Director/Screenwriter: Theodoros Angelopoulos
By Roderick Heath
Until his accidental death in 2012, Theodoros Angelopoulos was regarded as one of the best filmmakers in the world, and stood as the dominant figure of Greek cinema since the mid-1970s. Angelopoulos was also the embodiment of an ideal of cinema quite different to the usual, as a maker of slow, disorienting, heartrending portraits of national histories, replete with long takes and languorous camera movements that made Andrei Tarkovsky look like Michael Bay. Angelopoulos would only admit to two main influences, Orson Welles and Kenji Mizoguchi. His approach arguably also took up where Hungarian master Miklos Jancso left off in experimenting with staging action before the camera as a series of carefully choreographed, expressive tableaux on films like Red Psalm (1972), although Angelopoulos’s detached, wandering camera matched to variably lost and assailed characters was ultimately quite different to Jancso’s dance-like synergies. Directors who have clearly absorbed and experimented with Angelopoulos’s style include people as different as Hou Hsiao-hsien, Alexander Sokurov, and Alfonso Cuaron. Originally a law student, after a stint of military service and a spell at the Sorbonne Angelopoulos switched to studying film, and after a stint working as a film critic for a socialist newspaper upon returning to Greece, made his feature directing debut with Reconstitution (1970). Days of ’36 (1972) marked the first of the several themed trilogies in his oeuvre, leading the “trilogy of history” which would also encompass The Travelling Players and The Hunters (1977).
Amongst his later films, Ulysses’ Gaze (1995) would take on the then-raging war in the former Yugoslavia. Angelopoulos was reportedly infuriated by being beaten out by Emir Kusturica’s similarly-themed Underground for the Palme d’Or that year, but as if in compensation Eternity And A Day took the top prize three years later. Angelopoulos’ early career coincided with the infamous “Regime of the Colonels,” the military dictatorship that descended upon Greece in 1967, a year before he shot his first short film, and ended just before The Travelling Players was released. That experience galvanised Angelopoulos’ leftist politics and determination to depict through art the history of dislocation, oppression, and violence that had gripped Greece and its region for much of the mid-twentieth century. Greece, long before it became the poster child for first world economic blight following the Global Financial Crisis in the past decade, had suffered badly from tides of history, particularly during the Nazi occupation of World War II and the period immediately after, when it became a proxy battleground for superpowers as Britain and the US backed efforts to suppress Communist partisans during an intermittent civil conflict, and the concurrent diaspora of people fleeing the country.
Angelopoulos circled back to the period for his second-last completed film, Trilogy: The Weeping Meadow (2004), acknowledging how deep the wounds of that time still ran in the national psyche, whilst some of his other works dealt with the bemusement of people of his generation before younger inheritors. Days of ’36 had dealt with the pre-war regime of Ioannis Metaxas, who rose to power and tried to model his authoritarian regime on Mussolini’s. The Travelling Players, whilst nominally commencing in 1953, quickly and invisibly circles back to the waning days of the Metaxas regime and the start of country’s war with Fascist Italy. The film commences with one of Angelopoulos’ essential images, of a group of random people standing by their suitcases, avatars of all those dumped by history. In this case, however, the group are professionally itinerant, the actors of the title, a company who specialise in performing the 1893 pastoral verse drama Golfo the Shepherdess, in search of a stage. A snatch of voiceover explains that the ranks of the players have changed since before the war, with younger actors taking the place of those missing, but as they walk through the town of Aegion on the way to their lodgings they move back in time, so the players are essentially now playing the people whose roles they subsumed.
The troupe pass by banners and boosters pumping up the post-war government of Alexandros Papagos, but by the time they arrive in the town centre, a man on a motorcycle is announcing Goebbels’ arrival on diplomatic mission, some fifteen years earlier. The players settle into the city playhouse and begin rehearsing, with young Electra (Eva Kotamanidou) uncertainly steps into her mother’s shoes in playing Golfo. During the night Electra wanders the courtyard, catching sight of her mother Clytemnestra (Aliki Georgouli) in bed with her lover, Aegisthos (Vangelis Kazan), who is also the troupe’s token fascist, whilst her brother Orestes (Petros Zarkadis) returns from military service and joins with his father Agamemnon (Stratos Pahis) and fellow actor Pylades (Kiriakos Katrivanos) in anticipating Communist resistance to Metaxas. Pylades usually plays Golfo the Shepherdess’s romantic lead, the shepherd Tassos, although Orestes sometimes takes the role when he’s with the troupe. An old woman (Nina Papazaphiropoulou) is the company’s repository of old folk songs, whilst an old man (Giannis Fyrios) is their accordion-squeezing accompanist. Clashing displays of allegiances occur as some fascist militiamen drill outside the playhouse whilst the troupe breakfast; Pylades is irritated and Aegisthos responds by standing on the table and singing a fascist anthem. Soon after, some plainclothes policemen turn up at a performance, chase Pylades, beat him in the street, and drag him away to exile.
As the character names signal, The Travelling Players borrows a loose narrative structure by hinging on a variation on the legends that were the basis for Aeschylus’ Oresteia trilogy, in which the children of Agamemnon avenged their father’s murder by their mother and her lover by slaying them both. Angelopoulos initially conceived of this structure as a way to fool the dictatorship’s censors as to what kind of film he was making. Such fragments of plot are used less to engage on the traditional level of psychological analysis and dramatic impetus than to provide occasional, recognisable landmarks to orientate by. It resonates on several levels, nonetheless, as the characters are obliged to fill roles in the eternal roundelay of Greek political life, a clash of schematic political outlooks payed out inevitably and brutally on a domestic level: the actors inhabit social and historical entities and exemplars as well as ephemeral identities. The mighty tradition of Greek theatre is likewise invoked, although the players themselves offer less exalted fare. The play the troupe dedicates their lives to playing reflects a romanticised evocation of the Greek landscape and pastoral stereotypes, albeit one that ends with bodies piled up in tragic fashion. The constant interruption and despoiling that afflicts attempts to stage Golfo the Shepherdess become the closest thing Angelopoulos offers to a running joke, albeit one that sets up an essential aspect of his art. During the first performance, some fascist goons swoop across the stage to bundle up Pylades. During the second, an air raid breaks out. A third sees two people shot dead on stage, life and art virtually indistinguishable.
Angelopoulos’ characters don’t dominate or compel the story in the traditional sense. They’re mostly witnesses to and fools of fortune in the midst of an age of horror. The early scene where Angelopoulos’ camera roves the playhouse courtyard establishes his peculiar, elusive aesthetic, as Electra is glimpsed wandering about disconsolately, noticing her father left alone in his bed and weeping after following sounds of sexual passion until she sees her mother in bed with Aegisthos. We’re immersed in a little nocturnal universe where the feel for setting – the creaking wood of the building and sheltered nooks and vantages apt for a play in themselves – is as important as the people wandering about it in their little zones of sullen anger and passion. And yet every scene is charged with invocation of a specific emotional state, an overarching weltschmerz occasionally interrupted by flashes of absurdity and collective joy. The Travelling Players is as much a poetic attempt to recapture the flavour of the Greece of Angelopoulos’s childhood as it is a portrait of that past’s drama, so he sensitises the viewer to ephemeral experiences as when Agamemnon delivers a lengthy, weary-souled monologue whilst seated in a trundling, rattling, damp-ridden railway carriage. Agamemnon’s monologue recounts his exile as a young man from his birthplace in Ionia during the advance of Turkish nationalists, when he was separated from his family and never saw them again, instead finding a place in Greece as a refugee.
The use of the antiquated device of the monologue, which recurs several more times in the film, each time with a different character, is another of Angelopoulos’ nods to the metatheatrical. He usually employs it to fill the viewer in on specific incidents that define both the experiences of his characters and also the history he’s portraying. Agamemnon invokes the tragedies of the 1922 war with the Turks; later Electra describes the “Dekemvriana” street clashes that helped spark the Civil War. Pylades recounts the brutality dealt out to him and other prisoners. Notably, Clytemnestra, who delivers the first in the film, meditates instead not on such worldly business but on days when Orestes was a boy who needed her, a far cry from her current situation as glorified vagabond with her husband and her lover, and whose daughters who hate her, ranks Orestes will soon enough join. When Agamemnon joins the army to fight the Italians, she laughs at the sight of him in a uniform until he slaps her in anger. Momentarily shocked, she splays out on their bed as if wishing him to fuck her, perhaps more in taunting than in invitation; he storms out angrily instead and Aegisthos uses it as the right moment to properly lay claim to her. After the Nazis intervene on the Italians’ behalf and occupy the country, Agamemnon joins the burgeoning resistance, as does Orestes and Pylades. Some German soldiers raid the playhouse in the night and make a show of searching for a supposed English soldier but instead net Agamemnon: Electra realises her mother and Aegisthos ratted him out to get rid of him once and for all.
Around these events Angelopoulos stages many of his signature sequences emphasising communal rather than individual experience. When the ragged band that is the player troupe makes one of their periodic returns to Aegion, they are amused to be caught up in a celebratory street parade during the surge of patriotic zeal upon the start of the war with the Italians. Angelopoulos films citizens marching along the beach in a show of unity before winding through the city streets, waving flags and singing en masse. Such shows of mass demonstration recur throughout the film but in fatefully smaller, partisan bands, with a rising sense of menace as a threat of violence lurks behind every gesture. Angelopoulos shoots much of the film very early in the morning, with a chilly blue light in the air and pinkish hues in the clouds. This seems a choice in part to take advantage of the empty city streets as Angelopoulos choreographs his complex shows of communal action, but he also seems clearly in love with the raw, world-being-born atmosphere. As the war takes a firmer grip and an authoritarian mood reasserts itself, Electra is followed in the street by an officer who follows her into the playhouse and attacks her with arrogant prerogative. Electra fends him off by ordering him to strip of as by way of an erotic overture: in a hilarious vignette, Angelopoulos films him as get completely naked and stands in macho confidence, only to shamefully cover his genitals when Electra suddenly turns and leaves him alone, all his power stolen.
This scene soon has its antistrophe of humiliation as transaction, as wartime privation bites hard. To get a bottle of wine for the troupe to share for dinner, Electra’s younger sister Chrysothemis (Maria Vassiliou) strips down and sings for a rich merchant with a large wine cellar as he masturbates in a rocking chair. As she leaves his house he’s promptly shot dead by a pair of resistance fighers, and Chrysothemis returns to place the bottle of wine on the table in perfect calm, well used already to the surreal twists of fate defining their lives. Angelopoulos even gives this moment a flourish of theatrical underlining as he pulls the camera back through the troupe’s painted rustic scenery. As the troupe assemble to leave Aeginos for the season, Angelopoulos films them from a high vantage as they sing a bawdy song with renewed spirits, descending a winding road amidst a snow-crusted landscape. But the moment of cheer is instantly dispelled as they’re confronted by bodies hung from a tree; dispirited and famished, the players are reduced to trying to catch a solitary chicken they spy on the snow, a moment of astounding deadpan comedy. The players fare no better once they board a bus, which gets pulled over by German soldiers, and all the passengers into an old fort they use as an encampment, plainly intending the execute them as retaliation for partisan attacks. Another note of bleak humour resounds as Aegisthos advances from the pack of prisoners, pleading in fractured German, “Me comrade!”
Fortunately a raid by partisans forestalls a massacre and the prisoners sprint away whilst the warriors fight, although Angelopoulos doesn’t shift his camera’s gaze from a rough-hewn brick wall, conveying the fight instead with sound and flashing explosions. Angelopoulos even seems to have a totemic fascination with that wall, as a stand-in for the many such backdrops used for firing squads during the course of the war. As dawn rises on the ruins, the freed prisoners linger in fatigue and confusion, until partisans and demonstrators flood into the place, celebrating the departure of the Germans: the Nazi flag is dumped in the harbour, and the populace gathers in the town square in a show of political unity, flags of various allegiances waved until a bomb explodes, and a street battle between different factions erupts, Nazis, Communists, liberals, and Allied forces. The players are still stranded amidst all this, sneaking through the streets and trying to get back to the playhouse, cowering and avoiding the various battles, exchanges of gunfire accompanied by bellowed anthems. As they reach the beachfront the players are stopped by a patrol of British soldiers, who seem at first threatening as they search the players. The British, realising they’re dealing with actors, get them to stage Golfo the Shepherdess and provide a grateful audience on the beach sand, and even reciprocate by providing a rousing chorus of “It’s A Long Way To Tipperary.” But the happy moment is interrupted as a sniper shoots one of the soldiers dead.
Interruption, as evinced in this scene, is an essential motif in The Travelling Players, as first introduced through the disruptions to the play and bleeding into life. Moments where nascent connection and outbreaks of festivity promising fertile times seem possible are rudely and cruelly terminated by eruptions of violence and volatility. Rather than the end of strife, the liberation proves to be the moment for repaying old debts and hatching out long-delayed projects. Electra heads out to find Orestes, who is hiding with some fellow Communist partisans, and brings him back to the playhouse to execute justice upon Clytemnestra and Aegisthos. This is a literal moment in the drama but also one that reverberates metaphorically, as the young Greeks attempt a political exorcism of their state by wiping out the corrupt generation, just as their legendary forbears strived to prove themselves worthy of their lineage and to enforce cosmic justice, even as they invite the same force to fall upon them. Confronting them on stage during performance, Orestes shoots them both dead. The audience, thinking all this is part of the performance, delivers rapturous applause: all barriers between performance and life, political theatre and standard drama, are dissolved.
Electra’s description of the Dekemvriana reports, by contrast, identifies a stage-managed aspect to seemingly random and chaotic events, accusing the British commander, Alistair Scobie, of contriving a clash between left and right factions to spark war and justify intervention. Angelopoulos’ analysis of history revolves a similar line of inquiry to one Luchino Visconti pursued on The Leopard (1963), as he tries to comprehend why his country seemed doomed to see history repeat and the chance for genuine popular government constantly stymied. He diagnoses it as lurking behind a pretence to freedom that’s actually carefully doctored: democracy is acceptable as long as democracy doesn’t choose a radical alternative. Angelopoulos’ least subtle side is his political facet, entirely understandable given the moment of the film’s making as The Travelling Players mediates a baleful attitude of accusation and displaced rage. But Angelopoulos mediates it with his sense of humanity. His fascists, radicals, and foreign interventionists are all entirely human, often sympathetic in moments of absurdity or vulnerability: all become victims to a certain extent. The course of the age is etched upon Electra’s face as she becomes ever more stern and cold.
The relative minimalism of The Travelling Players as visual experience – it contains only about 80 distinct shots spread over its nearly four-hour running time – is belied to a great extent by the vitality Angelopoulos achieves with camera mobility and staging, albeit a vitality that leaves the viewer unmoored at times. The distance between actors and camera and absence of dialogue niceties renders some players hard to identify. Most directors give clear identification of players and subdivide sequences with a multiplicity of shots and edits to construct context; Angelopoulos’ stand-offish approach beholds all but also leaves the viewer to scramble to construct context. Part of this is a result of Angelopoulos’s desire to unify theme with style. He’s portraying a national experience and his characters are merely localisations of that experience, although they’re allowed to register sharply as beings of behaviour. Their experience is one of constant disorientation and shock as the rules of their existence are constantly rewritten on the fly.
This is an expressive universe always in flux, desperately trying to find form and locus, but so often failing. Even when the scene falls becalmed, the effect conjures a constant sense of anxious anticipation. The restlessness of the aesthetic doesn’t entirely find resolve until the very last shot, but that shot also signifies another link in an ouroboros chain. The build-up to the killing of Clytemnestra and Aegisthos is one of the great movie sequences, as Angelopoulos precedes Electra and her summoned assassins through the streets with an epic tracking shot, a noirish scene where light and dark are at war and the aim not entirely clear until the climax is reached. Electra advances with a grim and steady pace, like a gunfighter, but the actual gunmen scurry through the shadows. The tension is punctured by a gang of gleeful revellers spilling out a tavern and dancing in the street: inchoate eruptions of joy are just as capable of intruding upon acts of evil as vice versa, but not as able to head them off. This is the sort of touch Angelopoulos often employs to escape the aridness that sometimes afflicts directors who mimic his style.
After achieving her revenge, Electra enters her mother’s room and puts on her blood-red nightgown, as if now assuming the role of matriarch and temptress at once. The price Electra pays proves to be cruel, as heavies wearing suits and clown masks arrive and take her captive. As with the shot of the brickwork ruins, a scene in which right-wing punishers come to drag Electra away has come off sees Angelopoulos linger on an empty foyer, listening to rather than looking at the assault: the portrayal of intrusion and assault is intensified in an unexpected fashion. Fascist pals of Aegisthos knowing full well Electra and Orestes killed him and her mother, the gang hold Electra splayed on the floor of a deserted café and rape her, demanding she tell them where Orestes is. Electra holds out despite her brutalisation, and she’s dumped on the outskirts of town. Picking herself up, Electra launches into her monologue. Well before she marries, Chrysomethis takes her leave of the troupe, pausing to share a long, charged, searching look with her sister across a hallway, making it plain that Electra’s killing of their mother was a step too far for her sister; meanwhile, echoing up from below is a schoolboy’s lesson in Greek history evoking heroic moments of the long-gone days of rebellion against the Turks.
The use of actors as the linchpin of Angelopoulos’ parable invokes artistic culture as one aspect of national identity, its perpetuation and also its mutability, as the various players are obliged to play new parts in accord with the changing times. The players sustain a version of Greece in their work that’s scarcely related to the Greece they live in, although the notes of high-flown romanticism and personal tragedy glimpsed in it certainly still seem to engage with the general spirit of place: it’s a place always torn between spectacular vistas of the soul and squalid traps of the flesh. The troupe also specialises in singing folk songs and performance styles that maintain appeal to an audience that needs them identify themselves. Chrysomethis’ song before the furiously wanking merchant even seems to register an erotic dimension to that shared imbuing of identity, as she assumes the ironic part of the eternal innocent Golfo, the sweet young thing at once left intact but also reconfigured as masturbatory idol. Such cultural totems are definers of national inclusion, even if sometimes they threaten to also become its tombstones, markers of a fixed and unyielding canon that cannot evolve. The Communists in the troupe are pals with an exiled Spanish poet (Grigoris Evangelatos). Electra and Pylades visit him late in the film, and listen to him pining for his own nation lost to fascist hegemony, with an underlying suggestion that the poet is always an exile, from the past, from idylls, from unrealised ways of being.
Late in the film a clash of cultures that could also create synthesis is deftly described as Chrysothemis marries an American soldier. The troupe celebrate with his fellow soldiers at a reception on the beach. The elders of the troupe insist on singing a traditional wedding song, a song the Yank’s jazz-playing pals insist on taking up and radically changing, much to the bewilderment and displacement of the elders. This vignette signals Angelopoulos understands transformations are inevitable, but he also feels for the offended spirit of the classical culture as well as that of the moment, which is represented by Chrysothemis’ adolescent son, who sits silent and surly through the wedding ceremony in fuming resentment for his mother marrying one of many invaders he’s seen in his short life. Finally he stands and drags the tablecloth off, walking down the beach with the cloth trailing behind him like the forlorn standard of a defeated cause. The notion of culture as warzone recurs throughout particularly as the various political camps constantly communicate, disseminate, and clash through their songs. Angelopoulos keeps in mind the way such songs, delivered lustily by choruses of massed faithful, help keep political movements rooted in the culture about them and unifies them with shared reflexes.
The Civil War zeitgeist is illustrated when Angelopoulos presents a scene in a dance hall where the patrons eventually split into two camps and begin duelling with songs, a scene that presents an eloquent lampoon of the famous Marseillaise scene in Casablanca (1942; a film Angelopoulos would again nod to in The Hunters). The impasse seems won for the lefties when the band singer gets her fellows to blast out “In The Mood” whilst she sings bawdy new lyrics mocking Scobie, until a royalist shoots a gun in the air. All the couples promptly depart, leaving only a gang of virtually indistinguishable reactionaries in suits and hats to command the band and start dancing with each-other. This is Angelopoulos’ last, most devastating joke aimed at the fascist spirit, framing it as one that gradually denudes the nation of anything except a hall of mirrors for bullies. This cabal files out of the hall in the early morning, parading through the streets, bawling out an anthem in which they promise not to shed Greek blood, only that of traitors, and pass by a speechifying politician, making clear that the election has been carefully shorn of real democratic meaning.
This segues into a bizarre spectacle as a band of troubadours march and play before a jeep loaded with British soldiers, one of whom stands with two severed heads in his hands, whilst Orestes and other captured insurgents are marched through the streets to be imprisoned. We’re back now in a world Aeschylus could certainly understand, one of political messaging written directly in blood. A bleak circularity is underlined as they prisoners are loaded onto a boat and taken to the same island to be imprisoned where the Metaxas regime shipped its enemies. When Pylades is released after signing a denunciation of the radical cause, he’s a shamed and damaged man, but his recounting of the sufferings he and others were put through makes clear the impossibility of putting up a stand in the face of such dehumanisation. Finally Electra is called to the prison to collect the body of Orestes, who’s been executed without anyone being told. As the troupe bury him, they give him a round of applause, a farewell for an actor who’s played his role to the limit. The film’s very end presents a note of uneasy peace at least temporarily restored with a new generation flourishing, as the troupe return to work in the midst of the ’52 election campaign, the face of the latest uniformed conqueror emblazoned on posters around town. Electra helps her nephew prepare for taking over the role of Tassos. Angelopoulos films him through a gap in a curtain as he assumes the traditional opening pose, his head out of sight. The player has become abstract entity, the role eternal.