our work.” When Ray finally offers a glimpse of Birinchi and Kyabla behind the curtain, they’re revealed as a pair of actors who have to live their act, moving like locusts from one feeding ground to another, Birinchi reading H.G. Wells’ The Outline of History to harvest his anecdotal pearls, whilst Kyabla longs to go see a movie. Nibaran is cautious about just how to expose them in his awareness that Birinchi must have formidable memory and improvisational skills to do what he does. Nibaran’s eventual method of exposure involves staging a fake fire during Birinchi’s nightly descent into a supposedly unbreakable divinity-enforced trance, with Nibaran, Satta, and Nitai joining in with the nightly audience at the Babaji’s sermon, teasing the housekeeper acting as doorman with their own little show of uncanny skill and playful promise.

 

 

The climactic moments when the fire is started and Nibaran turns out the lights to increase the confusion and panic gains the desired result as Birinchi immediately awakens from his “trance” and cries out: Ray spares an empathetic close-up for the dazed and appalled Mitra. This scene allows a brief burst of loud filmic technique in blending jump cuts and quick zoom shots to create a sense of chaos, with glimpses of the hilarious sight of Kyabla, caught in the middle of applying make-up for his appearance as Nataraja, suddenly dashing through the darkened house with false arms still strapped to his back. Nibaran grabs the abandoned Birinchi by the feet and wiggles them until Birinchi loudly protests, before telling him to get out and not to try plying his act around his district again. Meanwhile Satta takes up Bucki in his arms and carries her out in an act of “rescue.” It seems like a clear-cut victory for the forces of rationality and good as Nibaran and his friends share a smoke and celebrate their success, but Ray appends a final, mirthful  sting as Birinchi, glimpsed fleeing the Mitra house over a fence, meets up with Kyabla, who has stolen all the wallets and handbags left behind by fleeing guests, some dangling from his fake hands. “Towards the future,” Kyabla advises, “Let’s go.” Birinchi, with a fleeting expression of fatigue quickly replaced by the resolve of a natural survivor, shuffles away with his nephew.

 

 

The Holy Man most obviously connects with Ray’s preoccupation with portraying actors and people who weave fiction for a living. But there’s also a manifestation of interest in the concept of a person with moral and intellectual authority trying to expose chicanery and do people a good they don’t necessarily want done: Nibaran as a protagonist prefigures the embattled truth-teller in Ray’s filming of Henrik Ibsen’s An Enemy of the People (1989), albeit winning through here because it’s a comedy. The appeal of fiction, of immersion in an alternate reality of potentials, is an ironic zone existing within and alongside of Ray’s realist streak, a zone loaned particular urgency by the problem of India as a place becoming something, a place that must be invented day to day in the course of patching together its manifold cultural reference points and contradictions. Language is unstable in both The Holy Man and The Coward, characters switching seemingly randomly between Bengali and English, tracing out faultlines not merely in education and social sect but also modes of thought and expression, a counterpoint that bespeaks much about the still-lingering impact of colonialism but also grasps a certain assimilating power.

 

 

Similarly, having worked on the Apu films where Shankar’s strict classical Indian folk style suited the evocation of a communal past but proved difficult to attach to his images, Ray started composing his own scores blending aspects of western and eastern music to create a more cohesive expressive accompaniment for his films. The spare, jazz-inflected scoring of The Coward helps weave a melancholy mood, just as his more sprightly and traditional-sounding score fits well with The Holy Man. The Coward, whilst occupying a very different space in terms of tone and outlook, is nonetheless similar in the basic precept of its central character, Amitabha Roy (Soumitra Chatterjee), a travelling purveyor of fictions, in his case a screenwriter travelling for research, taken in by a generous host with needs of his own, and contending with over the fate of a woman. Amitabh is travelling rural Bengal and heading for Hashimara where his brother-in-law lives when his car breaks down and is told by the mechanic it will be at least a day before he can fix it. Amitabh accepts the offer of the hospitality of a friendly local tea planter, Bimal Gupta (Haradhan Bandopadhyay), who’s making a phone call from the car mechanic’s office and overhears his predicament.

 

 

The Cowards’s opening shot is a sublime example of Ray’s efficiency and simplicity, sustained for over five minutes including the credits, but without any kind of ostentation. Ray simply moves his camera with Amitabh as the mechanic gives him the bad news and then up to the office window, forming a frame within a frame that now includes Gupta as he talks on the phone and Amitabh gets the bad news, and then following the two men as they descend from the office and get into Gupta’s jeep. Gupta is fascinated when Amitabh explains what he does for a living, intrigued by the kind of story he might be writing, but Amitabh isn’t terribly chatty, so the beefy, middle-aged Gupta happily does all the talking. Gupta sets about getting drunk as he hosts Amitabh at dinner and complains about the wearing boredom of being a planter – “It drives you to drink!” – and the limited social circle he’s obliged to keep amongst neighbouring planters, and his general sense of frustration, disdaining Bengali films and claiming that “Bengalis of this present generation have no moral fibre.” He introduces Amitabh to his wife, Karuna (Madhabi Mukherjee), and they have dinner together. Gupta presses Amitabh to drink with him despite Amitabh never having been a drinker: when Karuna asks why he’s insisting, Gupta replies, as if he and Amitabh have entered into some psychic pact involving composing a story, that “the protagonist in his story has his first drink, right?”

 

 

The Coward plays to a certain extent like a theatrical chamber piece, Chekhovian in its blend of dramatic simplicity and emotional complexity, but with the interactions of the actors matched throughout to a subtle yet deeply expressive cinematic approach. Consequential details in dialogue fall by the wayside, with Gupta casually mentioning that Karuna said she knew someone named Amitabha Roy in college when he first mentioned the name of their guest, and Karuna’s biting comment that her husband won’t travel to Calcutta or let her do it either despite his complaints about isolation. It’s the camera that tells the real story waiting to manifest: when the trio speak after dinner with Gupta increasingly sozzled, Ray frames him leaning forward in the frame, his puffy face crowding space with a tiger skin on the wall behind like a captured standard from another age, before Ray shifts to a delicate but endlessly consequential medium close-up of Amitabh, the camera performing a dolly shifting focus from Amitabh to the silent, boding-seeming Karuna: the hitherto only vaguely suggested connection between Amitabh and Karuna, the former’s intense and queasy awareness of the latter despite acting the polite guest, and Karuna’s own, evidently curdled disposition are all immediately established.

 

 

Later Amitabh confronts Karuna when she shows him to their guest bedroom, protesting that he can’t stand her acting so formally and falsely with him. Soon enough the secret drama is spelt out in a flashback as Amitabh collapses in a self-pitying meditation. Karuna was once Amitabh’s sweetheart, and back when he was struggling she came to him with the news her uncle and guardian wanted to move with her to Patna as he was getting a transfer and also, she suspected, to separate her and Amitabh: Karuna gave Amitabh the chance to marry her then and there, but Amitabh was ambivalent in being put on the spot, and so they separated. That’s the smooth description, anyway, of the complex dance of emotions, crossed wires, and quietly raw drama glimpsed when Ray offers this scene in flashback, unfolding in Amitabh’s squalid little apartment. Amitabh’s sense of inadequacy as a potential provider is exposed as he mentions that he knows Karuna is used to comforts, whilst Karuna’s slow-dawning heartbreak as she realises what she thought was a beautiful leap of faith has been met with ambivalence manifests first as teary intensity and then a calcifying removal that becomes in turn maddening for Amitabh. “My house?” Karuna retorts to Karuna’s statement of scruples: “Did you see the person in it?” The fatal kiss-off when Amitabh asked for more time: “What you really need isn’t more time, but something else.”

 

 

The coward of the title is most visibly Amitabh, his failure of nerve before Karuna’s ardent appeal a turn of character that haunts the lives of all three people at the film’s heart, although Gupta never seems entirely cognizant of just why his life is a quagmire he can’t work up the will to escape. Nonetheless the topic of cowardice is woven through the film, from Gupta’s accusation of the lack of “moral fibre” presaging his own confession to being unable and unwilling to disrupt the class barriers bequeathed unto him and his fellow planters by the departed British, to what’s eventually revealed to be Karuna’s method of switching off from reality. Cowardice is a constant aspect of existence, Ray suggests, everyone’s life marked by things they conscientiously ignore, chances untaken, ignorances cultivated, and it’s a state of being that can infect entire populaces, and perhaps not even a bad thing. The choice of making the main character a screenwriter invites a sense of emotional if not literal autobiography, one that resonates on both a metafictional level and a more pragmatic one. As with Bichindi Baba, Amitabh is a professional fantasist, albeit unlike the conman he is gnawed at by his conspicuous compromises.

 

 

The Coward gets at something about the lives of creative people, those who don’t yet or won’t ever have the kind of success that opens up worlds, in observing the constant emotional holding pattern they’re obliged to subsist in, where every potential gesture must be weighed for how it will ultimately impact their professional life, and their interior one, that one that always threatens to take over anyway. The Coward complicates the familiar motif of the struggling artist who loses a lover to a rich person who could uncomplicatedly fulfil worldly needs. Whilst more subtly portrayed than the comic characters in The Holy Man, Gupta is like them as carefully captured type, a man struggling in awareness of his blowhard tendencies and the slow sublimation of his better qualities into a cliché as he overindulges drink. Otherwise he’s a charming and solicitous host who even jokingly states that if Amitabh ever stays with them again he can be the one who talks all the time. It’s easy to feel a certain amount of sympathy for him even as Amitabh justifies plotting to win away his wife by only concentrating on his bad traits.

 

 

At the same time, The Coward also resembles a fiction composed by Amitabh in his mind, roving the countryside and creating a scenario for their reunion involving coincidences and strange meetings from the threads of private preoccupation. Gupta’s invocation of a kind of conspiracy of accord between him and the writer suggests this aspect, whilst the planter and the writer seem to long after a fashion to live each-other’s lives, whilst his jokey reflection on basic plot patterns – “Boy meets girl, boy gets girl, boy loses girl.” – becomes a nagging leitmotif on repeat in Amitabh’s head. After recalling their last meeting, Amitabh awakens in the middle of the night in a muck sweat, and leaves his bedroom. He finds his way into the Guptas’ living room, a space where filtered light from gently swaying curtains plays on the wall like the ghosts rummaging Amitabh’s mind. Amitabh soon makes appeal to Karuna to abandon her joke of a marriage and run off with him, telling her he still loves her and feels utterly desperate at being thrust back into her company again. But Karuna remains aloof and taciturn, refusing to plainly answer his questions about whether she’s happy or not: “Fall in love again,” she comments whilst strictly brushing her hair: “Am I to blame for that?” She gives a practical remedy for his sleeplessness, loaning him a bottle of her sleeping pills. The next morning, Amitabh receives news that his car still isn’t ready, so Gupta and Karuna drive him to the railway station.

 

 

The Coward, whilst articulated with a blend of candour and lightness of touch that’s entirely Ray’s own, suggests Renoir’s influence most keenly, recalling his A Day in the Country (1936) in its brief but concise portrait of romantic disappointment and sense of journeying through both life and physical space. One of Ray’s more interesting formal touches is the way he deploys the flashback vignettes of Amitabh and Karuna’s relationship, starting with the moment of crisis and then later depicting a crucial moment in falling in love, when Amitabh helped out Karuna by buying her a tram ticket back when they were both students: the seeds of the affair’s end are planted when Amitabh jokingly notes it would be a bad thing if she didn’t pay him back: “I study economics – I can’t look at things philosophically like you.” This memory is provoked when Amitabh gazes fixedly at the back of Karuna’s scarf-clad head as he rides with the married couple in the back of their jeep. When he sees her touch Gupta’s shoulder, her finger festooned with a fanciful ring, he recalls one of their dates when he read her palm, an act he admitted he performed purely for the chance to hold her hand.

 

 

Karuna admitted she let him do it for the same reason, and Amitabh went off on a tetchy rant spoken by a million young would-be intellectuals decrying timidity and adherence to outmoded mores, speaking of how couples act in England. Karuna irritably decried, “They take it too far!”, but it’s plain that Amitabh’s boldness of thought was part of his great appeal for her, a boldness that in the end failed at its most crucial hurdle. Moreover this sequence helps give depth to Karuna’s reaction to Amitabh’s failing, highlighting the way she’s caught in an odd situation where she wants to escape her anointed role as obedient female without quite having the courage to escape it without the help of a man, Amitabh anointed in her mind as the man who can allow her to both fulfil an expectation to a degree whilst also defying it. Recollection of such moments when things were still possible are the queasy burden Amitabh keeps a lid on whilst play-acting friendliness with Gupta. When Gupta pulls over on a stretch of road passing through a stretch of forest by a river to get water for the radiator, the trio settle down for a picnic. Amitabh gazes in heartsick longing at Karuna as she sits on a rock watching the cascade whilst Gupta asks of the writer, “How’s the story coming along?” “It’s coming,” Amitabh answers with a thoughtful metre. Ray and Roy’s careful use of deep focus with looming foreground elements giving Gupta an imposing quality reveals its purpose as dramatic strategy in one shot as Amitabh looks towards the snoozing man and sees the cigarette burning down in his fingers, knowing he has a very short time to make his move.

 

 

Once Gupta falls asleep, he pens a note he tosses in her lap when she won’t look at him, saying he will wait at the train station for her to show up until the last possible second if she wants to leave with him. Amitabh, once finally dropped off at the railway station, waits alone until the sun sets. Chatterjee was Ray’s favourite collaborator having played the adult Apu in the second two films of the trilogy, and he’s crucial to the success of The Coward in the way he plays Amitabh’s suffering here: you can almost feel him eating away at his internal organs in his stewing regret and borderline pathetic admission of need. Ray dissolves from a shot of Amitabh sitting on a bench with face in hands to almost exactly the same pose after nightfall, only for Karuna to march into the frame. Amitabh rises to his feet beaming as he thinks she’s come to leave with him, only for his smile to fade as he registers her stern expression, and she states her purpose in coming, to get her sleeping pills back from him. Karuna’s simple words, stating she needs them and requesting, “Let me have them, darling,” gives a cruelly subtle answer to all of Amitabh’s ponderings: no, she’s not happy and yes she still loves him, but choices were made, and must be lived with. Ray leaves off with a close-up of Amitabh’s utterly gutted expression but with his features blurred and out-of-focus, a startling final note of pain and bewilderment. The Coward is damn near perfect in the economy and incision of emotional blows, and for any other director would count as a crowning achievement.

 

Standard
1940s, British cinema, Drama, Horror/Eerie, Religious, Thriller

Black Narcissus (1947)

Directors / Screenwriters: Michael Powell, Emeric Pressburger

By Roderick Heath

The incredible string of great films Michael Powell and Emeric Pressburger produced in the 1940s was charged with a quality resembling proof of faith. Throughout the war the films the duo made, from the relatively straightforward rhetorical counterpoints of The 49th Parallel (1941) through to the epic historical and cultural surveys knitted into The Life and Death of Colonel Blimp (1943), A Canterbury Tale (1944), I Know Where I’m Going! (1945), and A Matter of Life and Death (1946), they fought on just about every conceivable level to articulate what about their society was worthwhile and worth fighting for, counting small, individual experiences and epiphanies, even perversities, just as worthy expressions of that worthiness as ancient buildings and grand principles, in contrast to the pulverising fantasies of totalitarian projects. Powell and Pressburger, who had formed their legendary The Archers production outfit and begun officially collaborating as directing partners on One of Our Aircraft Is Missing (1942), got in trouble with Winston Churchill for portraying a decent German and also acknowledging the dark side of certain aspects of English history in The Life and Death of Colonel Blimp, as well as finding a shocking level of sympathy for their outmoded and old-fashioned hero. To them, Clive Wynne-Candy’s ridiculous and antiquated streak was the essence of everything worth defending about their world.

Both the cost and necessities of fighting the war with Nazism, and the aesthetic dynamism and textured humanism The Archers packed into their movies in this face were created as and intended to serve as cultural arguments. After the war, Powell and Pressburger inevitably wrestled with the question of what all that grim and sadomasochistic commitment had cost, but through distorting lenses: Black Narcissus and The Red Shoes (1948) presented female protagonists who give themselves up to lives of extraordinary dedication only to run into problems of distracting passion on the way to facing a crack-up. Powell himself came close to identifying the peculiar motive inherent in the two films when he noted of The Red Shoes’ success that after years of being told to go out and die for democracy, that film told people to go out and die for art: the only coherent answer to years of dedication to war was to dedicate equally to the passions of peace. The Small Back Room (1949) finally dealt more directly with the war experienced as existential exhaustion, a last way-station before the 1950s began and the Archers hit bumpy road in trying to understand a very different zeitgeist start with the vastly underrated Gone To Earth (1950).

Black Narcissus is far more than just a metaphor for post-war psychic and moral fatigue, of course. The basis was a book by Rumer Godden, a dance teacher and novelist born in Sussex but who had spent most of her life in India. Her books often contended with the uneasy meeting of east and west in the physical space of India, a space teeming with sensual potency. Black Narcissus, her first bestseller, handed Powell and Pressburger a lucid metaphor for the great moment of dismantling of Empire just beginning for Britain, and a mythopoeic account of a battle between the sacred and profaning urges, as well as simply purveying a vivid human drama. Most revealing: the essential humanity Powell and Pressburger celebrated in their wartime films here begins rebelling, not consciously or controllably but in process that begins as termiting and concludes with another matter of life and death. Black Narcissus commences with a scene that can be read as a lampoon of the kind of war movies where a team of talents is assembled for a dangerous mission in enemy territory: Powell and Pressburger even punctiliously note the location with an onscreen title as in many such movies, with the Reverend Mother Dorothea (Nancy Roberts) of the Convent of the Order of the Servants of Mary in Calcutta calling in Sister Clodagh (Deborah Kerr) to give her mission and assigning her a team comprised of different strengths to back her up.

Such assets are notably different to wartime heroes, of course: Dorothea surveys the nuns in the convent dining hall and apportions members of the team according precepts including strength, in the hale and hearty Sister Briony (Judith Furse), popularity in the good-humoured Sister Blanche (Jenny Laird), called Sister Honey by her fellows, and a green thumb in Sister Philippa (Flora Robson), ingenious and stoic cultivator. The Reverend Mother also assigns to her retinue Sister Ruth (Kathleen Byron), absent from the dining table, to Clodagh’s immediate protest that “she’s ill,” but the Reverend Mother wants Ruth included not to benefit the team but be benefited from being on it, noting “She badly wants importance.” The Reverend Mother readily tells Clodagh that she doesn’t think she’s ready for the job she’s been given, seemingly by other powers in the Church, and advises her, “The superior of all is a servant of all.” The seeds for the failure of the mission are sowed right at the outset. Clodagh senses being saddled with Ruth is a mistake and the Reverend Mother correctly senses Clodagh does not yet have the skills for nurturing required to head off such an end.

The actual assignment Clodagh must fulfil is to head to the principality of Mopu, situated at the edge of the Himalayas’ highest regions, and set up a convent to be called St Faith’s in a building donated by General Toda Rai (Carl Esmond), ruler of the locale. The building, the Palace of Mopu, was built specifically by the General’s father as a home for his concubines, long since cleared out leaving the palace a draft-scored husk cared for by Angu Ayah (May Hallatt), a crone who longs for the return of the old, sensual thrills of the past, and is instead dismayed to be obliged to help the nuns set up their convent, which the General wants installed so the nuns can offer schooling and medicine to his citizens. Some monks, Clodagh learns quickly enough, previously tried the same thing and fled. The General, his English expatriate agent Mr Dean (David Farrar), and the bellyaching Ayah prepare for the nun’s arrival, with the General announcing with businesslike simplicity when Ayah demands to know what to feed them as he points to some crates he’s had brought in for the purpose: “Sausages…Europeans eat sausages wherever they go.” The cultural joke here is also an ever so faintly phallic one, rhyming with all the ripe and pulchritudinous figures painted on the walls of the palace, decorating halls and corridors where the incessant wind, gusting from the vivid white shoulders of the great neighbouring mountain called The Bare Goddess, stirs the old curtains and the dust, and the air never settles in a semblance of tranquillity.

Powell and Pressburger’s penchant for unusual rhythms of storytelling and discursive narrative gestures evinces itself early on as Clodagh’s reading of Dean’s explanatory letter to the Reverend Mother becomes narration and the hot, ordered confines of her office gives way to conjured visions of Mopu, its people, and the palace itself where Ayah stalks alone save for the many caged birds she keeps and mimics, a sort of devolved version of the harem she used to oversee. Clodagh’s mission immediately feels haunted by the looming presence of the palace, its environs, and the people connected to it. The soaring ice-clad peak opposite and the deep green folds of the valley are glimpsed, the interior of the palace with its empty halls: place is imbued with the boding knowledge of a person. Dean himself is also characterised through the wording of his letter as well as the intonations of Farrar’s voiceover: “It’s not the first time he has had such ideas,” he says of the General, hinting at his wry and cynical awareness, as well as a touch of poetic insight, saying of Ayah that “she lives there alone with the ghosts of bygone days.” The ghosts are loaned voice by Ayah’s caged birds chanting her name. Dean’s sociology is minimal but contains hints of his worldly perspective and promise-shading-into-warning for the approaching do-gooders: “The men are men. The women are women. The children, children.” Only after this conjured survey does the film return to the Reverend Mother and Clodagh as they begin selecting her team.

The nuns the Reverend Mother gives Clodagh form a collection of traits that could be said to symbolise the ideal balance of traits in her own personality, even Ruth with her need for importance, with the Reverend Mother advising Clodagh to “spare her some of your own.” It’s signalled here that Ruth is Clodagh’s dark side, her daemon, the side of herself still tormented by earthly needs. Into the high and rugged place the sisters of St Faith’s march with confidence: Clodagh with her clipboard instantly becomes the eminent cliché of a British tendency to take charge and put things in order regardless of whether they want to be. She immediately finds the landscape replete with perturbing phenomena. There’s Mr Dean himself, swanning about in shorts and often bared chest, refusing to bend at all to pious authority but rather making constant, barbed innuendos, as when he comments that “You’ll be doing me a very great favour, teaching the local girls English.” Dean soon brings a young woman named Kanchi (Jean Simmons), a penniless but pretty waif who’s been hanging around his house on the hunt for a husband, to be employed and hopefully segregated from other prospective males until proper match can be made.

There’s also the old and wizened mystic encamped above the palace on a perpetual vigil on levels far beyond the apparent, bastion of an alternative kind of faith both in the scriptural sense as a Hindu and in a more immediate one, offsetting the sisters who belong to an “order of workers,” the ancient schism inherent in religious tendency exposed on several strata. Despite his immobile and apparently disengaged state, the ancient mystic holds an authority over the local people the nuns find intimidating, even, as Dean puts it, worrying the General at all times of day with the feeling he should do the same. Indeed, the swami is his uncle, a former warrior and man of great education, but who has cast off all the affectations of the world and reduced himself to a nerve of metaphysical communion. The mystic continues his unwavering vigil, lending the night something like a benevolent but disinterested consciousness, from the mountain top even as the sudden cessation of the pulse-like drums in the valley indicates that the General’s elder son and heir has died of the fever he’s been suffering from.

This vignette shifts the cultural gravity of the locale, as the General’s second son Dilip Rai (Sabu) now inherits the unofficial but consequential title of “Young General” and is called back from his Cambridge education. The Young General hopes to continue learning with the nuns, and despite her rules and misgivings Clodagh concedes to taking him in. Farrar’s Dean is presented as the male equivalent of a femme fatale from the noir films of the same time, a physically, morally, and mentally provocative being. Dean teases the scruples of the nuns and ultimately provokes, however inadvertently, acts of madness and murder. Dean hasn’t exactly gone native in the old parlance but he does seem to like his life far away from the mores and morals the sisters insistently embody, seemingly a natural and committed pagan if not entirely lacking nostalgic affection for the paraphernalia of Christianity. Immediate provoked by Clodagh’s imperious piety and challenging glare, Dean plays soothsayer of failure (“I’ll give you ‘til the rains break.”) but also starts lending a hand, called out by Philippa when she finds him trying to install plumbing for their much-needed convenience.

Dean’s allure is concrete: he knows the lay of the land, is sufficient in forms of practical enterprise the nuns aren’t, and he seems to feel drawn to help them out through some rarefied sympathy which could also be connected with the definite sparks he strikes with Clodagh from the first, attraction that must register as antipathy because of their polarised identities. “Are you sure there isn’t anything you’re dying to ask me?” Dean questions Clodagh with sly import when he brings Kanchi to her threshold. The arc manifests more agreeably in a flash of shared humour over Briony’s professed but dubious coffee-making talents, lending an almost conspiratorial quality to the reluctant reliance Clodagh must seek from Dean. Later, when Dean is fetched back in a moment crisis despite being coldly chased away on his previous visit, he comes in this time shirtless as if in a deliberately provocative gesture, and Powell and Pressburger allow Ruth to slowly lean into the frame with him with woozily hungry glances at his torso, not that far from a Friz Freleng caricature of lust.

Dean’s willingness to help the nuns and their increasing reliance on him comes to an ugly halt when he turns up to their Christmas mass, lending his hearty baritone to the carols and momentarily giving Clodagh the thrill of seemingly having brought him back into the fold, only for him to prove rather drunk and still full of sardonic comments. Clodagh’s infuriated accosting has a charge of personal offence that seems sourced in her equally double-edged memory from a Christmas of yore, whilst Dean’s affectation of blasé receipt masking a deftly expressed edge of offence and wounding that hint he’s used to such accosting, says much of how Clodagh willingly incarnates despite herself everything he’s fled in the lowlands. His provoking revenge is to start his way down the mountain warbling a bawdy ditty declaring, “No I cannot be a nun! For I am too fond of pleasure!” The setting of Black Narcissus is certainly a predominate character in the drama. Powell and Pressburger, their production designer Alfred Junge, and cinematographer expended all their ingenuity on realising the setting thousands of miles from the actual Himalayas.

Cardiff’s brilliantly diffused lighting helps render the set looking completely real and exterior even as the lushly hued matte paintings create the landscape of Mopu with a flavour of the near-dreamlike, particularly the famously dizzying vantage of the palace campanile, perched right on the edge of a soaring precipice, fervent jungle and sheer rock below: the nuns using this bell as their signal and call to prayer must negotiate with the infinite, the fear and temptation, every time they ring it (honestly, folks, nail on a bloody rail). The cavernous, draft-ridden halls of the palace with the fading glories of royal décor and teasing, ghostly forms of semi-naked women festooning the halls, has a strong touch of the dream like to it, a feeling exacerbated when Powell and Pressburger shoot Simmons’ Kanchi dancing through the halls in a rough draft for the fantasias of space and movement in The Red Shoes.

Powell’s fascination with isolated communities and discreet local cultures predated his partnership with Pressburger, already apparent in some of his early B movies like The Phantom Light (1936) and The Edge of the World (1937), and burgeoned as the war wound down again with I Know Where I’m Going!, where the filmmakers noted that the corners of the British Isles themselves were as foreign and strange to Londoners as India. This was also a natural viewpoint for the transplanted Austrian Pressburger, whose simultaneous romanticisation and observant criticality of his adopted culture intensified Powell’s. Acts of journeying correlate to changes within for characters, naturally. A Canterbury Tale rendered that idea in echoing the Chaucerian theme of pilgrimage ironically rearranged for an age at once more profane and more urgent in its need and seeking. Black Narcissus is in part a revision of I Know Where I’m Going! in again tracking a heroine dedicated to a project journeying to “the back of beyond,” colliding with unexpected attraction, albeit with wry romantic comedy and gentle sublimation into a new way of life swapped out for seething neurosis and cross-cultural incoherence. The sisters of St Faith’s bring in foreign religions, not only Christianity but also scientific, medical, and cultural, strange and exotic and incoherent in themselves without being aware of it.

But the great project of Empire and colonialism rather attempts to resist such correlation: instead it aims to act more like a great act of inoculation, inserting alien DNA into other cultures. The sisters are soon perturbed to learn the great turn-out for their infirmary and school is because the General is paying his citizens to attend, overcoming their disinterest. The General hopes, as Dean spells it out, to make it a ritual or custom for people whose lives tick by according to rhythms entirely imposed by nature in place where one must “either ignore it or give yourself up to it,” a line that doubles as a commentary on the Raj where the ruling English maintained themselves as a transported pocket, unable to countenance adjusting to other values and so expelling them altogether. Soon the sisters are lying awake at night as the cold wind wafts in through the palace windows and their skin breaks out in blotches denoting not disease but a startling and unfamiliar level of purity, as if civilisation is a disease they will expiate from their flesh whether they want to or not. Attempts at meditation and sublimation are soon enough recolonised by their suppressed worldly selves. Philippa shows off the callouses on her hands, worked raw in trying to escape her reveries even as if compelled she plants the palace terraces with riotous alternations of flowers rather than vegetables, a creative and decorative urge bursting out in ignorance of the practical.

Seeds of a poisonous breakdown are meanwhile sown when Ruth dashes into a meeting Clodagh is having with Dean and Briony, her white habit stained red with blood, excitedly reporting that she managed to stop an injured local from bleeding to death after much struggle. Rather than praising her and elevating her struggling sense of self-worth, as the Reverend Mother wanted Clodagh wanted her to, Clodagh angrily retorts that she should have called in the more medically experienced Briony. Clodagh isn’t wrong, but her instinctive sense of what her authority is immediately proves the Reverend Mother’s point about her own unreadiness, reacting more like a bossy, know-it-all older sister to Ruth’s flailing need for validation and pride in achievement and unable to concede that sometimes risks need to be taken to help anyone mature. Dean instead casually spares Ruth a kind word in registering the moment of crucially dashed pride, a flash of recognition that gives Ruth’s psyche something to cling to, if less like a flowering orchid than a parasitic vine. The attentiveness of the film’s designers registers in the stiff, almost tentlike habits of the nuns, contrasted violently by the red of Dean’s shirt and the mottled gore on Ruth’s habit: the stain of blood is spreading, Dean and Ruth’s moment of sympathy marked by fate.

Not that Clodagh is unwarranted in her testiness with Ruth, whose internal tension and need to feel superior sometimes makes her intolerant and mean-spirited, calling the locals stupid-looking and, after catching a whiff of the Young General’s handkerchief doused with the eponymous scent of Black Narcissus, an exotic fragrance ironically bought from the Army and Navy Store in London, deciding the perfume’s name is apt for the man too. Moments like Clodagh’s connection with Dean over Briony’s bad coffee similarly deny the popular cliché of the surprisingly good-humoured and earthy religious figure, the kind Bing Crosby had just won an Oscar playing in Going My Way (1944). Clodagh’s lack of ease signalled by her incapacity to bend in that direction in any way. Clodagh’s drifts into personal reverie during prayer present biography in fragments mixed with deeply sensual associations, the cold water of a lake she once fished in, the thrilling rush of riding a horse in a fox hunt, the chill of snow and the glow of lantern light on Christmas Eve in singing with carollers.

Clodagh’s memories crowd into her head even as she leads her fellow nuns in prayer in the convent chapel, recollections of such thrills filling in for any hoped-for divine ecstasy. Such memories are connected with her long and finally ill-fated romance with a son of the same clique of landed gentry in Ireland, Con (Shaun Noble), who Dean plainly reminds her of as another lanky, tauntingly ambivalent rooster, a man who chafed at being expected to play prospective lord of the manor rather than make a career in America like his brother. Clodagh’s lips twist up ever so slightly in sardonic awareness as she remembers protesting her desire to live just in the place she comes from forever, and yet here she is.

Black Narcissus nudges aspects of both the haunted house movie and the slasher flick even as it holds itself aloof from any sure genre identity: the film is also a comedy of manners, a romantic melodrama, character study, satire, and parable. I’m often struck by the similarities between Black Narcissus and the Mark Robson-directed, Val Lewton-produced horror film Isle of the Dead (1945). Both films are set in old, isolated buildings where psyches fray and conclude with a maddened woman falling to her death after a bout of homicidal intent, walk a fine line between psychological narrative and entering a more irrational and symbolic zone, and are replete with shared images, atmospherics, and an ingrained subtext contending with the moral fallout of war and awareness of mortality. Hard to know if Powell and Pressburger ever saw the other film, of course, but the similarities are pronounced enough to signal commonalities of thought. Powell had lampooned a certain kind of spooky tale early in his career with The Phantom Light, but also laid down precepts for this film, the fascination with the bastion of mystery and the mystified interloper.

Black Narcissus might also have had a notable influence on horror films that followed it, including the “nunsploitation” subgenre and more deeply on the Hammer Horror aesthetic, and anticipates Powell’s shift in a horror direction for Peeping Tom (1960). Of course, its progeny rank far and wide, echoes in everything from Powell’s former mentor Alfred Hitchcock’s Vertigo (1958) to his generational alumnus David Lean’s globetrotting dramas of searcher heroes flailing amidst social and historical fluxes, and eventual acolyte Martin Scorsese’s entire oeuvre. Black Narcissus initially charts seemingly basic binary entities – man/woman, east/west, sensualism/asceticism, religion/unbeliever, sex/chastity – and tests them until their common roots lie exposed, each reflex, instinct, custom, and construction sourced in twinned relation to its opposite. The ideal of pious, sexless world-love the nuns practice is purposely against nature, that being its very point, and can sour into a kind of narcissism, but obeying nature brings no-one great happiness either.

Cynical as the film trends in regards to virtuous ideals, the film never really stoops to any kind of Buñuel-esque anti-clericism but regards the avatars of religion as merely, painfully human: “Yes, we’re all human aren’t we,” Clodagh comments sadly in response to Dean’s comment, meant as praise, that she’s become moreso since her arrival. Also avoids is any kind of ecumenical openness of religious experience, writing that off as a fantasy ignoring how much religious precepts are grown in native soil. The story ultimately states that no system of belief or practice can successfully deny nature without resulting in schizoid self-destruction, it also allows that it’s also a most human thing to resist descending to a level of insensate and primal appetite to fuck and kill. Such a fate ultimately consumes Ruth, just as she is the mere inversion of the old mystic, who has cleaved himself out of the physical world. Everyone else subsists on the scale on between. The abashed Young General, after his experience with Kanchi, abandons his desire to prove himself a fit citizen of a new era and decides to give himself up to the old order and expectations of his creed: it’s simpler and requires less personal moral and intellectual bravery. He’s not alone. Everyone in the film essentially finishes up foiled on some level, their attempts to transcend themselves failed, finding some comfort in their essential creeds.

The film’s commentary on the clash between eastern and western sensibilities contrasts many such stories of its time in plying the contrast mostly for dry satire and gentle comedy that only slowly shades towards darker, more confronting episodes. Rather than climaxing with some sort of outbreak of war or violence, crisis on this level is precipitated when Briony disregards Dean’s advice and treats a badly sick child who then dies, but despite Dean’s warnings of potential violent consequences this doesn’t result in riot of murder, simply the end of the locals’ trust and interest in the interlopers, leaving them without clientele and students. By the tale’s end it is rather the faultlines within the heads and hearts of the interlopers that results in tragedy. Until that point the film drolly charts incidents like Kanchi’s and the Young General’s initiation into the school, as well as the appointment of an official translator in the form of Joseph Anthony (Eddie Whaley Jr.), son of the General’s cook and one of the few bilingual people bout, a boy who estimates his age as between six and ten. Joseph Anthony’s sly glances around at the vignettes unfolding about him even as he coaches his fellow local urchins in fastidious pronunciation of the names of weapons and flowers, as when he notices Ruth staring down at Dean speaking to Clodagh through a lattice from the schoolroom, anoint him as young but quick-study incarnation of artistic observation and subversive intent.

The film’s anti-generic form contributes to what might be its only real fault, that it sometimes threatens to dissolve into a series of vignettes: it’s chiefly Powell and Pressburger’s overwhelming sense of style that gives it form until the key psychodrama finally erupts. Black Narcissus nods to familiar elements and clichés of the kinds of exotic melodrama popular back in the day, with visions of drum-beating Mopuris in the jungle night (The drums! Don’t they ever stop?!). Even as it takes care to place such things in a steadily evolving sense of context – the drums have a specific cultural and religious function to the Mopuris – they take on a different, more fervent and obsessive meaning for the nuns. We have passed through a veil into a zone where the psyche expands to fill the universe and everything becomes a function of the overheated inner life. The teasing games of erotic sparking and quelling that play out between the nuns and Dean are given their contorted reflection in Kanchi’s furtive attempts to catch the Young General’s eye, whilst the Young General himself taunts Ruth’s nose in the classroom with Black Narcissus.

Sabu’s terrific semi-comic turn as the Young General presents a lad enthusiastic to learn about the world, trotting up to the school with a programme for his education that contains unwitting double entendre and prophecy: “One PM to three PM, French and Russian with the French and Russian sisters, if any; three PM to four PM, physics with the physical sister.” Kanchi volunteers as the physical sister, looming sylph-like over lattices and under desks as the incarnation of enticing pulchritude, true to Dean’s comment that she’s surely heard the folk tale “The Prince and the Beggar Maid” and has the stuff to alchemise legend into reality. Eventually Kanchi and the Young General run away together, an incident which, along with the child’s death and Ruth’s decision to not retake her annual vows, seems to signal the complete collapse of the convent’s efforts. As well as speaking of the breakdown of imperialist projects in the face of different cultural norms and general human nature, there are overtones of satire in the film that might be aimed closer to home: the Old General’s determination to make his citizens care about things like ringworm can be read as a send-up of the post-war positivism and reformism being foisted in Britain and elsewhere, the challenge to old orders and the difficulty in shifting them noted.

Tempting to see autobiographical qualities encoded in the film, too, Powell and Pressburger’s more sarcastic anticipation of Fellini’s harem in (1963), the storage place of every real affair and masturbatory fantasy. Powell was making a film with his ex-wife Kerr, was married to Pamela Brown whom he had left her for, and commenced an affair with Byron during the shoot. The on-screen bevy are all save Kanchi nonetheless defined by their nominal untouchable status, the ever-teasing disparity in the idea of the sexy nun given a self-castigating gloss. Dean makes for an ironic projection for Powell’s masculine self-image, less a playboy despite his affectations of wolfish assuredness and more a kind of unwitting fetish object. “I don’t love anybody!” Dean finally bellows to Ruth when she tries to seduce him, a moment of denial that also feels like an unwitting self-exposure: Dean’s self-sufficient aspect, his air of male independence to the nth degree, is also the ultimate incapacity to give himself to anyone or anything. His sexual detachment gives an ironic dimension to his impersonation of the detached Englishman, subsisting within another culture but never at one with it.

Ruth, who leaves the order and dons a red dress she’s ordered by mail, recreates herself as the antithesis of what she was, playing Hyde to Clodagh’s Jekyll, and conceives of them both engaged in a war, at first psychic but eventually quite mortal, to possess Dean. Ruth’s rebellion against the army she belongs to and enterprise she represents results is ultimately self-defeating, but at least it most definitely is rebellion. Black Narcissus embraces its lexicon of religious images and concepts even as it tests them to the limit, eventually playing out as a no-holds-barred battle of the assailed sacred and the consuming profane. Much of Black Narcissus’ still-potent appeal for film lovers lies as much or more in sheer, lustrous quality as a piece of visual filmmaking as well as its dramatic richness. Movies had made great and artistically worthy use of Technicolor before Black Narcissus of course, but Cardiff’s work on the film might well have been the first work in the medium to prove a film shot in colour could be richly, subtly textured and flexible in expressive palette in the same way great black-and-white photography could.

Cardiff manages to create a style that matches Powell and Pressburger’s unique ability to be realistic and stylised, palpable and fairy tale-like all at once. The shooting style bears the imprint of Expressionism, particularly in the film’s last third as the visuals become increasingly shadow-riddled and split into multiple hues and shades of light and colour, the far mountains, sky and cloud in shades of blue and white, the crystalline amber hues of light from lamps and fires, and the slow spread of infernal reds, betrays an aesthetic sensibility created with unique care. One shot of the lantern-carrying nuns congregating in the forecourt of the convent after trying and failing to track down Ruth is particularly great, their lights jiggling and casting pale light of fire on the cobbles, recalls academic-mythological paintings of the Pleiades searching for their missing sister, whilst also evoking the metaphysical and psychological struggle before them, trying to keep the lamps of their faith alight in a vast and crushing night.

Dean singing his bawdy, calculatedly insulting song as he departs the Christmas mass is filmed sarcastically as a most perfect Christmas scene, a man on a mule lit in a precious lantern field, moving slowly down through a snow-caked landscape. Ultimately the camera zeroes in on sections of Byron’s physiognomy as Ruth’s lunacy hatches out and her identity fragments even as her body becomes ritualistically exalted. Close-ups of Ruth as she first challenges Clodagh see the lower half of her face in shadow whilst her eyes blare out with feral pleasure. Later, she delivers another calculated insult and repudiation to Clodagh by making her watch as she daubs her lips in red lipstick, an act that Ruth seems to think is an act of war and defiance but instead sees what’s left of her personality subsumed by the daemonic impulse. Finally Ruth’s mad, red-rimmed eyes fill frames, blazing out from the shadows at her objects of lust and hatred, reducing her from person to a kind of malevolent entity inhabiting the convent, flitting up steps as a shadowy, barely-glimpsed wraith.

Ruth’s venture through the jungle to reach Dean’s house becomes its own, brief waltz through a Freudian id-zone, guttural sounds possibly from tigers echoing through the bamboo. Still time for some observational fillips, as Ruth pauses to don thick and sturdy hide boots that somewhat despoil the image she tries to present, at once the ardently desirous mate and the red-draped, fire-lipped succubus. The war of gazes reaches a climax where at last the camera takes on Ruth’s point of view as Ruth chants Clodagh’s name in fury and the screen is literally flushed crimson as Ruth sees red. Ruth’s show of clenched calm after fainting before Dean is more alarming than her brittle hysterics, and sure enough when she climbs back up to the convent she assaults Clodagh as she rings the bell for morning prayers. Ruth’s savagery extends to not just trying to push Clodagh off the cliff’s edge but picking her fingers off the bell rope to which she desperately clings. Clodagh’s will to live drives her to regain footing even as Ruth unbalances and falls into oblivion, Clodagh’s horrified gaze driving down into the shadows, before the film resumes an indirect method and Ruth’s striking the valley floor far below is signalled by the flapping of some alarmed birds and the cessation of the thundering drums.

As a climax this more than fulfils the essential requirements of the film’s many levels of narrative, good and evil in a deadly grapple, the segments of a psychotic culture trying desperately to find resolve, and the sorry sight of a priggish but essentially decent woman fighting a victim of mental illness for her life. The melancholy of the coda scenes, as Clodagh encounters the chastened Young General and then Dean as she departs expecting demotion and ignominy, becomes a reckoning with lost illusions and cruel tutelage, even as the tacit connection between her and Dean finally achieves something close to authentic mutual understanding and sympathy. Clodagh charges Dean with the responsibility of tending Ruth’s grave and gives him her hand as a final gesture of affection. Dean’s sad and salutary gaze after Clodagh as she and her escorts vanish into the curtains of rain just starting to fall evokes an extraordinary pathos, Dean finally learning to miss something but also left with a kind of treasure in his hand, evidence that once something and someone meant something to him. And that’s ultimately the deepest and most resonant theme in Black Narcissus as it takes stock of the inevitable age of disillusionment after the one of mortal struggle and contemplates a new era where the old structures will be dismantled. Some lessons are not just hard but truly wounding, but whatever is left after them can be called the truth.

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