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Bresson and Others Spiritual Style in The Cinema
Bresson and Others Spiritual Style in The Cinema
by
Bert Cardullo
Bresson and Others: Spiritual Style in the Cinema, by Bert Cardullo
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Take Comfort, Take Caution: Tragedy and Homily in Day of Wrath ......... 1
Life and Nothing But: On Kore-eda’s Maborosi and Doillon’s Ponette ... 77
Getting Straight with God and Man: On Lynch’s The Straight Story........ 91
The Space of Time, the Sound of Silence: On Ozon’s Under the Sand
and Tsai’s What Time Is It There?........................................................... 103
Conclusion............................................................................................... 159
Dostoyevskian Surges, Bressonian Spirits: On Kerrigan’s Keane
and Bresson’s Une Femme douce
Bibliography............................................................................................ 195
Index........................................................................................................ 203
INTRODUCTION
AESTHETIC ASCETICISM:
THE FILMS OF ROBERT BRESSON
world-view, the overall effect has been a deeply human, finally humane
one—utterly free of condescension and utterly full of seriousness.
Bresson’s subject, despite the lack of reference in his work to
contemporary events, was clearly life in the twentieth century. Yet, in
answer to a question about his attitude toward the realistic treatment of
that subject, he responded: “I wish and make myself as realistic as
possible, using only raw material taken from real life. But I aim at a final
realism that is not ‘realism.’” And who is to say that his holy trinity of
humanity, nature, and the object world did not attain a higher truth than
the one attained through the pragmatic, empirical approach adopted by
most of his contemporaries? Where they saw the operation of freedom of
choice as inevitably joined to the necessity for action, Bresson saw free
will operating in tandem with divine grace. Where his contemporaries in
the film world saw the material interconnection of all things, he saw the
mystical unity of the spiritual and the material. Where they saw man’s
intuition into the fathomable workings of nature, Robert Bresson saw
man’s communion with supernatural forces that are ultimately beyond our
ken.
Indeed, his work seems to play out the sentiment once voiced by Léon
Bloy, the turn-of-the-twentieth-century writer who helped bring about the
Catholic renaissance in France that certainly marked Bresson’s life and
thinking: “The only tragedy is not to be a saint.” On the other hand, the
force for Bresson of such a sentiment may have been the product of his
reaction against the Sartrean existentialism that dominated postwar French
cultural life—the very period of Bresson’s emergence as a major
filmmaker. However, although spiritual essence clearly precedes material
existence in his films of that period, it could be argued that the films after
Au hasard, Balthazar incline toward the reverse, that Mouchette, Une
Femme douce, Lancelot du Lac, Le Diable probablement, and L’Argent go
beyond existentialism in their chronicling of a total collapse of moral and
ethical values in a world gone madly materialistic. L’Argent, in fact,
appears to be an endorsement of Bloy’s own early attack on the
corruptibility of money.
Au hasard, Balthazar itself was a radical departure in many ways, not
least because as an allegory of the Christian story, its use of a donkey was
the first indication that Bresson had left behind narratives with noble
figures in the mold of the country priest, Fontaine of Un Condamné à mort
s’est échappé, and Joan of Arc. In addition, as a passive creature—beaten
and broken in, nearly worked to death, then hailed as a saint, only to be
shot to death by an officer of the law—Balthazar prefigured the
protagonists of much of the later work, who, out of indifference or
Bresson and Others: Spiritual Style in the Cinema xv
world outside can barely be contained within the convent. From the
beginning, careful viewing reveals, Bresson’s characters are consumed by
an arrogance and pride that have the capacity to destroy. It is precisely
these flaws or sins that the novice Anne-Marie must overcome in Les
Anges du péché before she can die and redeem the convict Thérèse. By
contrast, Hélène, the femme fatale of Les Dames du Bois de Boulogne,
unrepentantly believes that she has taken revenge on her former lover by
luring him into marriage to a woman who (she later tells him) is a
prostitute, only because, in her all-consuming narcissism, she cannot
fathom the possibility of genuine, all-transcendent love between two
human beings.
Ironically, it was American champions of Bresson who, taking their
cues from the subject matter of the first half of his career, christened his
style “spiritual” (Susan Sontag, among others) or “transcendental,” a term
first used by the critic-turned-filmmaker Paul Schrader. (The great French
Catholic film critic André Bazin, who did not live to see most of Bresson’s
films, himself championed Journal d’un curé de campagne—in an essay
hailed by his English translator as “the most perfectly wrought piece of
film criticism” he had ever read—as “a film in which the only genuine
incidents, the only perceptible movements, are those of the life of the spirit
. . . [offering] us a new dramatic form that is specifically religious, or
better still, specifically theological.”) These terms continue to haunt
anyone writing on Bresson, be it in light of the nascently cynical tone of
the earlier films or the decidedly more cynical one of the later pictures.
For Bresson, in fact, was out of sync with the ecumenical spirit that seized
the Catholic Church in the 1960s, and while many of his films employ
Catholic imagery, they are almost all—early as well as late—characterized
by a particularly harsh strain of religious thinking closer to that of one of
the novelist Georges Bernanos, one of whose novels, as previously
indicated, inspired perhaps Bresson’s best-known film, Journal d’un curé
de campagne. In it, the gray gloom of the French provinces is matched by
an unrelieved focus on bleakness and cruelty. For Bresson’s priest is no
cheery, uplifting humanist but instead a man whose youth belies an
uncanny ability to penetrate the troubled hearts of parishioners who hardly
acknowledge his existence, and whose fierce dedication parallels his own
slow death from cancer.
Tone, theme, and point of view aside, Bresson’s films, from first to
last, trace one of the most disciplined, intricate, and satisfying artistic
achievements in the history of the medium. No less than D. W. Griffith
and Sergei Eisenstein, Robert Bresson sought to advance the art of the
cinema, to create a purely filmic narrative form through a progressive
Bresson and Others: Spiritual Style in the Cinema xvii
James Agee was right. One of the attributes of Day of Wrath (Vredens
Dag, 1943) to admire most is “its steep, Lutheran kind of probity—that is,
its absolute recognition of the responsibility of the individual, regardless
of extenuating or compulsive circumstances” (Agee on Film [1958].)
Critics speak often of Dreyer’s austere style and his treatment of religious
themes, but few recognize any tragic intentions on his part. The director
himself, however, writes in the foreword to his Four Screen Plays (1970)
that in the four films Passion of ]oan of Arc (1928), Vampire (1931), Day
of Wrath, and The Word (1955)—those that are generally believed to be
his best—he “ended up with a dramatic form which . . . has characteristics
in common with that of tragedy. This applies particularly to Passion of
]oan of Arc and Day of Wrath.” Dreyer was convinced there was a need
for a “tragic poet of the cinema,” and he felt that this poet’s “first problem
[would] be to find, within the cinema’s framework, the form and style
appropriate to tragedy.”
Insofar as that tragedy is concerned, David Bordwell’s plot summary
of Day of Wrath is characteristic of most writing on the film in that it
ignores the subject of Absalon’s responsibility:
Day of Wrath is the story of how, in seventeenth-century Denmark, Anne
falls in love with the son of Absalon, the old pastor whom she has married.
A subplot involves Herlof’s Marthe, an old woman accused of witchcraft
and persecuted by the church elder Laurentius. After Herlof’s Marthe is
executed, Anne and Martin share a furtive idyll. When Anne tells Absalon
of the affair, the old man dies. The pastor’s elderly mother Merete accuses
Anne of witchcraft. When Martin abandons her, Anne finally confesses to
having been in Satan’s power and is burned as a witch. (The Films of
Carl-Theodor Dreyer [1981])
Because the pastor Absalon is reticent and because we never see him
lust for his wife Anne, it is easy to fail to consider Day of Wrath as his
tragedy. But Dreyer begins the film with the ferreting out and burning of
Herlof’s Marthe as a witch precisely so that attention will focus
immediately on Absalon and his actions. Absalon seems almost to have
forgotten that he pardoned Anne’s mother, also accused of being a witch,
2 Take Comfort, Take Caution: Tragedy and Homily in Day of Wrath
years before when he was widowed so that he might marry Anne, half his
age. But his young wife is no different in function from his first wife: she
is his companion and the mistress of his house, not the object of his sexual
desire. Anne married Absalon out of obligation; and if she does not love
him, she has at least accustomed herself to him.
All is apparently well in Absalon’s world, then, at the start of the film.
The Herlof’s Marthe incident, however, changes matters. It reminds
Absalon of the sin he committed to obtain Anne as his wife, and it places
him in the position of sinning again, for Marthe asks him to pardon her in
the same way that he pardoned Anne’s mother. Absalon is thus faced with
a tragic choice: spare Marthe and sin again in the eyes of God, or let her
go to her death and incur guilt for having spared one witch (for selfish
reasons) and not another. He lets Herlof’s Marthe go to her death, and she
in turn pronounces the curse that he will soon die and prophesies for Anne
a fate similar to her own.
Even though Absalon dies and Anne herself will be burned as a witch,
Day of Wrath is—otherwise set during the worst years of the European
witch hunts—not a testimony to the powers of witchcraft. Witchcraft,
rather, is something Dreyer contrasts with the piety of Absalon.
Witchcraft—setting oneself up as a rival to God—is the gravest sin to
Absalon, just as forgiving witchcraft, which he did for Anne’s mother, is
the gravest sin that he, as a representative of God, can commit. I hesitate to
use the term “tragic inevitability” with regard to this film, for it is not
simply a tragedy of character. There is too much structural “arranging”
going on in it. Absalon to a large extent brings on his own doom, it’s true,
but there is a sense in which Dreyer makes an example of him for all the
world to see and be encouraged by. I stress that Dreyer, not witchcraft or
“fate,” is making an example of him. Or Dreyer the artist is his own witch-
god, which explains the choice of a pastor as tragic figure and of witches
as his antagonists: Dreyer wishes to register the artist’s power in the
universe alongside the forces of evil and the wrath of God.
Let me explain by saying that the view of tragedy I take in this essay is
the one first propounded by Bert States in lrony and Drama: A Poetics
(1971). States writes that
The idea that the victory inherent in tragedy arrives primarily in the earned
nobility of the defeated-victorious hero is actually much overrated as the
key to catharsis; he victory is rather in the poet’s having framed the
definitive fate for his hero-victim. In turning the tables on his hero so
exactly, getting the all into his one, he shows wherein the imagination is a
match for nature in getting her to participate so thoroughly in the fault.
This seems the most complete statement that can be made about
Bresson and Others: Spiritual Style in the Cinema 3
destructiveness, and when the poet can arrange to make it, as Shakespeare
and Sophocles have, he has posed the unanswerable argument against
reality in his effort to fortify men against the many forms of disaster. In
effect, he has said, “You may destroy me, but I have gone even further. I
have conceived the impossible destruction.” In other words, the force of
tragic catharsis consists in the poet’s having conceived a power beyond
Power itself; as such, it would seem to be not only a purgation but
something of a gorging as well.
Let us not forget, moreover, that Dreyer made Day of Wrath in 1943
during the German occupation of Denmark: surely one huge form of
disaster or destruction for the Danes. Of the film’s immediate historical
context, Ole Storm has noted that while
Vredens Dag can hardly be regarded as a Resistance film, . . . it contained
unmistakable elements of the irrationality that was characteristic of
Nazism: witch-hunting, mass hypnosis, assertion of power, and the
primitive, always latent forces which, in certain conditions, can be
exploited by any authority that knows how to license the gratification of
blood-lust as an act of justice; whereby a judicial process conducted
without witnesses or counsel for the defence culminates in a death
sentence passed on the sole basis of a forced confession. (Introduction,
Four Screen Plays)
sincerely repents his sin of pardoning Anne’s mother, but only when he is
confronted, outrageously, with the possibility of committing the same sin
again; and he dies at the outrageous admission by Anne that she has
betrayed him with his own son. Even as he suffers silently the guilt of his
original sin of pardoning Anne’s mother, so too he suffers silently the
revelation of his betrayal: he simply dies.
It was Samuel Johnson, I believe, who first complained of the
improbability of Lear’s proposal to divide his kingdom among his three
daughters according to how much each loved him. The same complaint
could be made about the staid pastor Absalon’s proposing to pardon a
witch and marry her young daughter: nothing in Absalon’s behavior
during the film, and no information Dreyer gives us about him, can
account for his going to such extremes to marry so young a woman,
especially when one considers the time and place in which he lives. But
demands for this kind of believability in a work of art miss the forest for
the trees. Like King Lear, Day of Wrath could be called, in J. Stampfer’s
term, a “tragedy of penance,” in which the enormity of the offending act
provokes the enormity of the punishment. Stampfer makes the important
point that King Lear is not a tragedy of hubris, like Oedipus Rex, but one
of penance:
[The] opening movement [of King Lear] leads not to dissolution,
exposure, and self-recognition, as in Oedipus and Othello, but to
purgation. And Lear’s purgation, by the end of the play’s middle
movement, is so complete as to be archetypal. By the time he enters
prison, he has paid every price and been stripped of everything a man can
lose, even his sanity, in payment for folly and pride. As such he activates
an even profounder fear than the fear of failure, and that is the fear that
whatever penance a man may pay may not be enough once the machinery
of destruction has been set loose, because the partner of his covenant may
be neither grace nor the balance of law, but malignity, intransigence, or
chaos. (Shakespeare Survey, 13 [1960])
Absalon himself repents, but it is too late, and there is no evidence that
matters would be different had he repented long before the film begins.
Marthe would still have dabbled in witchcraft and she would still have
sought sanctuary in Absalon’s home, since she herself had hidden Anne’s
mother and felt that the same favor was due her in return.
Dreyer has Absalon repent only when faced with the possibility of
committing the same sin again, and not earlier, not because this is why he
is being destroyed in the first place—for sinning monumentally and living
peacefully with that sin—but because Absalon’s late repentance, in Bert
States’s words, is what “rescues him from perfection in the process of
Bresson and Others: Spiritual Style in the Cinema 5
being doomed.” That is, Dreyer singled out the pastor for destruction and
invented his sin but had to have him repent belatedly to remind us of the
seriousness of his transgression. The sin is dim in Absalon’s own memory
at the beginning of the film and in our minds, as well, for having occurred
so long ago and offscreen. (Dreyer keeps it offscreen and in the past, I
think, because of its very improbability). Absalon, in other words, had to
appear flawed beyond his original sin of pardoning a witch and marrying
Anne. And his flaw is his tardiness in repenting, his willingness to tolerate
it in himself but not in his congregation, and least of all in Marthe.
Thus Dreyer makes him appear something less than irreproachable—
no small accomplishment in the case of Absalon, who strikes one at first as
being absolutely irreproachable. This is important, because the less
irreproachable Absalon becomes the easier it is for us to witness, if not
finally condone or participate in, his destruction. The destruction of a
flawless or completely and quickly repentant man is too easily rationalized
as pure accident or pure evil; of a bad man, as poetic justice. Neither is
paid much attention. But the destruction of the man in the middle—the
good man who has done wrong, yet has neither been perverted by his
wrongdoing nor has atoned for it—this is more terrible, precisely because
it is deserved, yet not deserved, and therefore inexplicable. We pay
attention to it.
Ironically, then, even though Absalon chooses God in choosing not to
pardon Marthe for her witchcraft and so could be said to be attempting to
atone for the sin of pardoning Anne’s mother, he still receives the
maximum punishment. He chooses God and dies, unforgiven (but still
loved) by his mother for having married Anne in the first place,
unforgiven by Anne for having robbed her youth, alienated from his son
who loves Anne as much as he does. And he is without a fellow minister at
his side, as he was at Laurentius’s side when the latter died in fulfillment
of another of Marthe’s curses.
Laurentius’s sudden death in itself must not be looked on as a
testimony to the powers of witchcraft. Rather, it should be seen as one
more punishment inflicted upon Absalon, one more price he has to pay for
the folly and pride of coveting a young woman and pardoning her witch-
mother in order to get her. He pays the final price in remaining unforgiven
by God Himself, Whom one might have expected to show some mercy
toward Absalon. That He does not is not an argument against God; it is an
argument, using one of God’s own as an example, for the fallibility of the
human and the inscrutability of the divine. It is an argument that the worst
in man—the worst or the flaw in a good man—is combated by the worst in
God or simply the universe, and as such it is a form of purgation: this is
6 Take Comfort, Take Caution: Tragedy and Homily in Day of Wrath
the worst that can happen, and from that we can take comfort. What will
happen to us cannot be as bad. Dreyer, finally, has been the engineer of all
this, as much to fortify himself against the many forms of disaster, to use
Bert States’s words, as to assert his own imagination’s place as a force in
the universe to be reckoned with.
I should like here to return to King Lear, about which J. Stampfer
remarks that “there is no mitigation in Lear’s death, hence no mitigation in
the ending of the play. . . . King Lear is Shakespeare’s first tragedy in
which the tragic hero dies unreconciled and indifferent to society.” Lear
dies, and there is no one from his family to carry on in his place: with him
have died Goneril, Regan, and Cordelia. Absalon dies unredeemed and
bewildered, but there is someone from his family to carry on in his place:
his son, who turns on Anne and, with his grandmother, accuses her of
witchcraft in willing the death of his father. Day of Wrath ends with our
knowledge that Anne will burn as a witch and with the suggestion that
Martin will take over his father’s duties as pastor. Martin will occupy the
role Absalon filled after the death of his first wife, before he met Anne and
pardoned her mother: that of pastor, living with his (grand)mother. Anne’s
mother has been dead for some time (presumably of natural causes),
Absalon is dead, and Anne will die: the sin will thus be completely
expiated.
Matters will be returned to a state of grace, then. But we do not see
them returned to a state of grace. We do not see Anne burn, as we did
Marthe, and we do not see Martin become pastor. Dreyer’s overriding
concern is still with Absalon’s destruction, not his society’s redemption.
Whatever reconciliation we get at the end of the film occurs less in the
sense that wrong is righted than in the sense that wrong is counterpointed.
Absalon yielded to temptation with Anne, whereas Martin ultimately does
not do so; and Dreyer juxtaposes the chaos of Absalon’s life against the
newfound order of Martin’s so as to point up the irrevocability of that
chaos, as well as the tentativeness of that order.
Dreyer uses this technique of counterpoint again when he intercuts the
scene of Absalon returning from the dead Laurentius’s house with the one
of Martin and Anne in the parsonage, where she wishes Absalon dead. The
relationship between these two scenes might seem too obvious, especially
when Absalon remarks at one point on the strength of the wind that “It was
as if death brushed against my sleeve.” But Dreyer is not telling us here
that Anne is willing Absalon’s death, that even as she wishes his death, he
feels it coming. He is portraying Absalon’s own sense of his impending
doom, of his punishment for his sin. He sees trouble coming, or at least
Bresson and Others: Spiritual Style in the Cinema 7
uncertain; and he shows how simple it is to cross from one world to the
next with a single action. Martin rejects Anne at the last minute and
remains on the safe side of life.
To the visual style itself of Day of Wrath. I said at the start of this
essay that many critics have remarked on the austerity and stateliness of
Dreyer’s style. Paul Schrader, for example, writes that
the late nineteenth- and early twentieth-century Kammerspiele (literally,
chamber plays) were the immediate stylistic precedents for Dreyer’s films.
. . . In each of Dreyer’s films one can detect elements of Kammerspiele:
intimate family drama, fixed interior settings, unembellished sets, long
takes emphasizing staging, the use of gesture and facial expression to
convey psychological states, plain language, and a thoroughgoing sobriety.
(Transcendental Style in Film [1972])
One senses that by “good films” Dreyer means those (like his own
masterpieces) that attempt to create tragedy, where the kind of tension he
speaks of is essential and underlines another kind, which perhaps
constitutes the essence of tragedy: the kind of tension wherein the viewer
feels that the outcome of the action is inevitable at the same time as he
feels a certain measure of control over his own fate, that he himself is not
irrevocably doomed. He feels right up to the end, furthermore, that even
though the outcome of the action is inevitable, something could be done
along the way to alter the course of events. (Hence dramatic terms like
“turning point” and “moment of final suspense.”) Or that alternative
values exist somewhere, along with an alternative world. The alternative
world is peopled by Martin in Day of Wrath, as I have posited. And the
chaotic world of Absalon is suggested not only by the cutting but also by
the moving camera, which, in following clearly one object or person, turns
everything else into a dizzying blur.
Day of Wrath is an adaptation of a play, and Dreyer includes in it
offstage action to which he refers to in the above quotation—scenes that in
the film’s source, the historical drama Anne Pedersdotter by the
Norwegian playwright Hans Wiers-Jenssen, are only reported by
characters. (I want to stress that Anne Pedersdotter was an historical
drama, one concerned with the delusions, superstitions and ignorance that
existed in the past. Dreyer transformed the play into a tragedy.) I am
thinking specifically of Anne and Martin’s meeting in the fields at night
and Absalon’s return home from the dead Laurentius’s house. These
outdoor scenes themselves create a rhythmic tension in the film. But the
tension here does not derive from the intercutting of outdoor and indoor
scenes. It comes from the tilting upward of the camera one moment to the
trees above the lovers Anne and Martin, implying that God is judging their
sinful actions below; and the leveling of the camera the next moment at
the unhappy, fearful, penitent Absalon in the same outdoors to the
exclusion of the heavens above, implying that God is not present and will
not grant mercy to him. In one instance it seems that the world is inhabited
by a just and rational God, in the other that no such God exists. In this
way, the outdoor scenes give Dreyer further opportunity to dramatize the
two separate worlds he demarcated so tellingly indoors.
I have remarked several times in this essay on the reticence of
Absalon: his lack of reflection on, and of exasperation with, what is
10 Take Comfort, Take Caution: Tragedy and Homily in Day of Wrath
happening to him compared with Lear. This is the factor that has, up to
now, caused critics to look outside his character—namely, to witchcraft
and the mysterious—for the key to the film’s intentions. I want now only
to explain more precisely Absalon’s silence, almost his absence, since it is
so unusual a trait in a character so important and so obviously intelligent.
Dreyer makes Absalon silent and passive because we are not so, or we
think we are not. Absalon’s behavior in the face of his misfortune, to us, is
one of the worst things that can happen: he does not object (like Lear); he
does not run (as Oedipus did from Corinth); he does not suspect or seek
counsel (like Othello). We can picture ourselves in all these actions. This
is a comfort: we think that we would fight back and perhaps prevail or
escape, forgetting momentarily what happened to Lear, Oedipus, and
Othello.
Thus, part of the art of Day of Wrath is that it beguiles us into thinking
we are different, and therefore better off, in a way that Shakespeare and
Sophocles do not; then it reminds us, through the character of Martin as
well as through its visual style, that we are vulnerable. In other words, it
gives us the greatest comfort, and it gives us good caution. If Day of Wrath
was, as Paul Schrader and Robert Warshow before him (in The Immediate
Experience) believe, one of the first films to attempt to create a “religious
system,” it succeeds less in the sense that it evokes God than in the sense
that it does for us what religion at its best, and art only rarely, do for us: it
makes us feel that we are chosen at the same time as it makes us feel we
are expendable or incapable.
NEOREALISM OF THE SPIRIT:
ON ROSSELLINI’S EUROPE ’51
I got the chance to see Roberto Rossellini’s Europe ’51 (1952) again
recently, now that it has finally been released on videocassette. And I think
it would be appropriate briefly to discuss this underrated film, since it has
several points of intersection with other films adopting a spiritual style.
The first is the crossroads known as death: a woman is taken unawares by
death in Europe ’51, only to find her spiritual center as a result. The
second point of intersection is children, for the death of a child incites the
psychological transformation along with the moral quest of the heroine in
Rossellini’s film. The final point of intersection more or less subsumes the
second one: the cinematic style known as neorealism. But, unlike some of
the best neorealist films from Italy or (lately) Iran, Europe ’51 does not
have a child as its main character or the lot of children as its chief subject.
Nor, unlike the Italian Vittorio De Sica’s Shoeshine (1946) or the Iranian
Samira Makhmalbaf’s The Apple (1998), is Rossellini’s film neorealistic
in content. For in it Rossellini does not treat, except tangentially, social,
political, and economic problems—like long-term unemployment,
grinding poverty, and gender discrimination—as they affect common
people in the wake of devastating worldwide war or tumultuous religious
revolution.
What Europe ’51 adopts, however, is a neorealistic style. Essentially,
this means that its cinematography does not exhibit striking angles,
exhilarating movement, or clever cutting. The composition of shots does
not startle us through its ingenuity; instead, the mise en scène in is clear-
eyed rather than ingenious, detached or reserved rather than flashy. What
Rossellini focuses on at any given point is more significant than the way in
which the director focuses his (and our) attention. Yet reviewers at the
time of this film’s release (to be succeeded by like-minded critics today)
passed judgment on its subject without taking into consideration the
(“styleless”) style that gives it its meaning and aesthetic value. Even as
they wrongly accused De Sica in the same year—1952—of making a
social melodrama with Umberto D., they charged Rossellini with
indulging in a confused, indeed reactionary, political ideology—moreover,
of doing so in an “obvious, slow-moving story.”
12 Neorealism of the Spirit: On Rossellini’s Europe ’51
The worldly life of Yasujiro Ozu (1903-1963) was, like that of many
another artist, very worldly. This is especially true of film artists, for no
one can live in a movie environment as in a Buddhist monastery. And no
film director is likely to get the chance to achieve such “purity” as Ozu’s
(more on this term later) unless he can deal with the rather less pure
circumstances that surround the making of all films.
Ozu entered films as an assistant in 1923, when he was twenty years
old, assigned to a director of light comedy. He had been born in Tokyo
but moved away with his mother while quite young. His father had
remained in Tokyo to manage the family business, so Ozu grew up
virtually fatherless—an interesting fact in light of the centrality of father
figures in his later films. Sent to a boarding school, he did badly and was
expelled. When he was in a prefectural (or public) middle school, he was
dispatched to the city of Kobo to apply to a good high school. Instead Ozu
went to a movie. He soon saw other films, by Thomas Ince and Rex
Ingram, and later he said that, if he had not seen them, he might never
have chosen the film profession.
But he did choose it, and, with the help of a friend of his father’s, he
got his first job. Ozu remained an assistant for four years. He had chances
to get ahead, but confessed subsequently, “The real truth is that I didn’t
want to. As an assistant I could drink all I wanted and spend my time
talking. Still, my friends told me to go and try, and finally orders came
through making me a full director.” There is no evidence that Ozu gave
up drinking and talking, but there’s plenty of evidence that he soon got a
reputation for hard work.
In 1927 he made his first film. He wrote the script with Kogo Noda,
with whom he also wrote the script of Tokyo Story in 1953, as well as
many other scripts. Most of Ozu’s early pictures were light comedies, like
the very first movie he worked on as an assistant. I have no intention,
though, of sketching his whole career for more than the obvious reasons:
some of the early films have disappeared, and the remaining ones have not
all been available in the United States. In 1982 the Japan Society of New
York showed the thirty-two extant feature films (out of the fifty-four Ozu
16 A Passage to Tokyo: The Art of Ozu, Remembered
directed, thirty-four of which were silents made before 1936), but few of
them were subsequently released to a wider public. Our Ozu, the Ozu we
know well, is mostly the latter Ozu, of such films, in addition to Tokyo
Story, as An Autumn Afternoon (1962), Floating Weeds (1959), and Late
Spring (1949). This is not an unbearable fate. Late Ozu would not exist
without the experience that preceded it, it’s true; but what we have is a
treasury.
That treasury is one of at least two that Japanese cinema has
bequeathed to us, the other being from Akira Kurosawa. Even as, in his
own nation, Kurosawa is called the most Western of Japanese directors,
Ozu is called the most Japanese of filmmakers by his countrymen, and an
American like me can see at least a little bit of why this is so. But such a
comment is a defining, not a limiting one. (Who, after all, was more
Swedish a filmmaker than Ingmar Bergman?) Kurosawa, a fine artist, is
an immediately exciting director; Ozu, a fine artist, is not. Kurosawa is
essentially a dramatist, Ozu a lyric poet whose lyrics swell quietly into the
epic.
The films of Ozu’s last period, the ones I know, tend toward an adagio
tempo, and are crystallized in loving but austere simplicity. His method is
one of non-drama, but not in any prosy, naturalistic, flattened sense. He
believes, along with many Japanese painters and draftsmen, that if you
select the right details—including words—and present them realistically,
you have created an abstraction that signifies a great deal more than
detailed realism. The drama, for Ozu, is in life itself, and his task is
therefore not to contrive but to reveal. Indeed, everything in an Ozu film
derives from his utter subscription to a view of life as infinitely sacred and
of art as the most sacred exercise in life—one whose purpose is not to
account for or explain life’s sacredness, but to document it. He serves,
then, rather than making anything serve him.
Around 1930, at about the time that Chishu Ryu emerged as a principal
actor for him, Ozu began to become the Ozu we now know, a serious
director chiefly interested in Japanese family life, in middle-class
existence. I underscore that the emergence of Ryu coincided with this
artistic deepening in Ozu; one may infer here that opportunity in this
instance evoked ambition. I underscore also that Ozu worked through
most of his career with three close colleagues: Ryu, the aforementioned
Kogo Noda, and Yuharu Atsuta. Teams of this kind have appeared from
time to time in film history and have usually produced superior results:
Ozu’s “team” is no exception.
Ryu himself appeared in every one of Ozu’s fifty-four films, at first in
small parts and eventually in many leading roles, including the father in
Bresson and Others: Spiritual Style in the Cinema 17
Tokyo Story. From 1941 (after a stretch of military service) Ozu had
Atsuta as his camera self, or, as Atsuta put it in 1985, as “the caretaker of
the camera”; and Atsuta was to serve as Ozu’s cameraman on a dozen
films. It was he who designed the short tripod to make the camera usable
at a height of three feet, a device that facilitated the now familiar tatami
shot—a hallmark of Ozu films—the perspective, in medium-to-full range
(rarely in close or from afar), of a Japanese seated on a household mat.
From the beginning, Ozu also had Noda as a script collaborator. In 1964,
Ryu said of this writing collaboration that “Mr. Ozu looked happiest when
he was engaged in writing a scenario with Mr. Kogo Noda . . . By the time
he had finished writing a script, he had already made up every image in
every shot. . . . The words were so polished that he would never allow us a
single mistake in the speaking of them.” Other good directors often work
otherwise. With Ozu, however, the result is not mechanical execution of a
blueprint but the fulfillment of aesthetic design.
In his own right Chishu Ryu has an extraordinary place in Ozu’s
oeuvre. He became, one could say, the vicar on screen for Ozu.
According to some critics, this is true in some of the earlier films in the
strictly biographical sense; and it continued, in the later films, in the
psychological and spiritual sense. Those who know all the available films
have said that the so-called Ozu feeling would have been impossible
without the actor who played what became known as the Ozu role. Ryu
was, of course, aware of this. He said in 1958, “Today I cannot think of
my own identity without thinking of him. I heard that Ozu once said,
‘Ryu is not a skillful actor—and that is why I use him.’ And that is very
true.” This also from Ryu—who was in fact close in age to Ozu—in 1985:
“Our relationship was always that of teacher and student, father and son. . . .
From the beginning to the end I was to learn from him.”
I don’t take either of Ryu’s two statements as an instance of modesty
but of affinity. Other directors have used personal vicars on the screen: for
example, the young Truffaut and Jean-Pierre Léaud. Other directors, too,
have wanted actors who were not interested in virtuosity—Bresson, for
prime example. But it is unique that a director should so long have used
an exceptionally talented (if “unskillful,” which I take to mean
uncalculating or unhistrionic) actor who was quite willing, with all the
modesty possible, to put that talent at the director’s disposal. The result is
not subordination but self-expression—of Ozu’s self as well as Ryu’s.
And I know of no better instance of this than Tokyo Story, which is the
most successful of Ozu’s four late films to which I have referred (all of
which have beauty). When it was made, Ozu was fifty years old and Ryu
forty-seven. Ozu, who never married, had been exploring, continued
18 A Passage to Tokyo: The Art of Ozu, Remembered
are all moments of deep and inexplicable poignancy, such simple and
ordinary sights that, as Tolstoy might have said, they cannot help but be
staggeringly important.
Because of these moments, because they are like stations on an
archetypal pilgrimage, I have often wondered about the tatami shot—
about its double meaning. For Japanese viewers, who were Ozu’s prime
consideration, it clearly has the embrace of the familiar; for them it is
almost essential for credibility, let us say. For foreign viewers like me,
what has come in the West to be known as the “Ozu shot” is an adventure:
not into something wild and strange but into a different species of
ordinariness. Through the power of the film medium, this director forces
us non-Japanese into the physicality of Japanese life, into a view of
existence that is part and parcel of decorum and relationships: the eye-
level of a person seated on the floor. I’m not asserting that sitting on a
tatami mat explains Japanese civilization (though it is the immobile
position of watchful repose from which one sees the Noh drama; from
which one partakes of the tea ceremony; and in which the haiku master sits
in silence and only occasionally reaches essence, in his poetry, through
extreme simplification or distillation). I do maintain, however, that the
tatami shot has a subtly implosive effect on the Western mind, especially
when we remember that it has no such effect on the Japanese mind. That
effect is at once humbling and empowering. It’s as if Ozu were saying,
“These are all tiny atoms I am showing you, from your own ‘tiny’ position
sitting on the floor. Yet in any one of them, enlarged as they are on the
screen, may be found the entire universe.”
Let me move now to Ozu’s treatment of time, as opposed to his
positioning of the camera in space. One side of the old couple’s living
room is a wide window that opens onto the street. A neighbor passes
during the brief opening sequence, stops, chats through the window, and
promises to look after their house while they are away. Then cut to
Tokyo. The cut is sharp, for in the 1930s Ozu gave up dissolves.
Eventually, he declared, “A dissolve is a handy thing, but it’s not
interesting. . . . Generally overlaps and fades aren’t part of cinematic
grammar—they are only attributes of the camera.” Tokyo Story has no
overlaps and almost no fades (there’s one on the old man at a certain point,
and, because of its rarity in Ozu’s oeuvre, the fade adds an elegiac texture
to this character’s plight)—a seeming paradox in a film that has as one of
its themes the passage of time.
Ozu thus seems to be telling us what we should already know: that
time is a mortal invention. Mortality may mark the progress and end of
existence, but time for its part does not move: people do. At any given
Bresson and Others: Spiritual Style in the Cinema 21
people whom the old couple see in Tokyo is just this woman: their dead
son’s wife. (Their own children ship them off to the nearby seaside resort
of Atami for a few days, ostensibly as a holiday but really just to get rid of
them for a while.) His parents themselves understand that he was a
difficult person to live with and not the most admirable of fellows;
therefore they urge the still-young widow to remarry and not to follow the
usual custom of remaining a widow.
Many have noted the symmetries—formal, narrative, thematic—in
Tokyo Story, and some comment on them seems apt at this point. Such
symmetries are important to Ozu but never become tiresome. For
example, two pairs of sandals outside a hotel bedroom door, precisely
placed, show that two people, en route through their lives together, are
spending this particular night behind that door. On a larger scale, Ozu
balances sequences. To wit: at the start, the parents go up to Tokyo to
visit their children; at the end, the children come down to Onomichi to see
their parents. The hometown neighbor who stops at the window in the
beginning, to wish the old couple bon voyage, passes the same window at
the close and consoles the bereaved old man.
Perhaps most important among these symmetries is the following: in
Tokyo, the old woman and the widowed daughter-in-law have a scene
alone together, a very moving one in which the old woman gives the
younger a gift and spends the night in her small apartment (on her dead
son’s marital bed, next to his widow), while the old man is out drinking
with some friends from the past. At the conclusion of the film, it is then
the old man who has the scene alone with the daughter-in-law, in which he
gives her the gift of his dead wife’s watch and tells her that the old woman
said her night in the little apartment was her happiest time in Tokyo. The
very last shot of Tokyo Story, like the first, is a passing ship.
But such symmetries can hardly be taken as explanations in
themselves, as symbols of the film’s intent. Like the symmetries in the
novels of Jane Austen or Charles Dickens, they almost seem, partly on
account of their very number, to be the artist’s way of warning us against
symmetries—of telling us that experience abounds in symmetries but they
do not by any means therefore illuminate the ambiguities and darkness that
lie beneath them. Note, too, the signs of Americanization in the film: the
box of soap flakes (Rinso), the baseball uniform hanging on a clothesline,
the Stephen Foster tune to which the schoolteacher-daughter’s class of
children sings Japanese words. These repeated motifs, like the
aforementioned symmetries, themselves appear secondary: unavoidable,
perhaps, but not as a result proof that Tokyo Story is a lament about the
Bresson and Others: Spiritual Style in the Cinema 23
Prominent in the poetry of the Middle Ages and early Renaissance was
a manifestation of one of the profoundest changes in human thinking: the
spiritualization of man’s attitude toward women. In the poetry of Dante,
for a prime example, physical desire was transformed into an earthly
image of heavenly love; true love still struck through the eye (“love at first
sight”), but it reached to the soul and thereby created a hunger for spiritual
rather than fleshly beauty, for romance rather than sex. The sight of
Dante’s Beatrice (whose name, of course, means “blessed”), in other
words, drove out all foul thoughts, her presence ennobled, and her
discourse was an aid to salvation. This Neo-Platonic optics of love was
explained in such works as the Commentary on Plato’s “Symposium”
(1468), by Marsilio Ficino, and The Philosophy of Love (1502), by Leone
Ebreo; yet such absolute love, we’ve since learned, is clearly the kind that
can be maintained over a long period of time only from a distance or in
death.
In any event, thus did lust become the love we all know, and that love,
either in whole or in part, is the subject of two “classic” films I recently re-
viewed—coincidentally, both in the same week. These two pictures,
Sundays and Cybèle and La strada, point up the distinction, not only
between sexual gratification and divine fulfillment, but also between what
the French auteur Jean Cocteau once called cinema and cinematograph.
Nowadays, as the Hollywood “product” more and more crowds out
American independents as well as European, Asian, and African imports,
it pays (if that is the word) to remember this distinction. Cinema, Cocteau,
said, conceives of film as an art and is as rare as genuine art (or genuine
religiosity, for that matter) always is; while “cinematograph”—literally, a
motion-picture camera or projector, or the material of moviemaking as
opposed to its spirit—concerns itself with commercial entertainment
produced by an industry and anathematizes art (though sometimes falling
28 On Bourguignon’s Sundays and Cybèle and Fellini’s La strada
And now that, metaphorically speaking, France has rid itself of one more
reminder of its martial and political folly, its collective subconscious guilt.
Such flaws as there are in Sundays and Cybèle stem from its periodic
lack of trust in its own substantial nature as a work of art; at such times as
the film becomes arty, Henri Decaë’s camera turns coy, bathing scenes in
a mistiness that is supposed to suggest mystery if not to make us misty-
eyed, or shooting for no intrinsic reason through keyholes, shutters, and
leaves as well as into the rear-view mirrors of moving cars. (It could be
argued, however, that since Bourgignon’s film announces with its
preliminary “outburst”—the scene of Pierre’s plane, on its strafing
mission, plummeting groundward toward the Vietnamese girl frozen with
fear—the theme of traumatic vertigo with its accompanying dislocation of
this Frenchman’s perspective, these shots may not be so extrinsic after all,
particularly when they involve Pierre’s own point of view.) But the
picture quite survives such moments of cinematic trickery, of self-
conscious aesthetics. This is not only because of Decaë’s otherwise
appositely stark black-and-white cinematography (where there is no room
for the “gray area” of an unconventional romantic relationship).
It is also, indeed in large part, because of the splendid work of the
movie’s central performers: Hardy Krüger (still professionally active today
as an octogenarian) as the man and especially Patricia Gozzi as the girl. If
there were no other reasons to see Sundays and Cybèle, Gozzi, who here
gives a performance of unusual depth and range, would be a compelling
one. She is beyond any doubt the most sensitive and beautiful pre-teen in
the history of the screen (having stopped acting at age twenty), making a
once-famous child star like Patty Duke seem about as authentic and
winning as a television commercial for McDonald’s. But, then again, the
film itself makes most Hollywood movies look like the creations of ad
men at Big Mac’s.
As, to be sure, does La strada (1954), which displays the economy of
means that Federico Fellini was to employ in the most impressive phase of
his career (from Variety Lights [1950] through 8½ [1962]). During this
time he was, above all, an observer, and observation requires a certain
measure of reticence, reserve, or remove. Insofar as he has a style in I
vitelloni (1953) and The Nights of Cabiria (1957), it isn’t narrowly
technical but rather broadly constructive: through juxtaposition, setting the
details of reconstructed reality side by side to point up a common
denominator, or, more often, to expose the ironic relationship between
dissimilar things. Like his neorealist forbears, Fellini tried to present the
world naturally, arranging events as little as possible in order to avoid the
mere creation of plots or entertainments. And since his subject in this
32 On Bourguignon’s Sundays and Cybèle and Fellini’s La strada
Fellini’s point of view is thus the exact opposite of the one that would
be taken by a psychological realist. The very being of these characters is
precisely in their not having any psychology, or at least in possessing such
a malformed and primitive one that any description of it would hold little
more than pathological interest. But each does have a soul—which reveals
itself here beyond psychological or artistic categories. It reveals itself all
the more because one can’t bedeck it, in Zampanò’s case, with the
trappings of conscience. Where he and the other slow-witted characters in
La strada are concerned, it is impossible to confuse ultimate spiritual
realities with those of intelligent reflection, aesthetic pleasure, or wedded
passion. And this film is nothing but these figures’ experience of their
souls and the revelation of that experience before our eyes. A
phenomenology of the soul, then, one could call La strada, or at the very
least (highest?) a cautionary phenomenology of the reciprocal nature of
salvation, the smallest unit of universal Catholic existence being two
loving souls or one human soul in harmony with the divine Christ.
If you don’t agree with the above interpretation, you have to conclude,
with La strada’s secular detractors, that because we see Zampanò’s
“change” only years after Gelsomina’s death and we haven’t followed him
through those years, we have not seen how his change occurred.
According to this argument, Gelsomina ends up being the protagonist of
La strada through the sheer pathos of her condition, whereas she should
have been the active agent of Zampanò’s internal change, through conflict
between him and her leading to a gradual, or dramatized, recognition on
his part. Everything depends, in a sense, on how convincing Anthony
Quinn (as Zampanò) is in the final revelation of his delayed heartbreak, his
mournful solitude. And, in my view, he is very convincing, giving the
greatest performance of his otherwise inflated career. So convincing is
Quinn that the tears Zampanò sheds for the first time in his sorry life, on
the beach that Gelsomina loved, made me connect their salt with the salt of
the eternal sea—which seems, behind him, to be relieving its own anguish
at the never-ending sufferings of man and beast.
Giulietta Masina, for her part, is infinitely enchanting in the first
starring role given to her by Fellini (her husband). A mime in the tradition
of Barrault, Marceau, and Chaplin, she uses her miming skills here far
more than language—which, after all, in so visual a medium as film can
sometimes mediate between us and our affective response to character—to
create the childlike character of Gelsomina. A loving, trusting, hopeful,
endearing, and enduring person, she has her spirit crushed, finally, not
(like adults) by the cumulative weight of experience but by the provisional
delinquency of grace. That delinquency kills the Fool before it does her,
Bresson and Others: Spiritual Style in the Cinema 35
Brought by his wife, the fisherman talks to the pastor after morning
service—and the pastor’s own spiritual bankruptcy is glaringly revealed in
their talk. Later comes word that the fisherman has committed suicide,
which brings the minister face to face with the truth that his own worst
suffering—as well as that of his flock—is now caused by his inability to
fulfill his vocation.
But through the instrumentality of another character, a hunchbacked
sexton with a wry, mordant yet exceptionally deep commitment to faith,
he is shown the glint of possibility, of light whose very promise or idea is
contained in this picture’s title. That glinting possibility consists in going
on, in living through the aridity and absence, in making continual acts of
faith precisely where faith is most difficult or even repellent. The film
ends at twilight with the pastor beginning the vespers service (even as
Winter Light began with a communion service), in a church with only one
or two parishioners in attendance. On the one hand, this clergyman is
slipping back almost desperately into clerical routine; on the other, he
continues to minister to the faithful, and the darkness of winter night has
not yet come.
This summary fails to do justice to the mastery Bergman revealed over
his materials in Winter Light. For one thing, his actors—Max von Sydow
as the fisherman, Ingrid Thulin as the teacher, Gunnar Björnstrand as the
pastor—could not be bettered. They had by this time become the perfect
instruments of Bergman’s directorial will, forming what was undoubtedly
the finest cinematic acting company in the world, one that the stage (where
Bergman began and, to some extent, remained) might still envy, or envy
even more, today. Here, as elsewhere in the “faith” trilogy, their work was
especially difficult, for they had to give human gravity to a stripped-down
exercise in God-famished theology.
That is, the film’s effect depends on the penetration in us of the
minister’s doubt, as well as the teacher’s hopeless love and the fisherman’s
boundless despair (which are meant to reflect, in their way, on the central
problem of religious belief). The spiritual problem is not merely stated in
Winter Light, as some commentators continue to assert; it is visualized or
externalized, as I described earlier. Still, to deal in physical film terms
with the complex metaphysical question of the existence of God and the
equally difficult-to-sustain phenomenon of human isolation or alienation
requires performances of a freshening, even frightening kind. And
Bergman got them in Winter Light, to create a solemn, spare, severe
artwork that is nonetheless full of strange, harsh beauty.
To go back now to something I said in the opening paragraph of this
essay, my reservations about the secularity and hedonism of our age—as
40 Early Bergman, or Film and Faith: Winter Light Revisited
opposed to the one that produced a “faith” film like Winter Light—are
those of an aging critic who sees an increasing number of “faithless”
movies coming along, yet who continues to hope (if not believe) that there
is more to love than lust, that the spirit is greater in importance than the
body, and that romance has as much to do with religious rapture as with
sexual transport. For all its white heat, in other words, the giddy fantasy
of your average romantic movie (let alone a porno picture) leaves me
alone in earthbound darkness, coolly and contractively contemplating the
state of my own connubial bond. Whereas the sober mystery of Winter
Light may have left me ice-cold, but it is glistening cold that seeks out the
expansive warmth of divine solace. And everything that so rises, naturally,
must converge.
SAINT CINEMA:
ON CAVALIER’S THÉRÈSE
Thérèse (1986) is a film about the love of the Carmelite nun Thérèse
Martin for Jesus Christ. Of Thérèse, who died in 1897 and was canonized
in 1925, one might be tempted to say, “She embodied the dementia of a
religious generation,” except that hers wasn’t a particularly religious
generation. Thérèse’s “dementia” is all her own, and all the more striking
for this reason.
Let me begin unconventionally for this unconventional film, with the
performance of the woman who plays Thérèse. Of Catherine Mouchet’s
acting in Alain Cavalier’s film, I must say that: it is always in the moment,
never in the clouds. And this is quite an achievement in a role whose
foundation is this woman’s overpowering love for Jesus Christ. How does
Mouchet realize her performance? In two ways. She makes sure that she
loves the person of Jesus Christ, not the idea of God. This is somewhat
easy, since she is playing a Carmelite nun, and the Carmelite order’s
raison d’être is its members’ love for the man who tells them again and
again, “I am life,” “I am life,” “I am life.” To the Carmelites, Christ is
husband, father, son; upon initiation into the order, each nun goes through
a wedding ceremony, and we see Thérèse go through hers. (The
Carmelites thus make explicit the implicit marriage of all nuns to Christ.)
In her white gown, with flowers in hand and in her hair, blushingly
accepting congratulations from her sisters, Thérèse begins to give us a
sense of Christ’s presence next to her. She’s convinced, so she convinces
us. There’s no need for gimmicks, for visions or voices, and Cavalier
intelligently gives us none. Mouchet had to create an objective correlative
for her love, however, if she was fully to give us herself as well as herself
in devotion to Christ. And that correlative was ready-made in the life
around her, in her fellow nuns, three of whom are her actual sisters!
Thérèse’s love of Christ is visible in her love for these women who are his
wives, his children, his mothers. Her youthful happiness, sincerity, and
self-sacrifıce are like a gift—a needed gift—from God to this convent of
older and in some cases dour women.
Mouchet is helped by Bernard Evein’s sets and Cavalier’s camera, and
even by her nun’s habit. Since we’re in a convent, moreover in one whose
42 Saint Cinema: On Cavalier’s Thérèse
reference in this lighting was Monet, but this is misleading, since the main
character in Monet’s paintings is the light—the human figures are
distinctly secondary and, where they occur, take on a certain motionlessness,
even shapelessness. By contrast, the human face is primary for Cavalier
and, in order to accentuate it, he has most of the light fall on the
foreground and very little of it spill into the background.
Cavalier thus edits within the scene through light and through
simplicity of design rather than “outside” the scene through cutting. In this
sense he is the theorist André Bazin’s ideal director in Thérèse (he has
made eight other films in a career that began in 1962). He is not Bazin’s
ideal director in another sense, however, since he doesn’t render the real
world on film but instead a theatrical set filled with faces. I can recall only
one shot of the outdoors (of a young nun fleeing the convent over a wall):
Cavalier doesn’t record the mysteries of God’s universe to be found there,
in the manner of Bazin; rather, he goes inside to tell the story of one
woman’s love of Christ. And once inside, he lights her and the other
Carmelite nuns; he lights people, not an environment. The result is that the
configuration of light becomes a metaphor for the Carmelite nuns’ lives.
There is no “background” to these lives—no concern with social and
political events outside the convent, little or no contact with anyone
outside, little or no information on each nun’s past. What the film narrates
is the absolute present, in which the sisters are simply themselves, their
bodies seen nearly without perspective, their words and actions
unaccompanied by background music. Nothing matters, or should matter,
except Christ’s presence in their midst and their total devotion to him. He
is the past, the present, and the future; he is united with them in eternity.
Cavalier neither brings us too close to the action nor pulls us too far back
from it, because his concern is not primarily with Thérèse’s “passion” and
not primarily with the mystery of Christ’s justice: it is with the marriage
of the two, of Thérèse Martin and Jesus Christ.
Bresson keeps us at a distance from the action of Diary of a Country
Priest because his concem is ultimately with the mystery of God’s justice
in its bestowing of limitations, stupidities, and failures on the curé, and in
its striking him down with stomach cancer—none of which the curé can
accept until the very end when he utters, “All is grace.” Appropriately, the
final image of this film is a cross—the cross on which Christ, at first
believing himself forsaken by his God, was crucified. The final image of
Thérèse is this young woman’s pair of shoes. She has died of tuberculosis
(though we do not see her die) at the age of twenty-four, and has happily
regarded her illness all along as Christ’s gift so that she can join him
sooner in heaven. She has taken her shoes off, as it were, so that she can
44 Saint Cinema: On Cavalier’s Thérèse
enter the marriage bed with Christ, the prospect of which she and another
young Carmelite had discussed with glee earlier in the film. There is no
mystery; there is only love, there are only Thérèse’s shoes, which trod
with humble and unswerving certainty a path leading directly to her Christ.
If there is no mystery, no tension, no conflict, wherein does the drama
of Thérèse reside? Isn’t it true that there can’t be any drama in Thérèse’s
story, since she is perfect, is a saint? She even says (humbly!) at one point,
“I want to be a saint.” Well, she became one in 1925: Saint Thérèse of
Lisieux, whose day was designated as October 3rd. Once she knows she is
dying of tuberculosis, she doesn’t even fight that: she accepts her affliction
as the benign will of Christ. The drama in Jacques Rivette’s La Religieuse
(1965, based on Diderot’s novel), to which Thérèse can be seen as a kind
of response, is in the resistance of Suzanne Simonin to her vocation, in her
longing to leave the convent, where she has been sent by her family
against her will.
Thérèse, in contrast to Suzanne, must fight to get into the Carmelite
order, and therein lies the only real drama in her story. Two of her sisters
have entered the convent before her, and the Church strongly discourages
her on account of her age—fifteen. With the help of her father, Thérèse
takes her case all the way to the Pope and is at first denied, then a short
time later approved. What other drama there is in Thérèse takes place
around her and serves only to set her saintliness in relief. Another young
nun, Lucie, has both a strong desire to leave the convent and a strong
sexual desire for Thérèse; the latter merely discourages Lucie’s passes in
as gentle and loving a manner as possible. For her part, an old nun reveals
to Thérèse that, before entering the convent, she had been married to a
man who died in a fall from a horse; she shows the solicitous Thérèse her
husband’s picture, which she has illicitly kept all these years. The mother
superior herself is a bitter woman who knows that some of the nuns would
like to see her replaced and that her convent does not enjoy a good
relationship with the nearby town. She quarrels sharply with the young
doctor who diagnoses Thérèse’s tuberculosis, refusing to administer his
prescribed treatments or to give her morphine for the severe pain. Thérèse
quarrels with no one, not even the mother superior, and she suffers her
pain without complaint.
Cavalier never attempts to “explain” Thérèse’s love affair with Christ
beyond giving the incident that convinces her of her vocation. At the start
of the film, she prays to Christ for the soul of a man condemned to die;
before he’s executed, he kisses the crucifix, and Thérèse interprets this as a
sign of her special relationship with Jesus. Cavalier doesn’t attempt to
explain, either, why four daughters from one family chose to enter a
Bresson and Others: Spiritual Style in the Cinema 45
humiliated”; “I only learned to know evil from the mouths of sinners.” But
Menou-Segrais sees something in Donissan that has long lain dormant in
himself: the most precious of the Holy Spirit’s gifts, spiritual strength,
which the pastor knows is of far more use to human souls than the savoir-
faire he has developed over a long and comfortable—yet, in his words,
empty—career. Menou-Segrais declares his perception in the film’s
second scene, after he finds that Donissan has nearly fainted from the
punishment long inflicted on his body by a filthy, bloodstained hair shirt;
and the older man sets the younger one on the road to the fulfillment of his
vocation as a doctor of souls.
In Bernanos’s novel, these two opening scenes are one long one. Pialat
and his screenwriter, Sylvie Danton, chose to break it into two for two
reasons. First, and most obviously, a movie has to move, especially when
its subject is as weighty as this one. Novels may have the luxury of long,
uninterrupted scenes in one place, but films rarely do. The reader’s mind
can dwell on such a scene—that’s what minds are for—but the viewer’s
eye wants to see—it must see in order to know—and it’s happiest when
it’s on the move, so that it can see more: in this case, another room in the
priests’ residence, Donissan’s eremitic cell. This very principle of
movement is built into cinematic structure through the editing that goes on
within and between scenes (as here), and through cross-cutting, the
intermingling of shots from two or more scenes occurring simultaneously—
a device borrowed from the novel, yes, but intrusive there when used as
extensively as it is in films (and used less frequently by novelists since the
advent of film).
But there’s a second, more important reason why Pialat and Danton
divided Bernanos’s long scene in two, and it has to do with the visual as
well as verbal manner in which films tell a story—with the visual
information and suggestion that a film, without the novel’s facility for
digression through description, must compress into a scene that is literally
not moving. Indeed, since Under the Sun of Satan is so contemplative,
there is very little camera movement within scenes—I recall only a few
slight pans—as well as a reliance on the two-shot and the long take, as
opposed to cutting from face to face, when two people are in conversation,
which is often the case in this film. (When cutting is used, as in the very
first conversation between Donissan and Menou-Segrais, it’s used so much
that whatever visual interest was created through the initial alteration of
shots is soon used up: what remains in its place is visual division, if not
opposition.)
Under the Sun of Satan begins with the somber, ominous music of
stringed instruments (composed by Henri Dutilleux), which we will hear
Bresson and Others: Spiritual Style in the Cinema 49
joining the two stories in the countryside outside Campagne; also, the
director and screenwriter have Part II occur only a few years after Part I,
so that Donissan still has visions of Mouchette. The priest thus gets the
initial focus he requires, the editing itself quickly establishes that his and
Mouchette’s stories will join up, and more of a connection is established
between the power he exercises over her and the power he fails to
exercise, in Part II, over a dead boy.
Donissan comes upon Mouchette after she has killed her lover, the
morally as well as financially irresponsible Marquis de Cadignan, who had
got her pregnant but refused to run away with her to Paris; and after she
has been turned down for an abortion by her other lover, Gallet, the
unctuous local doctor and deputy to the national assembly, who also
rejects her remorse over the murder of Cadignan. He tells Mouchette that
because she fired at the marquis at such close range, his death has been
ruled a suicide, the case is closed, and she should not worry. The married
Gallet clearly wants to continue to have sex with the girl, which he does
during this meeting, and which even Cadignan did before she shot him.
The only child of an anti-clerical, domineering father, Mouchette is deeply
troubled and desperate in addition to being passionate and proud. And if
her men provide her with no solace, neither does religion, since she says to
Donissan that “God’s a joke. God means nothing to me.”
She is on her way to her dead lover’s grave when she meets Donissan,
and he unsettles her even more by reading her soul, by declaring her a
murderess and a fornicator. Mouchette is frightened by his miraculous
knowledge of her deeds, despite—or perhaps because of—the following
assurance from Donissan: “You are not guilty before God . . . You are like
a plaything, like a child’s toy ball, in the hands of Satan.” Like Satan’s toy
she is, too, when she returns home to her parents and commits suicide by
cutting her throat. Donissan had believed, correctly, that his ability to read
human souls was a gift from God. What he learns is that in God there is
Satan, and in Satan there is God: his God-given ability to read human
souls has resulted, not in good, but in further evil—the mortally sinful
suicide of a sixteen-year-old girl. Donissan madly tries to restore
Mouchette to God by rushing to her home, seizing her dead and bloody
body, and placing it upon the altar of Campagne’s church, where he kisses
and caresses it in full view of her astonished mother and a number of
parishioners. For this outrage he is relieved of his duties and sent for
“cure” to the Trappist monastery at Tortefontaine.
We next find Donissan in Lumbres, where he is pastor of a small
parish and is as revered by his congregation—and by pilgrims who come
from other parishes to confess their sins to him—as he was in Campagne.
52 On Pialat’s Under the Sun of Satan
relationship in crisis: Donissan’s, with God. And one could also say that
Under the Sun of Satan is a species of naturalism.
Unlike Martin Scorsese in The Last Temptation of Christ (1988),
Maurice Pialat has understood, as did Carl Dreyer and Robert Bresson
before him, that the fundamental requirement of an authentic spiritual style
is that it be grounded in naturalistic simplicity. So naturalistically simple,
and simply presented, is the rural world surrounding Donissan (illumination
by candlelight, as well as work and travel in horse-drawn vehicles) that,
for much of the film, we think we’re in the late nineteenth or early
twentieth century—until the priest returns from the incident with the dead
boy in Luzarnes as a passenger in a comparatively modern truck, and we
realize that his world is not so remote from ours, in reality or in spirit.
Satanism still thrives among us, as the latest news reports make clear; the
difference, however, is that Donissan’s Satanism grows out of profound
religious belief, not violent religious travesty, out of deep self-abnegation,
not gross self-aggrandizement.
Gérard Depardieu, who has acted for Pialat in two other films (for
whom hasn’t he acted?!), is Donissan, and he supplies generous amounts
of the internal conviction the role requires. To the physical awkwardness
of Bernanos’s priest, Depardieu adds bulkiness. I kept thinking during his
performance of Delmore Schwartz’s poem “The Heavy Bear Who Goes
with Me,” of how the “withness” of Depardieu’s body stood in such stark
and humble contrast to the flight of his spirit, especially conveyed through
his searching, restless, mole-like eyes. Sandrine Bonnaire, who has also
previously acted in two Pialat films (in one of them, with Depardieu), is
Mouchette. Bonnaire is too old for the part—she was twenty when the film
was made and looks older—but she brings to it the same quiet fierceness
that made her so compelling in Agnès Varda’s Vagabonde (1985). She’s
another kind of vagabond here, one whose chiseled exterior belies a
seething, deracinated interior. Together, Bonnaire, Depardieu, and Pialat—
all three by their own admission agnostics, if not atheists—have created a
miracle of a film, and I for one thank God (and Satan!) for it.
MIRACLE MOVIE:
ON JARMUSCH’S MYSTERY TRAIN
It could be said that the true subject of such films of Jim Jarmusch’s as
Stranger than Paradise (1984), Down by Law (1986), and Mystery Train
(1989) is less the offbeat American landscape and the foreigners,
figurative as well as literal, who inhabit it, than filmmaking itself, the
sheer fashioning of motion pictures. Cubism was probably the first
movement that made the person, setting, or object depicted a pretext for
the artist’s exploration of the geometry of form, and it wasn’t long before
artists were creating truly abstract art, art from which the recognizable
world had been totally banished. Abstract cinema has been with us at least
since the work of Hans Richter, Viking Eggeling, and Walter Ruttmann in
the early 1920s, but, unlike abstract art, it has never gained a wide
audience, most likely because film, which can move and talk, seems
inextricably bound up with the human form and the thingness of this
world—with the representation of physical reality—in a way that painting
does not. Hence the divided impulse in a director like Jarmusch—and,
most notably, in Godard before him—between abstraction and
representation, between formalism and realism.
Both Stranger than Paradise and Down by Law were immediately
stylized by their black-and-white cinematography in an age of living color,
and each film had one foreigner among its three principal characters (not
to mention a “foreign” title)—a foreigner whose very presence in an
American film served to distance us somewhat from its already slim and
elliptical narrative, because that presence was not “explained” as it would
have been in a film of international intrigue or one about the immigrant
experience in America. Mystery Train has three narrative strands—and
strands is all they are—each of which is represented by one foreign
country: the first strand, entitled “Far from Yokohama,” follows a mod
teenaged Japanese couple, Jun and Mitzuko, on their pilgrimage to Elvis
Presley’s shrines in Memphis, Sun Studio and Graceland; the second
strand, “A Ghost,” remains with a gentle young Italian widow, Louisa,
waiting to ship her husband’s body back to Rome; and the third, “Lost in
Space,” chronicles the frustration and anger of the surly Cockney Johnny
at the loss of both his job (in a cotton warehouse) and his girlfriend. Jun
56 Miracle Movie: On Jarmusch’s Mystery Train
have Bergman’s “faith” trilogy and the picture of his that directly preceded
it, The Virgin Spring [1960].)
The fundamental requirement of an authentic spiritual style, then, is
that it be grounded in naturalistic simplicity, even abstraction, not in
widescreen pyrotechnics. The spirit resides within, in internal conviction,
not in external trickery, and of course it resides there for laypersons as
wel1 as the clergy, although you wouldn’t know this from the movies
listed above. All of these depict, if not Biblical scenes and the life of
Christ, then the lives of saints (or saints-to-be) and clerics. For films about
the triumph-cum-mystery of faith in secular lives, we must turn
respectively to the most Protestant of Catholic directors and the most
Catholic of Protestants, Robert Bresson and Carl Dreyer.
To be sure, each man created works about saints and clerics—Bresson
in Angels of the Streets (1943) and The Trial of Joan of Arc (1962), Dreyer
in The Passion of Joan of Arc (1928) and Day of Wrath (1943). But each
also attempted to portray the manifestation of divine grace, whether
overtly miraculous or not, in the existences of ordinary people; Bresson’s
Pickpocket (1959) and Dreyer’s The Word (1955) immediately come to
mind. And this mission of theirs has been taken up in our own godless era
by filmmakers as different as the English and the French: Ken Loach and
Eric Rohmer. So godless is the time in which we live, I might add, that the
religious element in both their films, Raining Stones (1993) and A Tale of
Winter (1992), has been missed by every other critic I’ve read. Which is
one of the reasons, I suspect, why each of these movies had to be made.
The appearance of God, or godliness, in a film by Ken Loach is
something of a surprise, since Loach’s socialism, even Marxism, doesn’t
exactly go hand in hand with a Christian view of the world. This English
director’s social consciousness, if not preachiness, has been on display, on
television as wel1 as the big screen, for over forty years in such movies as
Up the Junction (1965), a romance about class differences; Poor Cow
(1967), which investigated the dismal life of an impoverished young
mother; Family Life (1971), a protest against establishment psychology’s
oppression of the underclass; and Hidden Agenda (1990), whose subject is
the illegal operations of the British intelligence service in Northern
Ireland. As of the 1990s, Loach began tempering the stridency of his
militant vision with anarchic humor, which the workers of Riff-Raff (1991)
use to strike out at a hostile world, protect themselves from it, and draw us
into it. Humor continues to palliate in Raining Stones (1993), except that
now it is yoked less to subversion of the Tory political order than to
affirmation of the Catholic (not Anglican) religious one.
Bresson and Others: Spiritual Style in the Cinema 63
From the start, Raining Stones links its comedy to a Christian theme.
When we fırst see the unemployed protagonist, Bob Williams, and his best
friend, Tommy, they are out on the moors at dawn trying to steal a large,
uncooperative sheep, which recal1s the sheep-stealing shenanigans of that
quintessential divine comedy from the Middle Ages, specifically the late
fourteenth century, The Second Shepherds’ Play (whose ultimate concern,
like Ken Loach’s in this instance, is with Christ as the Lamb of God).
After they have caught and trussed the animal but failed to summon the
courage to stick or bash it to death, the two men drive with it back to
Manchester in Bob’s van, whose cab appropriately features a crucifix.
There they deliver the sheep to a “friendly” butcher who scoffs, “You said
lamb. This is mutton. You can’t give mutton away.” He nonetheless buys
the animal from Bob and Tom, although for a price that disappoints these
desperate characters, and all three begin the job of slaughtering it.
The very next scene confirms the symbolical1y ritualistic nature of that
slaughter in addition to pointing up one of the reasons Bob is so desperate
for cash: we see his seven-year-old daughter, Col1een, at a Catholic
church receiving instruction from Father Barry in preparation for her fırst
Holy Communion, at which, of course, she will ingest consecrated bread
and wine as if they were the body and blood of Jesus Christ. Colleen’s
father is obsessed with the idea that his angelic little girl must receive the
Sacrament in a new dress (and veil and gloves and shoes), which will cost
approximately 150 pounds; Bob refuses to listen to the argument of his
wife, Anne, and Father Barry that clothes do not the Communion make,
for he believes that his daughter’s outfit is a beautiful gift to God rather
than a mere adornment of the flesh.
This out-of-work plumber doesn’t have 150 pounds to spend on such a
godly gift, however, and his penury is soon compounded by the theft of his
van outside a pub—significantly, while inside Tommy tells a joke about
the miracles said to occur at the Catholic shrine of Lourdes. Bob must
have a van both to get work and to get to that work, so he borrows money
from loan sharks to buy another vehicle and to purchase Colleen’s
Communion dress. Then he sets about comic-pathetically trying to earn
income with which to pay his debts (welfare checks barely take care of his
family’s food and shelter): as a bouncer at a disco, where he’s the one that
almost immediately gets bounced for fighting with drug dealers (among
them Tommy’s daughter, Tracy), who presumably have free reign there; as
a supplier of sod to a local landscaper, which he can’t manage because
stealing it from local bowling greens proves too difficult; and finally as the
plumber he was trained to be, except that the only job he can get is at the
Catholic church, where Father Barry presumes Bob will unclog his dirty
64 On Loach’s Raining Stones and Rohmer’s A Tale of Winter
drains free of charge! When the loan sharks stop getting their payments
after a few weeks, they close in on Bob, wrecking his humble council
flat—itself nearly a shrine to the Virgin Mary—and terrorizing his wife
and child. He retaliates by stalking, then mugging his chief creditor in an
attempt to seize and destroy the evidence for his debt; but in the process he
accidentally kills the man.
Sick to his stomach and filled with remorse, Bob flees to the Catholic
church—passing two crucifixes along the way—where he tearfully
confesses to Father Barry. The priest gently scolds him for borrowing the
money in the first place and gives him a drink; then abruptly declares,
“Fuck the loan shark.” The hardworking, God-fearing Bob must not
confess to the police, insists Father Barry, for he has in fact done a good
deed in murdering the vicious, bloodsucking usurer. He has achieved
justice in the name of Christ and deserves his reward: forgiveness of his
debt (which occurs in a ritualistic burning of the devil’s ledger) and
sharing in his daughter’s first Holy Communion. This Bob does together
with his wife in the next scene, which concludes Raining Stones. Indeed,
the very last shot is of Bob, not Colleen, devoutly ingesting the eucharistic
wafer. He has much to be blissful about—not only the dissolution of his
debt, but also the retrieval of his stolen van and the presence of Jimmy the
atheistic Socialist at Colleen’s Communion along with his pal Tommy.
Jimmy is the man who commiserated with Bob earlier at the Tenants’
Association Hall by saying, “When you’re a worker, it rains stones seven
days a week.” Well, not on this Sun-day morning, and not for this man
who has been touched by God’s grace rather than been crushed beneath a
hail of stones.
Ken Loach freely acknowledges the influence of the Italian neorealists
on his work, if not on Raining Stones’ uneasy mixture of Marxism and
Catholicism. Like them, he shares a predilection for using non-
professional actors—Bruce Jones, who plays Bob Williams, is one of
them. Also like the neorealists, he employs contemporary stories, focuses
on recognizable or ordinary characters taken from daily life, and
investigates the social, economic, and political forces that determine their
existences rather than any psychological complexities they may have.
Loach himself has pointed to Bicycle Thieves (1948) as a kind of model
for Raining Stones, since, as in De Sica’s film, the theft of the family
breadwinner’s mode of transportation is integral to his narrative. But
Antonio Ricci never recovers his bicycle, although, like Bob, he too turns
to crime (on a Sunday!), and the Catholic Church is implicitly criticized by
De Sica for its inability to effect social change (as opposed to feed the
stomachs, along with the hopes, of the poor).
Bresson and Others: Spiritual Style in the Cinema 65
The internal lives of women or, better, the inner promptings of their
hearts continued to occupy this filmmaker in Tales of the Four Seasons, of
which A Tale of Winter (1992) was the second to be completed after A
Tale of Springtime (1990). One might expect environment or setting to
play a big part in the Tales, since their focus seems to be on the seasons as
motivating factors in human behavior. However, to judge from Winter, the
film under scrutiny here, the visual punctiliousness for which Eric Rohmer
has become known—but which he hasn’t always employed felicitously—
is absent. In its place we find a spiritual element or dimension reminiscent
of Bresson to complement his Marivaux- or Musset-like dramatization of
the psychology of love. The spareness of Rohmer’s cinematic style, with
its restrained camera and unobtrusive editing, has long reminded me of
Robert Bresson’s astringency; now his subject, though essentially comic in
form, recalls Bresson’s transcendence as well.
Félicié is one of those seemingly perverse, exasperating protagonists
who come right out of Bresson: the titular characters of Diary of a Country
Priest (1951) and A Gentle Creature (1969) are her cinematic forbears. A
Tale of Winter opens under the credits with a montage depicting this
young woman on holiday at the seaside, where she is having a passionate
affair with a man named Charles. By the end of the credits, Félicié and
Charles are at the railway station saying goodbye with every intention of
seeing each other again, but she accidentally gives him the wrong address
and never hears from him. It is five years later when the film actually
begins, back in Paris. Félicié, a hairdresser, has a four-year-old daughter
called Elise—the fruit of her affair—but no Charles; she lives with her
mother and shuttles between two suitors, a cerebral, sensitive librarian by
the name of Loïc and the owner of the beauty salon where she works, the
adoring but businesslike Maxence. Significantly, a1most all of A Tale of
Winter takes place between Christmas and New Year’s, when Félicié is
pushed into choosing between Loïc and Maxence, who has left his wife for
her and wants to take her with him back to his hometown of Nevers, where
he will soon open a new hair salon. One reason she finds the choice so
difficult is that neither lover stirs her in the way the mere memory of
Charles does; he is the one man she loved completely and he, or rather the
possibility-next-to-inevitability of his return, still haunts all her amorous
decisions.
Nonetheless, after explicating her dilemma, her indecisiveness, to her
boyfriends, her mother, her sister-in-law—among whom the two men are
surprisingly the most patient and understanding in the face of Félicié’s
seeming capriciousness-cum-opportunism—Félicié agrees to move with
her beloved Elise to Nevers, where she will live with Maxence and work
68 On Loach’s Raining Stones and Rohmer’s A Tale of Winter
in his beauty shop. But she is there only a short time before returning to
Paris, and what triggers her decision to leave is a trip with her daughter to
a Catholic church (which she had previously visited with Maxence) to
enjoy a Nativity scene. Now Félicié is not a true believer in the manner of
Bob the workingman from Raining Stones and Loïc the intellectual—she
does not attend Mass and, although she is against abortion, she says that
this is for moral, not religious reasons (are the two really so separable?).
However, her moment of clarification or illumination about her love-life—
that she must remain true to her one true love, Charles—occurs while she
is meditating, perhaps praying, in the Catholic church, as Félicié herself
admits, and that moment of grace is reinforced once she is back in Paris by
attending, with Loïc, a production of The Winter’s Tale (1611).
Shakespeare’s tragi-comic romance is set in a pagan era but, like many
a medieval Christmas or Easter drama, its main theme is rebirth or
resurrection, if not reincarnation (in which the strictly Catholic Loïc said
earlier he doesn’t believe, but the idea of which Félicié finds appealing),
the forces of death and hatred in the play turning miraculously into those
of life and love even as the old year becomes the new, or winter turns to
spring. Indeed, the scene from The Winter’s Tale filmed by Rohmer, and
emotionally responded to by Félicié, is the final one of rebirth and
reconciliation in which Hermione’s statue comes to life before the
overwhelmed Leontes, the husband who had wrongly accused her of
adultery years before. Charles himself comes to life, or reappears, shortly
after this performance as Rohmer first cuts several times to a mysterious
stranger driving toward Paris, then shows Félicié miraculously running
into and reuniting with this man—now revealed to be Charles—on a bus
on New Year’s Eve. The next day finds them at her mother’s home,
celebrating amidst family the birth of the new year as well as his return,
the return of her “sailor,” as Félicié calls him in what may be yet another
reference to a play on a similar theme, Ibsen’s Lady From the Sea (1888).
Actually, Charles is a chef, appealing yet somehow different, and we may
assume that Félicié and Elise will be moving with him to Brittany, where
he is set to open a new restaurant.
Whose hand is at work in this conclusion, we may reasonably ask,
almighty God’s or that of mere chance? It is, of course, impossible to say
for sure, but Rohmer nonetheless coyly presents us with the choice—albeit
an extreme restatement of that choice—in a conversation between Loïc
and Félicié following the performance of The Winter’s Tale. After the
purportedly unreligious Félicié tells Loïc of her illuminating visit to the
Catholic church in Nevers, he recites Pascal’s wager, which argues that
you run a far greater risk if you disbelieve rather than believe in God. If
Bresson and Others: Spiritual Style in the Cinema 69
you believe and it tums out that there is no God, what have you really
lost?; whereas if you disbelieve and God does in fact exist, you will spend
etemity in hell instead of heaven.
Appropriately, it is the literal-mindedly pious Loïc—who finds the
ending of The Winter’s Tale “implausible,” for whom, according to
Félicié, only what is written down or factually recorded is true, and who
discounts the possibility of Charles’s reappearance—who states the
rationalist’s calculating argument for believing in God and, by extension,
in God’s creation of the miracle at the end of A Tale of Winter. But Félicié
is no such rationalist—”I don’t like what’s plausible,” she declares; rather,
she embodies the dark side of seventeenth-century French rationalism
invoked philosophically in Pascal’s own Pensées (1670), dramatically in
the plays of Jean Racine, and cinematically, prior to Rohmer, in the films
of Bresson again. I’m speaking of Jansenism, which in its emphasis on
predestination or fatalism, denial of free will in favor of God’s will, and
insistence upon salvation solely through God’s grace as opposed to “good
deeds,” is much closer to the Protestantism of John Calvin than the
Catholicism of Ignatius Loyola. (Jansenism, Pascal’s wager, the
miraculous, and the time between Christmas and New Year’s all figure as
well in My Night at Maud’s, although there they are put to somewhat
ironic use, as they are not in A Tale of Winter.)
Félicié is more of a Jansenist than a Jesuit not only in her intuited
conviction that she and Charles are destined to meet up again, but also in
her tacit belief that God is a silent or “absent” presence in the affairs of
men whose will can never be understood. Perhaps God drove her to enter
the church at Nevers and absorb His revelation; perhaps not. Perhaps God
arranged Félicié’s reunion with Charles on the bus as well as the
prefiguration of that reunion in the production of The Winter’s Tale she
attends; perhaps not. Only He knows. Félicié doesn’t reveal what she
thinks about this subject, and in her silence may be imitating her God more
than one might at first believe. We are left to determine for ourselves what
happened or rather why it happened precisely in this way, and Eric
Rohmer has thus managed to put us where he wants us: beneath heaven’s
abyss, trying to decide whether to play the game of chance and possibly
cast our fate to the wind, or to trust in God’s ultimate inscrutability and by
implication that of his cinematic handmaiden.
As I suggested earlier, the cinematography of A Tale of Winter, by Luc
Pagès, is nearly ascetic: what we see are Paris and to a lesser extent
Nevers in winter, shorn of their picture-postcard or movie-travelogue
beauty. There are no superficially inviting colors or backdrops on the
screen in this film—not even during the opening sequence at the beach!—
70 On Loach’s Raining Stones and Rohmer’s A Tale of Winter
Like the products of the nouvelle vague, this movie treats character in
an untraditional and certainly unsentimental way; its plot is no real plot to
speak of, more a slice-of-life sketch; its attitude toward human behavior or
action is experiential or existential in the extreme, without lapsing into the
sometimes facile anguish and dread of absurdism; and its cinematic
technique is liberated, if no longer experimental, in the sense that the
handheld camerawork, zip pans, compulsively frequent traveling shots,
and ever-so-tight framing paradoxically call attention to themselves, to
their “filmicness,” in this purportedly realistic film, at the same time as
their conflicted presence organically underscores the paradox of the
central character’s life: her division or vacillation between isolation of the
self and commitment to another or others, between breathtaking motion
and suffocating inertia.
Benoît Jacquot is the director of A Single Girl, on whose script he
collaborated with Jérôme Beaujour. The fifty-year-old Jacquot has been
making his own films since 1976, after beginning in the cinema as an
assistant to Marguerite Duras. His earliest pictures, The Murderous
Musician (1976) and Closet Children (1977), have been called austere or
rarefied, even Bressonian, in execution; and at least four times during his
career he has turned to novels for inspiration, among them Henry James’s
The Wings of the Dove (1902), which he adapted to the screen in 1981
(and which was again turned into a movie in 1997 by the British director
Iain Softley), and Louis-Ferdinand Céline’s Voyage to the End of the Night
(1932), which he made into a film in 1988.
Well, A Single Girl can certainly be called spare in scope, if somewhat
pronounced or conspicuous in execution. Its antecedents, however, are
filmic rather than literary: Paul Mazursky’s spuriously honest An
Unmarried Woman (1978), which raises the collective problem of
unmarried (actually divorced) motherhood, selfhood, and sexuality
without really dealing with it; Robert Bresson’s abstractly spiritual A
Gentle Creature (1969), in which a woman who is married nevertheless
lives in unbreachable solitude with a husband she does not love, as she
yearns to get beyond a world where all is matter or materialism and the
human animal seems to behave in socially as well as biologically
preconditioned ways; and Jean-Luc Godard’s eclectically essayistic A
Married Woman (1964), which portrays twenty-four hours in the life of a
married Parisienne who is having an affair (and who finds herself
pregnant), for the purpose of creating a sociological study of women’s
place in modern culture, not with the object of displaying for the
umpteenth time conventional Gallic bedroom charm-cum-tristesse.
Bresson and Others: Spiritual Style in the Cinema 73
service waitress (who once did the same job at the Paris Sheraton before
quitting on account of the sexual harassment she experienced there) is
followed on her rounds through elegant corridors, whose lush ocher-and-
gold tones contrast harshly with the dirty wanness of the French capital by
dawn or by dusk. On the one hand, the camera calls attention to itself as
narrator in its rush to keep up with the hurtling forward motion of Valérie;
on the other hand, in its occasional stopping, remaining stationary, and
simply looking, sometimes at this young woman walking down a long
hallway, at other times—in what the French call temps mort—at nothing in
particular after she has departed the frame, the camera calls attention both
to the tedious reality of her work and to its dead-end or secondhand nature.
Valérie’s job, after all, requires her to do nothing more than enter
rooms, announced or unannounced, with a breakfast tray and wake people
up, occasionally to interrupt their lovemaking or otherwise invade their
privacy—an act, we soon realize, that is as much an invasion of this
willful maiden’s privacy, especially when she must endure passes from
older men. Still, she efficiently persists in her work during this first
moming, despite the fact that some of the harassment comes from male co-
workers who are sexually attracted to Valérie clad in a tuxedo jacket that
keeps slipping off, from female co-workers who are jealous of her good
looks and aloof style or attitude, even from a chilly woman executive who
peppers the new girl with questions about her employment history and
private life before peremptorily placing her on a yearlong probation.
So fast and determinedly does Valérie carry out her rounds that she’s
able to sandwich in a coffee break, a cigarette, and a few alternatingly
argumentative and apologetic telephone conversations with her secretarial
mother (calls that the daughter makes against the rules, in unoccupied
rooms that she has entered by using her passkey) before an hour is up in
this ninety-minute movie, and it’s time for our room-service waitress to
take a real break: her promised return visit to the waiting Rémi at the
overpriced, dingy café. They nearly miss meeting each other there; then, in
an attempt to get away from her boyfriend after a disagreement, she’s
almost run down by a car before he saves her—all of this encounter in a
cinematic style that alternates between the unsettling closeness of shot-
reverse shot and the intimate oneness of two-shot (a.k.a. American shot!).
Finally, after a hug, a kiss, and a whiskey, and with all the moral grace of
self-assured youth, Valérie swiftly as well as irrevocably breaks up with
Rémi on the grounds that their ardent love cannot last forever, they will
eventually split up anyway, and she’d rather abandon him than be
abandoned by him. End of romance, back to work.
Bresson and Others: Spiritual Style in the Cinema 75
Except that, after the camera tracks her back to the hotel’s entrance to
the tune of String Quartet No. 1 in A, opus 2 (heard for the first time here),
it doesn’t go inside with Valérie and we never see her there again, even
though she retains her job. In a jump cut to top all New-Wave jump cuts, A
Single Girl instead moves forward in time, without a cinematic transition
of any kind, to approximately one and one-half years later—which is a
way of pointing up the artifice of such smooth transitions themselves, as
well as underscoring the abruptness or bumpiness of some of life’s
transitions. Now sporting short, pixieish hair and clad in a sundress,
Valérie has a son about nine months old who she says resembles Rémi, in
addition to a new male companion whom we do not meet.
Her child in tow, she strolls with her mother through a park graced by
the pale light of early spring, and the two women first banter, then bicker
over family, boyfriends, and the future as Champetier’s camera follows
them around in a continuous traveling shot. At the end of their walk, as
well as the film, Valérie escorts her mother and baby down into the Metro,
where she leaves them waiting for a train as she heads up to the street, on
an escalator, toward a destination unknown. When we see her for the last
time, aboveground, Valérie is solitarily striding away from the camera,
which has come to a terminal halt in full-to-long shot; and as she
disappears gradually into the amorphous, anonymous crowd of
metropolitan Paris, the screen itself fades to black while the haunting
strains of Dvorak’s chamber music come up on the soundtrack.
Alone and still staunchly in search of herself, Valérie is nonetheless
still part of the lonely crowd, and she continues to wait on others in her
position as a hotel-restaurant employee. Moreover, she continues to be
connected or committed to a family that now includes not only her mother
and a brother, Fabien, but also a young son, with whom she appears to
have forged a strong maternal bond. I mention this last point because even
motherly love is no longer a given in what, at least in the West, has long
since become the age of narcissism bordering on solipsism. But Valérie
Sergent is interested in spirited self-discovery, not mindless self-worship,
and such an interest is commendable in a Euro-American culture that,
through its objectification of beautiful women, frequently arrests their
cognitive or intel1ectual development, their cultivation of their brains as
opposed to their bodies.
It’s surely no accident that Valérie bemusedly questions any attempt on
the part of Rémi and the waiters at the hotel—even of her female co-
workers—to define her as a pretty woman. She wants from that same
world the chance to make others aware of her capacity for thought or
thoughtful self-determination in spite of her inherent physical attractiveness.
76 Free Spirit: On Jacquot’s A Single Girl
(In this respect she is not unlike a proletarian progenitor of hers: Ruby Lee
Gissing of Ruby in Paradise [1993].) To be sure, a genuine thinker or
original mind this unlearned young woman obviously is not. Still, she has
the right to be recognized as an independent mental entity unto herself,
apart from her status as an object of male desire and female envy.
So mature is Valérie’s independence or selfhood by the end of A Single
Girl, despite her age—especially as her autonomous ego is luminously
conveyed. more than verbally expressed, by the dark-eyed, oval-faced,
olive-skinned, and svelte-figured Virginie Ledoyen—that she is able to
take on the role of single mother and thus recognize the claims of someone
other than herself: those of her infant son. Valérie plainly wants to have it
both ways and, on the evidence presented, is succeeding the last time we
see her. To what extent her having it both ways is a function of her youth
ahead of everything that dissipates youth, like life itself and the rigors of
manual labor, the film does not really consider. From Valérie’s point of
view—and to judge from the film’s own treatment of time—the present is
eternal.
LIFE AND NOTHING BUT:
ON KORE-EDA’S MABOROSI
AND DOILLON’S PONETTE
From France and Japan, we get two films about death, or rather about
the reaction of the living toward it. Maborosi (1995) is the first feature
from the documentarian Hirokazu Kore-eda (with a screenplay adapted by
Yoshihisa Ogita from Teru Miyamoto’s well-known novel [1978]), about
a young woman’s search to understand her husband’s inexplicable suicide.
This picture was photographed by Masao Nakabori, and the
exquisiteness—as well as thematic point—of his cinematography recalls
that of the great Kazuo Miyagawa. This visual stylist shot a previous
Japanese movie about suicide, The Ballad of Orin (1978), directed by
Masahiro Shinoda, who had earlier made yet another film on this subject,
Double Suicide (1969), which makes use of a fatal ignis fatuus similar to
the one summoned up by the very title Maborosi (Japanese for “mirage”).
Through their cinematographers, Shinoda and Kore-eda look to the
physical universe, the world of forests, oceans, mountains, and light, for an
explanation, transmutation, or at least encompassing of what happens to
people in their lives. In this both men are typically Japanese, as Shinoda
himself has argued:
I must categorize the films of the world into three distinct types. European
films are based upon human psychology, American films upon action and the
struggles of human beings, and Japanese films upon circumstance. Japanese
films are interested in what surrounds the human being. This is their basic
subject.
and violin, eschews the effusively maudlin here for the reticently
melancholy, which it will do throughout the picture as music shares the
soundtrack not only with dialogue but also with silence.
Abruptly, the scene shifts to a car in which Ponette’s father is driving
her to the scenic Rhône-Alps district of France, where the girl will live for
a time with her Aunt Claire and two cousins roughly her own age,
Matthias and Delphine. Just as abruptly, the father blames his wife’s
inveterately careless driving for the crackup that cost her life, despite
Ponette’s protest that the accident was not her mother’s fault. Then he
stops with his daughter at the crash-site, whose beautifully verdant and
mountainous (but unitalicized, and therefore frequently unsunny)
background is small comfort to the girl. The father’s intention is clear, if
perhaps ill-advised: to get Ponette quickly used to the idea of her mother’s
death, to make her accept it by recalling its circumstances and reiterating
its irreversible facticity. (“Mommy is dead,” he pronounces. “Do you
know what that means?”) To this end, he even has the girl attend her
mother’s open-casket wake at Aunt Claire’s house.
But Ponette has other ideas, and this will be her film, not her dad’s; not
the story of her father’s life after his wife’s death (the angle a conventional
or routine picture would take), but the story of a young daughter’s living
with her mother’s absence. This approach is announced by the very
manner in which the wake is filmed: with the camera in close on Ponette
and her cousins, not on the faces of any adults; only the other, anonymous
parts of their fragmented bodies are shown. Accordingly, after saying
goodbye to a tearful Ponette clutching her beloved doll, Yoyotte, Dad
departs on business for Lyons, to be seen again only twice: once during a
brief visit at about the movie’s midway point and then in the final scene or
dénouement. Before leaving, Ponette’s father gives her the memento of his
watch—that sturdy symbol of time-worn, earthbound adulthood—which
the little girl later tellingly hands over to Matthias as she expresses a desire
to visit her mother in heaven.
Lest the reader deduce that Ponette subsequently turns into a
melodramatic narrative pitting innocent, feeling, and imaginative children
against ill-tempered, stupid, and insensitive adults (which, to some extent,
Clément’s otherwise masterful Forbidden Games does), rest assured that
Doillon the screenwriter is careful to give his heroine at least one young
playmate who cruelly taunts her with the accusation that it was Ponette’s
own meanness that caused her mother’s death, and to provide another like
the otherwise sympathetic and funny Matthias, who flatly insists to his
cousin that “Dead people never come back. They can’t wake up.” For not
only is Ponette inconsolable in her grief (when told, “You shouldn’t be so
80 Life and Nothing But: On Kore-eda’s Maborosi and Doillon’s Ponette
sad,” she promptly replies, “Yes, I should”), she is nearly alone even
among her peers in her stubborn notion-become-conviction that her
mother might somehow return from the dead. After all, she asks as she is
fed the basics of Christianity by her Aunt Claire, if Christ can come back
from the grave, why can’t her dearest maman? Why, indeed. To be sure,
sweet Claire, like her son Matthias, quickly avers that humans cannot be
brought back to life on earth; they go instead to heaven to join the
resurrected Jesus. And Ponette’s father seems to agree when he tries to
dissuade his “crazy” daughter from praying for a miracle by arguing that
“God doesn’t talk to the living. God’s for the dead, not for us.” But his
opinion, uttered during his midpoint visit, is easy for the little girl to
dismiss, since she knows that her daddy doesn’t believe in God in the first
place.
Ponette begins attending nursery school with Matthias and Delphine
after her father’s second leavetaking for work in Lyons, and it is here,
amidst the games, quarrels, teasings, and boastings of children, that she
meets the one child with whom she forges a spiritual bond, Ada. This girl
introduces herself as a “child of God” or Sunday child, one who, according
to European folklore, can see supernatural phenomena in addition to
possessing the gifts of prophecy and healing; and it is she who coaches
Ponette through her trials and encourages her in her prayers, which the
latter offers up in the school’s private (Catholic) chapel. She is ushered
there by the understanding, unquestioning headmistress, Aurélie, who
leaves this four-year-old to supplicate all by her earnest self in “God’s
room.” For Ada has promised that if Ponette prays long and hard enough,
Almighty God may allow her to talk to her mom in person, not just in her
dreams. So desperate is the daughter to see her mother again, to embrace
every child’s image of love, goodness, and security, that she states her
willingness to die in order to do so.
But that won’t be necessary, as it was for two of her cinematic
predecessors: the similarly sanctified masochists Mouchette from the late
Robert Bresson’s film of the same name (1967) and Mouchette once again
from Maurice Pialat’s Under the Sun of Satan (1987), both of whom
commit suicide in their adolescence. The reason is that Ada (from the
Hebrew for beauty) and Aurélie (from the Latin for golden), along with
Claire (from the Latin for bright or clear) and a kindly female playmate
named Luce (from the Latin for shining light), prepare the way for what
appears to be Ponette’s sunny vision of her mother’s return to earth. That
way is also prepared by Champetier’s camera, which, in response to
Matthias’ autumnal assertion that “dead people never come back,” appears
to give him the lie by beginning to circle around Ponette in imitation of the
Bresson and Others: Spiritual Style in the Cinema 81
will forever alter you perspective on worldly life and living beings, at the
same time as it expands your idea of the realm of possibility or probability
within otherwise realistic, representational art.
Speaking of miracles, the real wonder of this film may not be in its
story but in the acting of its child protagonist by Victoire Thivisol. One
wonders what “performance” means to a girl so young, anyway;
nonetheless, Doillon helped Thivisol over the threshold from play and
fantasy—in which all small children indulge—into playing and
fantasticating, into making imaginative use of the materials of her own
young life, together with the lives of other youngsters who may actually
have suffered the irrevocable loss of a parent. That Doillon needed, or
thought he needed, a child psychiatrist (listed in the credits) in order to
accomplish his goal (as well as to assist in the handling of the young actors
who surround Ponette), as opposed to a Catholic priest, is an ironic
commentary not only on the godlessness of our age, or rather the elevation
of science to the status of a divinity, but also on the need for films just
such as Ponette to reinject a little sacred mystery into our lives.
Mystery comes into our lives through another path in Kore-eda’s
Maborosi, whose narrative is slender and—on its surface—simple. A
young woman, Yumiko, lives in a smaIl apartment in Osaka with her
husband, a factory worker named Ikuo, and their three-month-old son,
Yuichi. Everything seems to be fine until one day the husband commits
suicide by walking into the path of an oncoming train. Yumiko cannot
understand why, and the riddle of Ikuo’s death haunts her. In the course of
two to three years (indicated by a fade-out followed by a fade-in), she
marries again with a matchmaker’s assistance and moves to her new
husband’s home, in a remote fishing village where this erstwhile widower
lives with his young daughter and elderly father. Yumiko’s life seems to
have resettled until she goes back to Osaka for her brother’s wedding,
where the inexplicability of her first husband’s suicide envelops her again
as she visits first a coffee shop that they used to frequent, then the factory
where Ikuo worked, and finally the apartment building in which the two of
them lived with their infant son.
Now almost immobilized with incomprehension, even after she retums
home to the fishing village, Yumiko listens quietly as her second husband
tells her that his father (a retired fisherman) once spoke of the existence of
a strangely beckoning maborosi, a phosphorescent light, optical illusion,
or “foolish fire” that could lead sailors to their demise much like the
sweetly singing sirens of Greek mythology who lured mariners to
destruction on the rocks surrounding their island. “It happens to all of us,”
the present husband says, by which he means that anyone—and in
84 Life and Nothing But: On Kore-eda’s Maborosi and Doillon’s Ponette
Temps mort, like the cutaway, is itself the device of the realist
filmmaker who seems compelled to remain in, or return to, the real world,
the visual surface of a world momentarily bereft of his characters and their
story. Documentarian that he has been, Kore-eda appears to want the
fiction he has created to give up some of its screen-time to the real or
physical world in which it is taking place, to the one from which it was in
fact drawn, for the purpose of drawing attention to the primacy, mystery,
and imperturbability of that world.
The cinematographer Nakabori’s exclusive use of natural light
underscores this universally enigmatic, impenetrable quality, for the
screen, as a result, is often dimly (if not obscurely) illuminated.
Furthermore, the gentle color scheme of Nakabori’s palette is coolly
overlaid with a tint of blue-green, even as the curve and flow of the actors’
bodies stand in stylized, almost eerie contrast to the patent geometry of
Japanese interiors—the explicit rectangles of relatively unadorned
windows and bare walls, which are made all the more explicit by light that
frequently falls in horizontal planes, thus making the frame seem very
delicately striated.
Paradoxically, then, Nakabori and Kore-eda’s cinematic style could be
described not only as realistic but also as transcendental, a term that the
critic-turned-writer/director Paul Schrader once applied to the films of
Japan’s Ozu, France’s Bresson, and Denmark’s Carl Theodor Dreyer (and
that can be equally applied to the Australian Bruce Beresford in his
American-made Tender Mercies [1983], which, like Maborosi, unites in a
second marriage to a similarly bereaved man a woman who has suffered
the mysterious loss of her first husband—in this instance, to the chaos of
combat during the Vietnam War). According to Schrader, it is not
necessarily the function of transcendental style to depict holy characters or
pious feelings—that is, to deal explicitly with religion, as Ponette does;
rather, the alternative, perhaps even proper, function of transcendental art
is to express universal holiness or organic wholeness itself, which takes it
beyond the realm of spiritual style or religious cinema as previously
discussed.
Thus the covertly or implicitly Christian pictures of Bresson and
Dreyer, such as A Man Escaped (1956) and Gertrud (1964) respectively,
express the transcendent to the same degree as their movies with overtly
Christian themes, like the former’s Trial of Joan of Arc (1962) and the
latter’s Passion of Joan of Arc (1928); while the entire oeuvre of Ozu, a
director clearly working in a non-Christian tradition, like Kore-eda,
demonstrates the same depth of reverential insight as the work of his
86 Life and Nothing But: On Kore-eda’s Maborosi and Doillon’s Ponette
In the course of its 110 minutes, Yumiko does not miraculously get to
see her first husband again, though she may dream of him, nor does she
even get to fathom his motives for killing himself. In this regard her
experience is distinctly different from that of Ponette, who knows why her
mother died and who is able, through prayer, to will maman ever-so-
briefly back to existence. I won’t say that the difference between the
experiences of these respective main characters is the difference between
an adult’s and a child’s vision of the world. But I will say that this
difference is one of world view: Yumiko looks finally to circumstances, to
her surroundings, to bring her own deadened spirit back to life, whereas
Ponette looks almost from the start to the God within herself to invoke her
mother’s risen spirit. The Japanese film resoundingly succeeds at placing
its heroine squarely in the world, whereas the French one need hardly
struggle to drive its protagonist decidedly back into herself.
Put another way, the Asian work of art looks out, as Yumiko herself
does at the end of Maborosi when she comments to her father-in-law about
the weather; the European artwork peers within, like Ponette in the final
scene when, ensconced in her father’s departing automobile, she twice
pronounces in quick succession—for herself to hear more than anyone
else—maman’s psychological assessment that fille ought to stop
complaining and be content with her fortune. In Doillon’s movie, then, the
emphasis is on the self and soul-salvation, while in Kore-eda’s it’s on
otherness and natural communion. Together they paint as unified a picture
of the material world, and the place of the human spirit within it, as one
might wish to find, or, alternatively, as stark a contrast between Christian,
original consciousness and non-Christian, primeval congruousness as one
could hope to imagine.
GETTING STRAIGHT WITH GOD AND MAN:
ON LYNCH’S THE STRAIGHT STORY
material world that are devoid of the film’s human characters, for the
purpose of calling attention to the inscrutability and unassailability of that
world. Transcendental style also attempts to fulfill its mission by reveling
in the temporality or mundaneness of quotidian living—of working,
eating, washing, drinking, talking, shopping, walking, sitting, traveling,
playing, sleeping—at the expense of more dramatic activity such as
murder, mayhem, rape, robbery, even simple altercation (or its opposite
jejune romance).
So we get almost none of the latter “action” in The Straight Story,
which is the reason the film hasn’t gotten—nor will it get—much attention
from the press and consequently will not receive any awards. The very
nature of Alvin’s transportation (which moves at approximately five miles
per hour) means that the pace of his journey, and thus of the picture, will
be slow, unlike that of an action movie. Lynch is interested in this man’s
mental journey into his past via the people he meets on the road in the
present; mental journeys take a long time, for they are arduous; and,
although Alvin has chosen to travel by lawn mower for physical reasons,
one senses the suitability of his choice to the purpose at hand—his own as
well as David Lynch’s. That purpose is not merely a brotherly visit, or else
Alvin would not refuse proffered transportation along the way (which he
does do). He wants to suffer the hardships of his inner as well as outer
journey, since it is a penance for, or expiation of, past misdeeds, including
years lost to drinking and nastiness (toward his wife, now deceased, and
seven children) as well as to his falling out with Lyle (whom Alvin calls
the Abel to his Cain). This journey, then, is a gift that he is fashioning both
for his brother and his family, just as a craftsman might finish a fine
object, and it is a gift that he presents by the very fact of his arrival in
Mount Zion on the snail-paced lawn mower. Therefore Alvin must make
this trip alone and in his own way—this trip that at first looks so ludicrous,
even cranky, but that soon becomes a spiritual pilgrimage (not least
because of the serendipitous name of his final destination).
So determined is Lynch to get us used to his cinematic pace, as
opposed to the fast, factory kind we’ve become conditioned to expect, that
he has Alvin’s journey begin with a false start: the septuagenarian’s first
mower blows its engine a few miles from Laurens, so he must hitchhike
home to purchase another, used one at what is a considerable cost ($325)
for this pensioner. (This part of the Straight story may be true, but that
doesn’t mean the filmmakers had to include it.) As for the old lawn
mower, Alvin sets it on fire in his backyard with two rifle shots to the gas
tank in the film’s one ironic nod to the cinema of spectacle. Yet even this
bizarrely comic moment resonates with unforced seriousness in a movie
Bresson and Others: Spiritual Style in the Cinema 95
natural events, and we are left to wonder why: to imagine, that is, the inner
journey that Alvin takes, even as we witness his outward one; to have our
own spirits thus awakened at the same time as we observe the material
stages of Alvin’s trek in the most material artistic medium yet known to
man.
After his false start, those stages include an encounter with a pregnant,
teenaged runaway, who spends the night by his campfire and with whom
Alvin shares information about his family as well as wisdom about the
concept of family in general. Although probably the scene in The Straight
Story that comes closest to sentimentalism, this one works well because of
the irony at its heart: the two conversationalists are a teenaged runaway
who says her family hates her yet who is about to start a family of her
own, and a wizened old fellow who is a latter-day version of Robert
Warshow’s archetypal Westerner. A melancholy, intensely individualistic
loner, this figure is a man of repose and self-containment who seeks not to
extend his dominion but only to assert his personal value as well as
comport himself with honor, and who above all else resists the need for
others upon which the modern world insists, which Europeans accept as a
perennial fact of life, yet which Americans see as the lapse of Rousseau’s
natural man into the compromise and frustration of social life as we know
it. Alvin Straight is the (mid)Westerner in contemporary, socialized form,
if you will, the outsider who nonetheless dwells within the family circle.
And David Lynch or his screenwriters suggest Alvin’s ambivalence by
means of his private symbol for the family unit: a bunch of sticks bound
together so they won’t break, or a wooden bundle that the Romans used to
call a fascia and that, under Mussolini, became the Italian symbol for
family of a thoroughly insidious kind.
Menaced on the highway the next day by enormous, rumbling
eighteen-wheelers, lone Alvin is also lapped by a herd of bicycle
marathoners, who invite him into their camping area when they retire for
the evening. Why bicycle racers? Because each is the very image and
essence of what Alvin is not or is no longer: a physically adept young man
rushing headlong through life, obsessed with the finish line instead of
being attentive to the road that will get him there, preoccupied with the
ultimate destination rather than being mindful of the incremental journey
to that end. One of these bicyclists asks Alvin, in a friendly but telling
way, what the worst part is about getting old. Alvin thoughtfully replies
that “The worst part is rememberin’ when you was young”—an
ambiguous statement that sentimentalists will take as an exaltation of
youth in all its vitality or freshness but that a catholic realist like myself
reads as a denigration of youthful impetuosity as well as immaturity.
Bresson and Others: Spiritual Style in the Cinema 97
to Wiley Harker as the fellow oldtimer with whom he exchanges grim war
memories, to Russ Reed as the man who serves Alvin a beer in Mount
Zion. These people breathe authenticity, commitment, and understanding,
down to the way their clothes fit and their bodies move; they are never
what they would be in standard Hollywood fare: condescending country
caricatures, on the one hand, or miscast as well as underdirected urbanites,
on the other. The very best of the “small” performances is delivered by
James Cada as Danny Riordan, who may spend more on-screen time with
Alvin than anyone else in The Straight Story. Watch the concentrated
Cada’s restless eyes, and you’ll see an actor who fully comprehends his
character’s interest in Alvin Straight. As an early retiree with too much
free time on his hands (so much that he attends the volunteer fire
department’s staged fire), the cigarette-smoking Riordan is the type (like
my late father) who’s always nervously looking forward to the next
project, trip, event, visit, or holiday, and who finds that, for a few days at
least, he need look no further than Alvin for the absorption of his attention.
Two other small parts feature well-known actors who have either
worked with David Lynch in the past (Harry Dean Stanton, in Wild at
Heart and Twin Peaks: Fire Walk with Me) or have enjoyed a longtime
friendship with him (Sissy Spacek) . Stanton is on screen for perhaps two
minutes at the end as Lyle, yet his gratifying presence—consisting of a
halting voice, feeble walk, and tired look belied by a compassionate
core—continues to haunt my memory. Spacek, as the “simple” Rose with
her speech impediment and habit of building birdhouses, initially seems
like a refugee from the Lynch carnival of grotesques, but she gains in
gravity with each scene in part because she undercuts her secret scars with
unaffected warmth. Spacek’s excellence, like that of everyone else
associated with the making of this film, would come to little, however,
without Richard Farnsworth in the titular role.
Born in the same year as Alvin Straight, Farnsworth has worked in
movies since 1937 and has been everything from a stunt man, in Westerns
and Biblical epics, to a minor supporting player in The Stalking Moon
(1969) and The Duchess and the Dirtwater Fox (1976), to a prominent
performer in Comes a Horseman (1978), Resurrection (1980), and The
Grey Fox (1982). Tall, skinny, white-bearded, and weak-hipped (like
Alvin), quiet yet dogged, Farnsworth ended a two-year retirement to act in
The Straight Story, and the result is a valedictory performance of the
highest order. This aged actor understands the part of Alvin as the one
toward which his whole career has been moving, and that is the primary
reason he can lend such immense dignity to so otherwise unassuming an
old man approaching the end of his days. Farnsworth also understands that
Bresson and Others: Spiritual Style in the Cinema 101
playing a character Alvin’s (and his own) age is more about being than
doing, and therefore more about allowing the camera to penetrate into the
essence of that being than presenting to the camera a reality framed by
architectonic language. (Think about how much an overbusy actor like
Jack Lemmon, a mawkish one like Walter Matthau, or a performing self
[seal?] like Wilford Brimley would do or want to do in such a role, and
you’ll appreciate the minimalism of Farnsworth’s creation.) When
Farnsworth speaks, his gravelly voice lingers in the mind; as we look at
his wizened face, we read beneath it layer upon layer of meaning,
experience, consequence, and resolve.
He’s helped—yet could have easily been hindered—by Badalamenti’s
music and Francis’s cinematography. A1vin is in the autumn of his years,
even as The Straight Story takes place in September and October, but
Francis doesn’t make the mistake of prettifying the autumnal Midwest, on
the one hand, or of tarnishing it, on the other. He works here as he has in
the past, in such a color picture as Glory (1989) and in a black-and-white
film like Sons and Lovers (1960): by filling the world with color in its
infinite variety (or, mutatis mutandis, black and white in their multiplicity
of shades), yet with hues that are photographed in autumnal or otherwise
diminished light and therefore appear understated. The result is the visual
equivalent of combining poignance with exhilaration, pathos with wonder,
passion with anguish—precisely the mixed emotional tone Lynch’s movie
is trying to sound. And we get a similar mixture in Badalamenti’s plaintive
yet lilting score, which is rooted in the spirited tradition of bluegrass but
propelled by its elegiac incorporation of strings. Badalamenti, like Francis,
has collaborated with David Lynch before, but his best previous work was
for Paul Schrader in The Comfort of Strangers (1991), which itself mixed
emotional tones by suggesting the Byzantine quality of Venice and the
story taking place there at the same time as it acted as a momentary,
melodic balm to viewers’ troubled senses.
So masterful and unified is every aspect of The Straight Story that even
so seemingly minor a detail as the protagonist’s smoking habit fits into its
master plan. A1vin is warned early in the film by his doctor to quit
smoking, but he refuses to do so—even refusing to have his lungs X-
rayed. He likes his “Swisher Sweets” and he continues to puff on them for
the duration of the movie, even as his daughter (for one) smokes
cigarettes. But A1vin never lights a cigarillo while he is doing something
else, only when he is in a state of watchful repose. Consciously or not,
Alvin uses smoking to slow down his already slow-paced life, for the
purpose of taking in the fullness or richness of the peopled world around
him. He seems to realize that smoking is paradoxically a delicious moment
102 Getting Straight with God and Man: On Lynch’s The Straight Story
in time and, in its inutility, a savory moment out of time, a little artistic
world unto itself in the magical insubstantiality of its delicate puffs. And
this mystery that attaches to tobacco—the danger in its pleasure, the
foulness in its beauty, the arrogance in its evanescence—only enhances a
man’s appreciation of the mystery, the sheer multitude or denseness, that
underlies life’s dailiness, which is far more complicated and inspiriting
than most films or other artworks could ever make it out to be.
The Straight Story is one of the exceptions, of course, and I for one
thank God, man, and country for its transcendent union of human
redemption with the phenomenal redemption of physical reality. Not even
Bergman’s celebrated Wild Strawberries (1957)—The Straight Story’s
closest cinematic relative in its archetypal portrayal of an old man (played
by Victor Sjöström in his own valedictory performance) taking a long car
trip that turns into a life’s journey as well as the intimation of his
mortality—was able to achieve so organic a dual focus (partly because the
Swedish director’s films prior to this one had led progressively to the
rejection of religious belief). And this places David Lynch’s picture very
high, indeed, on my list of the greatest movies ever made—American or
otherwise.
THE SPACE OF TIME, THE SOUND OF SILENCE:
ON OZON’S UNDER THE SAND
AND TSAI’S WHAT TIME IS IT THERE?
while she gets ready for bed, she sees, and registers, yet another intimation
of mortality: her aging face.
The next day at the beach, where Marie and Jean are more or less
alone, the camera lingers in medium close-up on him as he stares out at the
distant, crashing waves while she relaxes at his side. Eventually he gets up
to go down for a swim, but Marie declines to join him: instead she naps in
the sun. After a while, she awakens to discover that her husband has not
yet returned; Marie then briefly diverts herself by reading a book she has
brought along before being forced to conclude, in a panic, that Jean is
missing. Lifeguards and the police search for him, but they find nothing,
and their only supposition is that he drowned. Marie, however, is left with
a host of unanswered questions. Was Jean’s death accidental or did he kill
himself? Is he really dead or did he fake his death and disappear? Is there
anything Marie could have done to prevent his drowning, or what did she
do to cause his disappearance?
Without answers, Marie closes up the couple’s summer place in order
to return to Paris, and with her return the first part of Under the Sand—a
little masterpiece of domestic-unease-become-mounting-terror—is over.
The second section, set mostly in Paris (and shot by Jeanne Lapoirie and
Antoine Héberlé in a format that one might term less glossy, except that
the film’s initial cinematographic format itself was somewhat muted in its
color range as well as in its light intensity), shows Marie Drillon’s life
without Jean. Or, more precisely, the second section of Under the Sand
reveals her radical refusal to admit that a life without Jean exists. Marie
may be “in denial,” but the appearance on the soundtrack, twice, of
Portishead’s song “Undenied” suggests that she will not be denied in her
desire to be reunited with her husband.
Not only does Marie behave as if he were still alive, Jean himself
appears as a living, breathing, talking entity, a human being—not a
specter—at least five times in his wife’s otherwise lonely apartment.
Naturally she sees him, and so do we. Our belief in what we see is
irrelevant, however; the woman’s belief is what matters, and Ozon boldly
chooses to make it tangible, not delusional. By doing so, this writer-
director begs some questions of his own—aimed at himself as well as the
audience of his film. To wit, who can actually accept, deep within herself,
the fact that her most loved one has vanished forever or is dead? (Think
here of George Sluizer’s not unrelated thriller The Vanishing [1988, 1993],
or especially of Hirokazu Kore-eda’s sober rumination on spousal suicide
titled Maborosi [1995].) And who wouldn’t, at least for a time, accept
madness as the price of getting that person back? Moreover, if love is all
it’s cracked up to be, can death kill it? If so—as in cases where people
106 On Ozon’s Under the Sand and Tsai’s What Time Is It There?
have lost their loved spouses, learn to love again, then re-marry—doesn’t
that make us wonder what love, in all sentient beings, really is?
In any event, Jean’s death or disappearance does not kill Marie’s love
for him. Like an ostrich with its head in the sand—not like a woman in
mourning, dressed in sables (the film’s French title, Sous le sable, cleverly
puns on this masculine noun, which means both “sand” and “sable”)—she
lives her private, social, and professional life as if her husband were still
around. At home Marie acts as if Jean were lying next to her in bed,
sharing breakfast, chatting with her about the events of the day. She even
buys him a tie. To their friends, Marie speaks of Jean in the present tense,
as if he simply were away on a business trip. Her best friend, Amanda
(also British), while not aware of the full measure of Marie’s denial,
advises therapy, only to be rebuffed.
Amanda’s advice brings to mind Freud’s likening of mourning to a
kind of madness that needs to be played out over time. But in
contemporary society one is supposed to return to work and routine after
only a few days of bereavement, with the result that Marie’s denial not
only makes her something of a social outcast, it also endangers her
livelihood. Amanda’s husband, Gérard, who is also the Drillons’ attorney
warns Marie, for example, to curb her spending because Jean’s assets,
should he not be found, will be frozen for ten years. She cannot escape
such reminders of her husband’s absence, the most unsettling of which
occurs during a lecture Marie gives to her English literature class on
Virginia Woolf’s The Waves (1931).
Reading aloud from the text, she stumbles as the loss of Jean suddenly
becomes real to her—as it should in treating a novel introduced as well as
divided by sections of lyrical prose describing the rising and sinking of the
sun over a seascape of waves and shore; a novel, moreover, that features
an absent character whose death becomes the focus for the other
characters’ fear and defiance of mortality. Jean’s death or disappearance
becomes real to Marie not only because of The Waves but also because
one of her students was a lifeguard who assisted her in Landes in the
search for her husband. When this young man approaches Marie in a
sympathetic way after she cancels the class on The Waves in mid-lecture,
she refuses to acknowledge that she remembers him.
Virginia Woolf recurs as a motif during Marie’s relationship with a
charming, handsome, single, accommodating, and middle-aged book
publisher named Vincent, to whom she is introduced by Amanda. Over
dinner with him, Marie recites from memory Woolf’s suicide note (“I have
the feeling that I am going mad . . .”); she also remarks that the novelist,
who heard voices even as Marie says she does, committed suicide by
Bresson and Others: Spiritual Style in the Cinema 107
walking into the Ouse river and drowning herself. Vincent responds with a
comment about British morbidity, but he nonetheless begins an affair with
Marie. Once, when they are having sex, she glances up and sees Jean
peering through the bedroom doorway. But this doesn’t disturb Marie: she
acts as if she expects her husband to understand what she calls her
adultery, and he apparently does. So much so that, at another point in
Under the Sand, Jean’s hands massage Marie’s body together with
Vincent’s while she masturbates. We see only the men’s hands on either
side of Marie’s recumbent, partially nude figure as the camera
photographs her from slightly overhead, in a stunning visual commentary
on the interrelationship-bordering-on-indistinguishability not only between
reality and fantasy, but also between life and death.
Yet Vincent can only be so accommodating of Marie’s inability to
separate herself from the memory—nay, what she thinks to be the
reality—of her husband. Vincent has known, or has believed, for some
time that Jean is dead, and he parts with Marie over her refusal to stop
practicing what he calls her charade. For how long has she been “in
denial”? The film is unclear about this matter, but its temporal
inspecificity is not a flaw, for Ozon wishes to suggest, I infer, that in a
sense time has stopped for Marie, that the present has become a kind of
eternal past where Jean still exists. The present begins to catch up with
Marie, however, in the person of Jean’s mother, who has her own reasons
to think that her son is still alive. From the nursing home where she
resides, this old woman bitterly argues to her daughter-in-law that there is
no history of suicide in the Drillon family; that Jean was taking medication
for depression (the used-up prescription for which Marie has already
found), which was the product of boredom with Marie and disappointment
that she never bore him any children; and that he simply faked his death so
he could begin his life anew, with another woman, somewhere else.
So shockingly denying, if not delusional, is the senior Madame Drillon
that, for the first time, even Marie begins to admit that Jean may be dead.
She has been in touch with the authorities in Landes since her return to
Paris, and, she declares to her mother-in-law, the police left a message on
her answering machine saying they have retrieved a body that matches
Marie’s description of her husband. Marie never returned the officer’s call,
as requested, but now she takes the train back to Landes for Under the
Sand’s scène a faire. There she meets with the lead investigator, who says
that a strong undertow caused Jean to drift out to sea, where he got caught
in a fisherman’s net and drowned. Then the coroner, who is also present,
reports tlıat the body has decomposed to such an extent that Marie would
not be able to identify her husband, but a DNA test, using tissue samples
108 On Ozon’s Under the Sand and Tsai’s What Time Is It There?
from the corpse and Jean’s mother (who therefore already knew of the
body’s retrieval during her meeting with Marie?), has confirmed with
ninety per cent certainty that the body is Jean Drillon’s.
Still, Marie wants to see the putrefied remains and does so, despite the
warnings of the detective and the coroner; we see nothing except the
dizzied, horrified expression on her face. When the coroner shows Jean’s
blue swimming trunks to Marie, she says she thinks they belonged to her
husband. When he returns Jean’s watch, though, she claims that it isn’t her
husband’s—despite the fact that this watch matches the description she
originally gave to the police. Whether the watch actually belonged to Jean
is less important, of course, than Marie’s rejection of any device that
would signify the cessation of her husband’s biological clock and the
concomitant continuation of her own. After that rejection, she
understandably returns, in Under the Sand’s final scene, to the beach
where Jean disappeared.
That beach is now cool, windy, and sunless, as the camera holds on
Marie in close-up when she sits down and stares out, crying, moaning, and
finally digging in the sand with her hands. Then Ozon cuts to another held
shot: this time a long one in which Marie, in profile in the foreground, sees
a man walking along the shore in the background. Sensing that he is Jean,
she gets up and runs toward him into the long shot, as it were, on which
the camera remains fixed until the screen abruptly goes to black before
Marie reaches the man. Is this in fact Jean? We do not know; we cannot
tell. The mystery persists at the end, and the problem of identification is
never “solved.” Marie’s love lives on, either in corporality or only in her
own mind. That she my have been right all along in believing that Jean
continued to live is less the film’s clever conceit—its “Macguffin,” to use
Alfred Hitchcock’s term—than its heartfelt reality. In any event, it’s not
important that we know whether Jean actually lives or lives only in
Marie’s imagination; in fact, Ozon may be suggesting that the one is as
good as the other, or that the imagination has its own reality even as reality
has its share of unbelievableness.
Ozon says he based Under the Sand on a personal experience he had at
the beach when he was a child: “Every day we would meet a Dutch couple
in their sixties. One day, the man went for a swim and never came back. It
was a shock for me and my family.” Such a traumatic event incites the
action of Under the Sand’s ninety-five minutes, but, as should be clear by
now, that action is largely static. A better word would be contemplative,
and no actress could have better embodied this essential quality of the film
than Charlotte Rampling (whose given name happens to be Marie Drillon
and who, though English-born, is bilingual). I saw her for the first time in
Bresson and Others: Spiritual Style in the Cinema 109
Liliana Cavani’s The Night Porter (1974), in which she made a bit of a
name for herself by playing a concentration camp survivor who resumes
the sadomasochistic relationship she had with a former SS officer. This
wasn’t her first venture into the bizarre: that occurred in Luchino
Visconti’s The Damned (1969), which takes place in Germany during
Hitler’s rise to power; and the bizarrerie of Rampling’s roles continued
with Stardust Memories (1980), where she played the woman who helped
Woody Allen to rape Federico Fellini. As a matter of fact, one could say
that Rampling has done more to reinvent the fetishistic nature of love and
death than any other screen actress.
So one can well understand the superficial reason why Ozon—himself
no stranger to the exotically erotic—cast Rampling as Marie in Under the
Sand. The deeper reason is that, since Ozon’s minimalistic film can be
reduced to the relationship between the camera and a character who for the
most part doesn’t talk about her feelings, he had to use an actress who
could communicate subtle psychological states without words. And this
Rampling can do, does do here, through gesture look, and phrasing (when
she actually speaks)—a Lauren Bacall with out the mischief, I would call
her. She first showed the ability to create inner torment combined with
emotional nakedness in Sidney Lumet’s The Verdict (1982), where she
was taciturn and true as a schemer eventually devastated by her scheme.
Now, older of course (fifty-seven in this film, though she doesn’t look her
age) and never before as attractive, she creates a woman who is clearly
intelligent, worldly-wise, even slightly stern or intimidating, yet who,
without any awareness of abnormality, continues to live with a husband
who is either dead or somewhere else.
That Rampling’s character in Under the Sand is not a young woman is
what makes this picture so different from Truly, Madly, Deeply as well as
the artistically inferior Ghost. It is impossible to watch Ozon’s movie and
not be reminded that European actresses like Rampling and Catherine
Deneuve continue to get mature parts in mature pictures that comparable
American actresses like Meryl Streep and Jessica Lange could never hope
to land in today’s Hollywood—where there are no such roles for women
and few such films for middle-aged men, for that matter. Indeed,
Rampling followed up her fine work in Under the Sand with two
performances opposite Stellan Skarsgård: first in Aberdeen (2000), where
she plays his long-divorced wife who is dying of cancer, and next in Signs
and Wonders (2001), in which Skarsgård and Rampling portray a happily
married couple who begin to grow apart after seventeen years of marriage.
(Michael Cacoyannis’s Cherry Orchard, made in 1999 with Rampling in
the role of Madame Lyubov opposite Alan Bates as her brother Gaev,
110 On Ozon’s Under the Sand and Tsai’s What Time Is It There?
itself arrived in the United States in the spring of 2002.) For their part, the
middle-aged men playing opposite Rampling in Under the Sand are the
dependable Bruno Cremer (Jean), a veteran actor well known for his
portrayal of Georges Simenon’s Inspector Maigret on French television,
and the gruff-looking yet smooth-acting Jacques Nolot (Vincent), whose
work may be familiar to those who have seen Claire Denis’s Nénette and
Boni (1996) or André Téchiné’s Wild Reeds (1994).
A middle-aged man is the only character to appear in the long (four to
six minutes) opening, virtually wordless scene of Tsai Ming-liang’s What
Time Is It There?, but we soon learn that he has died and he doesn’t appear
again until the end of the film [sic]. Like Under the Sand, this Taiwanese
film took its origin from an event in the life of its director and co-author
(with Yang Pi-ying): the death of his father in 1992. And, also like Ozon’s
picture, What Time Is It There? shares thematic as well as stylistic
characteristics with its auteur’s previous work, at the same time as it adds
existential depth and metaphysical anguish to what until now could be
seen merely as offbeat or unconventional, rebellious or even flippant. In
Tsai’s case, I’m referring to the teenaged disaffection of Rebels of the
Neon God (1992), the affected anomie of Vive l’amour (1994), the
hermetic symbolism of The River (1996), and the deadpan comedy of The
Hole (1998).
Tsai is one of three Taiwanese filmmakers whose films have begun to
be distributed in America; the other two are Hou Hsiao-hsien, represented
most recently in the United States by Flowers of Shanghai (1998), and
Edward Yang, whose Yi Yi (2000) won the Best Director award at the
Cannes Festival before arriving in North America. The new Taiwanese
cinema seems to be as nimble as that of Hong Kong, without the
commercial constraints, and as serious as Chinese film without being
burdened so much by the dead weight of an often mythological past. As
Tsai himself has observed,
Taiwanese film has begun to develop its own style without any political
influences . . . Now that it’s come to us we feel strongly that movies must
be personal and spring very much from one’s own heart. I think we’re
searching for a narrative style that is different from Hollywood’s . . . and
different from our predecessors in Taiwan cinema.
three concepts of time, space, and the time-space relationship as, at any
one time, they affect two of the picture’s three main characters. After the
death of the film’s patriarchal figure, one of those three main characters,
his middle-aged widow, becomes obsessed with the notion that his spirit
will be reincarnated and that she must ritualistically facilitate his or its
arrival (shades here of Marie Drillon). This she does by always setting her
husband’s place at the table; burning incense and saying prayers (led by a
Buddhist priest on at least one occasion); eliminating all light sources from
without as well as within; and by preparing his supper at midnight, which
she interprets as the time—5 p.m. in his new “zone”—at which the
evening meal would be served (hence one possible reason for the film’s
title). The widow gets this idea from her kitchen clock, which one day
mysteriously appears re-set seven hours earlier than the time in Taipei. But
it is her twentysomething son, Hsiao Kang, who has re-set the clock, even
as he obsessively re-sets every watch and clock he has or sees to Parisian
time.
One could argue that Hsiao does this because he’s grieving for his
father and wants to turn back the hands of time to when the old man was
alive, or that such a repetitive activity is the perfect escape from his
overbearing mother and claustrophobic home life, where in a sense time
has stopped. (The only noisy scenes in What Time Is It There? are those
between Hsiao and his mother as he tries to temper her compulsive effort
to invite her dead husband’s return.) But clearly Hsiao is also re-setting as
many of Taipei’s timepieces as possible because this is the only way he
can re-connect himself to a young woman he met on the street (yet never
sees again) in his job as a watch peddler, and separation from whom may
reiterate or intensify his separation from his father. Her name is Shiang-
chyi and, en route to France for a holiday of sorts, she convinces Hsiao
Kang to sell her his own dual time-zone wristwatch. (Hsiao needs
convincing because, as a Buddhist by birth, he believes it would be bad
luck for a man in mourning, like himself, to sell his watch; as a Christian,
Shiang-chyi says that she doesn’t believe in bad luck.) Such a watch will
allow her simultaneously to keep track of the time in Paris and Taipei—
thus the other possible reason for the movie’s title.
Not that Shiang becomes involved in a long-distance relationship with
Hsiao or anyone else in Taipei; in fact, she never refers to him again after
their initial encounter, nor is there any sense of love lorn in him despite his
obsession with Parisian time. And the lightness of this young couple’s
encounter, the fact that it does not lead to any romantic or even mystical
union, is essential to Tsai’s design. For he wants to show, not that they
yearn for each other, but rather that each yearns for a heightened
114 On Ozon’s Under the Sand and Tsai’s What Time Is It There?
awareness of the world she or he does not know, yet which to a substantial
degree determines the nature of their lives. This seems to be the
overarching reason why Shiang goes West to Paris, in space, and Hsiao
goes there in time. But he goes there in virtual space as well when he buys
a videotape of The Four Hundred Blows (reportedly Tsai’s favorite movie)
because it will enable him to see images of Paris. (Significantly, the only
other French film Hsiao could have purchased in this particular shop was
Alain Resnais’s Hiroshima, mon amour [1959], itself a kind of meditation
on East-West relations through the persons of a French film actress and a
Japanese architect and their respective “places,” Nevers and Hiroshima.)
What Hsiao sees in The Four Hundred Blows, however, is less Paris
than the existential crisis of a character caught between childhood and
adolescence, on the one hand, and neglectful parents (one of them a
stepfather) and a tyrannical public school system, on the other. Along with
Hsiao in his darkened room, we watch two scenes in particular from
Truffaut’s first major film: the one in which the fourteen-year-old Jean-
Pierre Léaud, as Antoine Doinel, drinks a stolen bottle of milk for
breakfast after having spent the night alone on the street; and a second
scene at an amusement park, where this boy flouts gravity by refusing to
stick to the side of a rotowhirl ride as it spins around with greater and
greater velocity. As someone who flouts time by setting even public clocks
back seven hours throughout Taipei, and as a son who himself seeks
refuge on the street from a mother more concerned with her dead
husband’s spirit than her son’s life, Hsiao can identify with the protagonist
of The Four Hundred Blows—even if he can see Antoine’s Paris only by
night or in the black and white of an overcast day.
What Shiang herself experiences in Paris, as an almost accidental
tourist who doesn’t speak French, is severe dislocation and even
dissociation. This is not the candy-colored, landmark-dotted Paris of
romantic movies; Shiang’s relationship to the city is relatively loveless as
she moves from her dreary little hotel to one café, small grocery, or cheap
restaurant after another. When she isn’t crowded into a subway car that
must suddenly be vacated because of “a serious incident,” she becomes the
second-hand victim on the street of an angry Frenchman’s pay-telephone
tirade. When Shiang gazes shyly at an Asian man standing alone on the
opposite platform down in the Metro, her face suggests a young woman
desperate to shed her loneliness for a little native-culture connectivity,
while his visage stares back at her as if she were an apparition.
So detached is this all-too-visible Asian outsider in a world of white
Europeans that human contact for her becomes what would be a nuisance
or disturbance to anyone else: the sound of loud noises and heavy
Bresson and Others: Spiritual Style in the Cinema 115
footsteps in the hotel room above hers. Sensing Shiang’s loneliness, Jean-
Pierre Léaud himself (fifty-eight years old at the time of this film) strikes
up a terse yet friendly conversation with her, in English, as they sit at
opposite ends of a bench outside a cemetery. Though not much is said,
Léaud does scribble his phone number down on a piece of paper, hand it to
Shiang, and introduce himself (as ]ean-Pierre) before the scene—as well
as their acquaintance—ends. (Léaud’s last such cameo was in Aki
Kaurismäki’s La vie de bohème [1992], a melancholic yet darkly humorous
meditation on the lives of artists, set, like What Time Is It There?, in a
surprisingly bleak contemporary Paris.)
Shiang does finally meet a young woman from Hong Kong who has
also come to Paris alone, as a tourist. But their friendship—the only one
formed in What Time Is It There?—ends unexpectedly after an
unconsummated lesbian encounter between the two women. This scene,
set in the Hong Kong girl’s hotel room, is cross-cut with two other sex
scenes in what, for this film, is a burst of quickly edited action. We cut
back and forth between Shiang and her would-be lover, Hsiao and a
prostitute copulating in the backseat of his parked car, and Hsiao’s mother
masturbating on the floor of her home before a candle-lit photograph of
her departed husband (autoerotism that makes Marie Drillon’s self-
stimulation in Under the Sand look mild by comparison). That none of
these scenes takes place between two people who love each other, or
concludes with tenderness of any kind, is telling. For Tsai, it appears, sex
is no more sensual, personal, or intimate than any other mundane act to be
performed in the urban landscape, be it Eastern or Western. In fact, the
sexual act gets less screen time than Hsiao’s urinating, which we watch
him do twice in his room at night from start to finish—into bottles or
plastic bags, because he is afraid he will bump into his deceased father’s
spirit if he walks to the bathroom.
Hsiao is asleep in his car when we see him for the penultimate time in
What Time Is It There?, as the aforementioned prostitute steals his suitcase
full of watches and slithers off into the night. That suitcase, or one like it,
then appears in the film’s final scene, which is set in Paris. Shiang-chyi is
sitting silently by a pond in the park-like area outside the Louvre,
apparently collecting her thoughts the morning after her aborted affair with
the woman from Hong Kong. Then a suitcase floats by—into and out of
the frame—atop the pond. An older man farther along the edge of the
water hooks the suitcase with his umbrella handle, brings it ashore, leaves
it there, and moves on. Shiang is now asleep. What Time Is It There? ends
with this older man—played by the same actor (Miao Tien) who played
Hsiao’s father in the opening scene—lighting a cigarette and walking
116 On Ozon’s Under the Sand and Tsai’s What Time Is It There?
away into an extreme long shot, in the background of which a large Ferris
wheel begins ever-so slowly to revolve. The father’s spirit has returned to
earth, Tsai would give us to believe, but why to Paris and not Taipei?
Perhaps this is where the old man is needed, as a guardian angel of
sorts to the beleaguered Shiang in a godforsaken, consumptive West that
should be regarded as the source of, rather than the answer to, the East’s
problems. His wife, after all, has an overgrown pet goldfish and her
hothouse-like plant (both of them constrained by walls of glass within the
already walled-in confines of the family’s apartment) as well as her son.
Indeed, Hsiao’s last act in What Time Is It There? (after his evening with
the prostitute) is to cover his sleeping mother with his jacket and lie down
next to her for some rest. The film thus ends in quotidian serenity, a mood
that has been broken throughout by cracked or dotty comedy, but also one
that has allowed for the continual raising of larger, epistemological
questions.
If the contrast between Tsai’s large questions or subjects—time as an
immutable, inexorable, incorporeal construct that humanity nonetheless
seeks to control or manipulate; space itself as an infinite construct that, on
earth at least, we have tried to render in convenient divisions such as East
and West; and the relationship among time, space, and matter—and his
film’s structural spareness suggests the existential absurd, this seems to be
the worldview that Tsai espouses. Such a reduced structure then becomes
Tsai’s realistic response to the diminished and disconnected lives he finds
around him in today’s “shrunken” world, lives such as Hsiao’s and
Shiang’s as well as those of Hsiao’s mother and father. Similarly, Tsai’s
emphasis, through long takes, full shots, and “dead time,” on the space that
surrounds those lives turns into a metaphorical attempt to privilege the
integrity, imperviousness, or permanence of the natural world over against
the insignificance and evanescence of the people who inhabit it.
It’s equally possible that the true subject of What Time Is It There?, as
the culmination of Tsai’s cinema, is less the droll Taiwanese landscape
and the characters, in both senses of the word, who inhabit it, than
filmmaking itself—the sheer fashioning of motion pictures out of celluloid
snippets in time. Cubism was probably the first movement that made the
person, setting, or object depicted a pretext for the artist’s exploration of
the geometry of space, to be joined by Futurism’s investigation of the
physics of time. And it wasn’t long before painters and sculptors were
creating truly abstract art, from which the recognizable world had been
totally banished. But film, which can move and talk, seems inextricably
bound up with the representation of physical reality in a way that painting
or sculpture does not. Hence the divided impulse in a director like Tsai—
Bresson and Others: Spiritual Style in the Cinema 117
and, most notably, in Jim Jarmusch before him as well as Godard before
him—between abstraction and representation, formalism and realism,
allocation in space and being in time.
That divided impulse carries over into Tsai’s work with actors. On the
one hand, like Jean-Pierre Léaud in Truffaut’s series of five films featuring
the character Antoine Doinel, Lee Kang-sheng (as Hsiao Kang) has been
the protagonist of all five of Tsai Ming-liang’s movies. Moreover, Lu Ti-
ching (as the mother) and Miao Tien have played Lee’s parents in each of
Tsai’s four previous pictures as well as in What Time Is It There? Others
in the cast, like Chen Shiang-chyi (as Shiang) and even the goldfish
“Fatty,” have worked with Tsai before. (Sets also reappear in his films:
Lee Kang-sheng’s home provided the setting for What Time Is It There?,
Rebels of the Neon God, and The River.) So there’s the sense that these
people (and that fish) are Tsai’s artistic collaborators in addition to making
up a familiar or recognizable family of actors, like the “repertory
company” that Ingmar Bergman regularly used.
On the other hand, Tsai’s actors are also his performative instruments
in the Bressonian sense. That is, some of them are not professionals or
were not before they began working for Tsai, and several have never
worked for anyone else. Bresson called his mostly non-professional actors
“models” and spoke of using them up in the creation of a sacred cinema
that would rival any other art in its ability to invoke mystery, ineffability,
or otherness. Tsai, who has praised the reticent “enacting” in Bresson’s
films (as opposed to the manufactured emoting of professionals to be
found in movies everywhere), similarly uses otherwise human figures as
inscrutable yet evocative chesspieces in the creation of his own finely
formal, poetically transcendent, immanently cinematic design.
Possibly there is some danger in loading What Time Is It There? with
more weight than it can bear. But unless we shed our reservations about
this film’s gravity or its director’s courage in disregarding almost every
convention that holds most pictures together, we reduce What Time Is It
There? to a piece of avant-garde eccentricity, even concentricity, designed
to keep us on the outside looking in. Similarly, unless we are stirred to
deep questions about the nature of love, illusion, and being in Under the
Sand, we reduce it to a piece of sentimental trickery designed to invite us
in and close the door on the outside world behind us. Which fate neither of
these extra-ordinary artworks deserves.
REALITY BITES:
ON KIM KI-DUK’S 3-IRON
facticity, and thus partakes of a subject that, to speak only of film, can be
traced back to two avant-garde movements of the 1920s and 1930s:
namely, German expressionism and French surrealism.
In the first part of 3-Iron, we meet a young man named Tae-suk, as
slender and lithe as a dancer, who breaks into a number of Seoul’s more
comfortable homes when their owners are away but never steals or
damages anything. He simply lives in each house as long as he can,
bathing and eating and watching television. As a sort of recompense for
the owners’ unwitting hospitality, Tae-suk waters their plants and does the
laundry; he even fixes things that may be broken, like a clock or a
bathroom scale. Then, when he sees the rightful residents returning, this
lone drifter quickly slips out, jumps onto his motorcycle, and moves to
another empty house. How does Tae-suk know that no one is home for an
extended period of time? He hangs handbills—restaurant take-out menus,
to be exact—on the front doors of houses, and if, in the course of a few
days, he sees that a particular flyer has not been removed, he knows the
owners are away and he can enter. Naturally, since no one else is in these
scenes in vacant homes, Tae-suk never converses.
Just as naturally, we quickly begin to wonder about the reasons for his
behavior. We are ready to treat it as just a prankish aberration until he
enters the residence of a young married woman named Sun-hwa, whose
husband is away, and part two of 3-Iron begins. Tae-suk doesn’t know at
first that she is there: she hides from him out of fear, yet follows him about
the house, fascinated. And since Sun-hwa is hiding, these two don’t
converse, either. Telephone messages inform us that her husband is
desperate to see her, that he is en route home and yearns for his wife
despite the coldness with which she has long been treating him. (With
good reason: Sun-hwa’s face is a patchwork of bruises that she has
received at the hands of her abusive husband.) Nonetheless, she remains
focused on, and spellbound by, this silent, precise, strangely gentle
intruder, who is startled one night to find Sun-hwa, no longer afraid,
standing by his bed staring at him. Even then they do not speak. Each
simply accepts the other’s presence—his that of a “punk”-like housebreaker,
hers that of a model by profession—indeed, seems to want it.
Still, Tae-suk withdraws before Sun-hwa’s husband appears. When
the latter does appear, a middle-aged man named Min-kyu whom his wife
clearly dislikes, he tries to make love to her—against her will. (He is the
kind of man, if there is such a kind, who keeps his glasses on during
lovemaking, or the attempt at it.) Tae-suk then intervenes to help Sun-
hwa, and it is here that we get the reason for the film’s strange title.
Almost thoughtfully, Tae-suk takes a 3-iron from Min-kyu’s golf bag and
122 Reality Bites: On Kim Ki-duk’s 3-Iron
drives three balls into the husband’s stomach, making him double over.
Such an action risks the ludicrous, or would risk it if Tae-suk’s behavior
up to now had been conventional. Since it is not, we can view this
particular addition as one more oddity. Min-kyu, of course, remembers his
treatment at Tae-suk’s hands and later gets the chance to use it himself on
his erstwhile assailant.
Golf and the driving of golf balls recur throughout the picture, not just
in these two instances. Apparently, well-heeled Koreans, like their
counterparts in Japan, have a passion for the game so strong that for them
it has elements of a rite (a particularly silent one, I might add), and a golf
club has an almost ceremonial glow—an earthly glow, and a secular rite,
which are meant to contrast starkly with the preternatural rite of passage
Tae-suk and Sun-hwa undergo and the transformative glow they take on in
the course of 3-Iron. All the more so, paradoxically, because of the
parallel Kim makes between the title of his film and the lives of his two
main characters. For a 3-iron may be one among a number of special golf
clubs, but it is also the least used or most neglected of clubs—except in
this picture, and except by analogy Sun-hwa and Tae-suk (as opposed to
the third member of this triangle, Min-kyu), whose own respective neglect
and marginalization are turned to almost otherworldly use by Kim.
Back to this world, for the time being: after giving Min-kyu the golf-
ball drubbing, Tae-suk waits on his motorcycle outside Sun-hwa’s home.
She comes out and mounts the rear seat of the bike, but again nothing is
said. They simply ride off together—to another empty house that he
knows awaits them. Matters darken only when, in one home the couple
enters, they find the body of an old man who has literally dropped dead.
Tae-suk and Sun-hwa wrap the corpse formally and bury it in the garden.
However, when the dead man’s son comes looking for his father and finds
a pair of intruders instead, he has them arrested. Sun-hwa is released to
her husband, who takes her home; but Tae-suk is imprisoned after he
confesses to the body’s whereabouts, and this marks the start of part three
of 3-Iron. (We don’t hear his confession, but we do see the beatings by
police that make him talk, as well as his violent golf-balling by a vengeful
Min-kyu.) An autopsy eventually reveals that the old man died of natural
causes, so Tae-suk is set free.
Yet some of the film’s most extraordinary sequences take place in his
cell. Even though it is white, concrete, and unfurnished, Tae-suk finds
ways in this little space to conceal himself from his warder. And it is these
quasi-metaphysical sequences that help us fully to comprehend not only
Tae-suk’s somewhat amused tolerance of the world as it is and his desire
to become invisible in it, but also the mystical bond that he forged with
Bresson and Others: Spiritual Style in the Cinema 123
Sun-hwa in part two—a bond that itself contrasts with the worldliness of
the city through which it winds. Indeed, it is this couple’s very silence that
helps to intensify the sense that they are airy dancers to a music only they
can hear, as they glide through the pedestrianism of everyday life. Tae-
suk and Sun-hwa thus suggest visitants, figures in very real surroundings
who are self-created abstractions: self-created because they believe, these
creatures who seem to have been waiting for each other all their lives, that
the world exists precisely in order for them to disregard it, however much
they may understand its practical workings.
What is being dramatized in 3-Iron, then, is an attempt at otherness,
the recognition of a private state of mind that may accompany us (as less-
than-extreme, or more earthbound, variations on Tae-suk and Sun-hwa) in
our trudging dailiness but that we shunt aside so that, daily, we can carry
on with the trudge. And what presses Tae-suk and Sun-hwa is not just a
hope for escape from the humdrum—it is fidelity to the private self. These
two want to live in some measure like others, yes, but they also want to
feel untrammeled by the world outside them. It is as if Ariel, released by
Prospero, had found his mate in this picture and decided with her to escape
life’s tempest. Tae-suk finds Sun-hwa again after he himself is released
from jail, and it is 3-Iron’s final sequence that provides the climax to a
film which, for a good portion of its ninety-five minutes, seemed only to
be neat and clever—not much more than a sophisticated twist, like Wong
Kar-wai’s Chungking Express (1994) and Tsai Ming-liang’s Vive L’Amour
(1995), on the general run of housebreaker films out of Asia. But from the
entrance of Sun-hwa to its closing scenes between her and Tae-suk, 3-Iron
stops being merely clever: it opens up on a kind of eternity that these two
characters themselves join to create.
The conclusion itself is eerie yet touching: Tae-suk and Sun-hwa may
be reunited, but she is the only one who can see him. Sun-hwa is with her
husband at home, where Tae-suk is also present—and not present: for
Min-kyu senses his presence without actually being able to see him. Sun-
hwa and Tae-suk will thus have their own, Platonic marriage even while
her marriage to her first husband goes on. And it is through the fidelity of
Sun-hwa and Tae-suk, each to his or her own private self, that they have
managed simultaneously to make a private union for themselves.
One possible explanation for this ultimate, all-surpassing union-within-
a-union is that, during his time in prison, Tae-suk achieved a higher level
of consciousness where he exists on a mystical plane at the same time as
he retains the capacity of taking on a physical form at will. Or the
contrary: during Tae-suk’s imprisonment, Sun-hwa achieved—during her
own connubial imprisonment—a higher level of consciousness that
124 Reality Bites: On Kim Ki-duk’s 3-Iron
enabled her to will him into physical form at the same time as she could
spirit him, as required or desired, to a mystical plane. Moreover, 3-Iron’s
final image, of the two of them standing on a scale that reads “0,” reveals
that Sun-hwa herself has entered Tae-suk’s mystical realm, if not through
her own agency then through the considerable powers of her own Tae-suk.
All physically impossible, you say? Yes, but that’s precisely the point.
What is physically impossible need not be spiritually so, particularly in so
representational a medium as film where the spiritual can be made to
appear corporeal or tangible. Kim obviously knows this, which is why he
leaves an escape clause, if you can call it that, for those viewers who are
irretrievably wedded to the material world. A caption at the end of 3-Iron
talks about the difficulty of differentiating dreams from reality, which
allows for the possibility that one of the leading characters, even each of
them, is unreal or oneiric. Ah, it was all a dream, then (though, again,
there are no visual indications that we are in a dream world). Or at least
part of it was. But which part, and whose dream was it? That of someone
inside, or outside, the picture? And is it only, finally, in the quiet of
dreams that we can preserve our private selves, unimpeded by the wake of
the world? 3-Iron doesn’t say. It just methodically ingests the golf-club
business and turns the ritual of this game into an ethereal nod to the
vernacular below—or apart.
In the end, the insinuating, oddly enchanting quality of 3-Iron is
irresistible, not least because it is distinguished from the start by the
wraithlike, black-clad body of Jae Hee (a.k.a. Lee Hyun-kyoon), rippling
through empty houses as Tae-suk, and by the equally tacit yet supplely
expressive countenance of Lee Seung-yeon as Sun-hwa. They are backed
up, as they had to be in their dialogue-free roles, by the natural sounds of
the city of Seoul, as well as by Slvian’s mood music for piano and violin
in combination with the melancholic tones of a female vocalist. But Jae
Hee and Lee Seung-yeon are aided even more by the color
cinematography of Jang Seung-back, which—doubtless cued by Kim
himself (a former painter who studied art in Paris and who also edited 3-
Iron)—has a slightly unnatural green tint and a wholly unrelieved flat
look. These qualities make the otherwise urban images appear sylvanly
primitive, but only in the sense that, like medieval drama for one, they
depend for their depth or perspective less on the (camera-) eye of man than
on the all-transcendent consciousness that oversees the film in addition to
pervading it.
I’m not necessarily talking about God or gods here, religion or faith,
but I am talking about a higher reality than the kind most materialists and
secularists recognize—a reality toward which, among avant-gardists, the
Bresson and Others: Spiritual Style in the Cinema 125
symbolists (for one artistic group) aspired in their paintings, plays, and
poems in reaction against the literalness, sordidness, mundaneness, and
topicality of late-nineteenth-century realism and naturalism. That kind of
reality is higher, of course, because it is neither “real” nor “unreal” in the
sense that I have been using those words here; it’s spiritual, another
category altogether, and one which remains forever beyond such mundane
terms as “like,” “I mean,” and reality TV. Awesome—really.
LOWER DEPTHS, HIGHER PLANES:
ON THE DARDENNES’ ROSETTA, THE SON,
AND L’ENFANT
The Dardenne brothers’ Rosetta won the Palme d’Or at the 1999
Cannes Film Festival over David Lynch’s The Straight Story, and I
suspect that the American entry lost not only because of the increasingly
virulent anti-Americanism of the French, but also because of this picture’s
unashamedly Christian overtones in an era unparalleled for its greedy
secularism. But Rosetta has its Christian overtones as well, though they
have been missed by every commentator I have read, probably because of
the movie’s seemingly unrelieved bleakness of tone. Luc and Jean-Pierre
Dardenne themselves have not helped their cause by comparing Rosetta to
the modernist hero of Kafka’s The Castle (1926), a land surveyor called
“K.,” who tries in vain to be recognized by the very officials who
supposedly have summoned him to their village (which is overlooked by a
castle on a hill).
She has more in common, however, with Bresson’s protagonists than
with Kafka’s “K”—in particular with the late, great French filmmaker’s
Mouchette and Balthazar. Their parables represent a departure from the
Christian certitude to be found in such earlier works by Bresson as Diary
of a Country Priest (1951), A Man Escaped (1956), Pickpocket (1959),
and The Trial of Joan of Arc (1962); still, a principle of redemption or a
promise of transfiguration operates in Mouchette (1966) and Au hasard,
Balthazar (1966) as well, even if it may be found only in a humanity or an
animality redeemed from this earth. Both these pictures are linked with
Rosetta in their examination of the casual, gratuitous inhumanity to which
the meek of this earth are subjected, a fourteen-year-old girl in the former
case and a donkey in the latter.
Mouchette is the loveless, abused, humiliated daughter of an
alcoholic father and a dying mother, living in a northern France made to
seem unreal by the juxtaposition of village life from another century with
the modernity of jazz and automobiles. So relentlessly oppressive is
Mouchette’s young existence that she finally drowns herself—to the
accompaniment of Monteverdi’s Magnificat, which is Bresson’s way of
indicating that death alone is victory over such a spiritually wasted life.
128 On the Dardennes’ Rosetta, The Son, and L’Enfant
mother for a night—which she does, in her own bedroll, untouched by her
understanding host.
Before falling asleep, Rosetta utters in voice-over (even as we see her
on screen) the following mantra of reassurance, words that at the same
time painfully attest to the degree of her alienation from a self that she has
nearly objectified in an effort to steel her humanity against the world’s
cruel indifference: “Your name is Rosetta. My name is Rosetta. You’ve
found a job. I’ve found a job. You have a friend. I have a friend. You
have a normal life. I have a normal life. You won’t fall into the rut. I
won’t fall into the rut.” To indicate the relative normality that Rosetta has
achieved, the Dardennes film most of this scene at Riquet’s apartment in a
static, becalming long take, with the camera in medium shot. Much of the
rest of Rosetta, by contrast, is photographed with a handheld camera that
remains disorientingly close to the heroine as she dashes about, with a
twofold effect. On the one hand, the restless, uneven camerawork of Alain
Marcoen (who was also the director of cinematography for La Promesse)
creates the visual equivalent of the instability and uncertainty in Rosetta’s
life; on the other hand, the handheld camera seems to dog Rosetta with an
angry intensity that matches her own, as it were her doppelgänger-cum-
guardian angel or, antithetically, the devil of destiny in disguise.
The jagged, hurtling camera immediately resumes its ways in the scene
following Rosetta’s sleep-over at Riquet’s, where she is fired from the
waffle stand after being on the job for only three days. (She is replaced by
the boss’s son despite her efficiency, and despite the fact that this girl has
never seemed happier—and therefore more personable—than when she’s
been serving up waffles.) So desperate is she not to “fall into the rut”
which now gapes wide-open before her, that, after she’s terminated, the
raging teenager pathetically clings to a heavy sack of flower as though it
were simultaneously a life raft and the anchor preventing her forcible
removal from a life-giving ocean of work. Rosetta possessed no such
lifeline when, earlier, she and her estranged mother had become embroiled
in a fight along the shore of the turbid, stagnant pond near the trailer camp
(ironically named “Grand Canyon,” by the way), at the end of which the
older woman tossed her daughter into a moat so thick with mud that the
youth could barely pull herself out of it. Down into the metaphorical
abyss she went—appropriately, at her mother’s hands—and down there, in
the hellishness of high water, she almost suffocated.
Riquet nearly succumbs to the pond as well when, subsequent to
Rosetta’s dismissal from the waffle stand, he finds her fishing, tries to
help, and accidentally falls in. So intent is this girl on not going down
with him—literally or figuratively—that she nearly lets her only friend
Bresson and Others: Spiritual Style in the Cinema 131
drown. But she relents and saves him at the last minute, only to get
Riquet’s treasured job through another means: by blowing the whistle on
his scam at the waffle stand (which she has long since detected and a share
of which he had even offered to her, albeit unsuccessfully), after which the
boss instantly installs Rosetta in the stunned boy’s place. Again, however,
she doesn’t remain on the job for long, except that this time the working
girl terminates herself: in part because Riquet’s physical as well as mental
harassment, in the wake of his own dismissal, has awakened her moral
conscience; in part because Rosetta is tired of fending for her drunken
mother in addition to herself, and for this reason has decided to quit not
only work but also life.
She plans to commit suicide by turning on the propane gas in the house
trailer she has made airtight—gas that will dispatch her passed-out mother
along with her—but the canister runs out before the job is done. So
Rosetta must go to buy another one from the seedy, opportunistic caretaker
of the trailer court. As she struggles to carry the extremely heavy new
canister back to the trailer-for this young woman, even committing suicide
will be hard work—Riquet arrives on his scooter for one more episode of
harassment. But he senses that something is terribly wrong when Rosetta
drops to the ground in tears; he gets off his motorbike, goes over to the
fallen girl, and compassionately lifts her up; they look silently into each
other’s eyes for a moment, after which the camera switches to a held shot
of Rosetta’s face in medium close-up; then the film abruptly ends with a
quick cut to black.
That Rosetta has Christian overtones should be evident from this final
scene, as well as from the titular character’s one outfit of clothing, her
recurrent stomach pain, and the food she eats. This pain, like the stomach
cancer of Bresson’s protagonist in Diary of a Country Priest, is meant to
reflect not only the physical stress of Rosetta’s impoverished life, but also
its spiritual dilemma. That she can get relief from her pain only by turning
a blow-dryer on her abdomen ought to tell us that human warmth, or
fellow-feeling, is missing from her life as well. And that human warmth
comes to this latterday Everywoman, as a miraculous godsend, in the form
of Riquet, who in several scenes pursues her as inexorably with his scooter
as the Dardennes do throughout with their camera; and who more than
once wrestles with Rosetta as if he were struggling, like a saintly figure
from a medieval religious drama, for the possession or salvation of her
soul.
Rosetta’s habitual costume itself underscores her near-medieval
existence, foraging for sustenance in the wilds of the postmodern Western
European economy. Though her facial mask is expressionless, she dresses
132 On the Dardennes’ Rosetta, The Son, and L’Enfant
role into which she has plunged herself. There was another kind of
pleasure, too—one as damning as it is astonishing. That is the pleasure we
take in paying rapt attention to, and thinking a lot about, characters and
subjects in film (in theatre and fiction as well, but especially in cinema,
the most wide-reaching and therefore the most democratic of arts) to
which we wouldn’t normally give a large amount of consideration in real
life. This, of course, is the special, intriguing power that all art holds over
us: the power to engage merely by the act of isolating and framing. I bring
it up in the context of Rosetta only because it is more pronounced in the
naturalistic mode than in any other. And because naturalism, when
combined with a spiritual or a transcendental style, has the power to exalt
like no other mode: to shift our concern, to elevate our solicitude, from
self to other, from man to God and thus to other men. Outstanding among
them must be counted the wretched of the earth, the Rosettas of this world
who race through their time here because they mortally fear to idle.
After Rosetta in the Dardennes’ filmography comes The Son (2002), in
which the milieu—the workaday life of a carpenter who teaches carpentry
to wayward boys in Liège—is again the core, but which, like Rosetta,
subtly introduces a spiritual element or Christian overtone into its
otherwise sordid tale. Put another way, Émile Zola seems to occupy the
foreground in these two pictures while Leo Tolstoy glimmers in the
distance. Everyday working life may be where most of the world’s drama
takes place, then, but it is also, the Dardennes gently insist, where God’s
grace performs most of its work as well.
Paradoxically, part of the enlarging (almost frightening) effect of The
Son in the end comes from the Zolaesque banalities with which it begins.
First we hear the whine of a saw. (There is never any music, or musical
adornment, on the soundtrack, as there wasn’t in either La Promesse or
Rosetta.) Then comes the clatter of some hammering and other shop
noises as we enter the world of Olivier, a skilled carpenter in his thirties,
who is moving around a shop attending to the work of teenaged boys.
Most of the movement in this sequence—in almost all of the sequences—
is shot up close and in natural light with a handheld camera, which, in the
sense of spontaneity or immediacy it thereby creates, seems to the
Dardennes, in collaboration with their usual cinematographer, Alain
Marcoen, to be an adjunct of naturalism. (It is also an adjunct of the
documentary work with which the brothers began their careers, where it is
often impossible to set up a stationary camera, create lighting effects, and
deploy make-up artists.)
Hence, through much of the beginning, we are following Olivier as if
we were one of his teenaged charges, not accompanying him like a
134 On the Dardennes’ Rosetta, The Son, and L’Enfant
colleague. We see his face sometimes, but mostly we see the back of his
head as the handheld camera weaves us into the pattern of Olivier’s life.
We get some idea of his skills and standards, of course, but we also get an
idea of his good feeling toward these boys, who are the real focus of this
opening segment. For they are not simply students of carpentry or
carpenters’ apprentices, we learn: they have recently been released from
juvenile prison and are being taught a useful trade here, in a program
sponsored by the Belgian government.
We learn more when Olivier’s former wife, Magali, visits. She tells
him that she is remarrying and asks whether he has met anyone. No, he
replies. Apparently, their divorce came about because of an emotional
shock: their infant son was murdered, and this couple could not survive the
blow—as a couple. Olivier survives singly by immersing himself in his
work with the delinquent sons of other couples, work that is demarcated, if
you will, by the whining of saws and the tapping of hammers. And thus
does The Son progress until a new “son” arrives, sixteen-year-old Francis,
who has just completed a five-year prison term.
In the course of his daily work with Francis, Olivier asks the youth
why he was sent to prison. For stealing a radio from a car, says Francis.
But after he began the theft, he saw that there was a baby in the car; and
when that baby began to cry, Francis had to silence him. (What, we may
ask, was the baby doing alone in the vehicle, and, if one of its parents left
it there, was that what precipitated their break-up?) Soon Olivier realizes
that this is the boy who killed his son. Yet throughout Francis’s account
of his crime, as through all their work together, this humble—or
humbled—carpenter reveals nothing by word or look; not voluble in any
case, he does not tell Francis that he is the murdered child’s father. Olivier
just keeps on working.
He isn’t sure why he doesn’t reveal his identity to the teenager or why,
for that matter, he agrees to work with him. But when Olivier is alone, the
unspoken questions tear at him, the ultimate one of which has to be, “How
do I forgive the unforgivable?” When his ex-wife discovers that he is
working with their child’s killer, she faints in his arms. Later she asks her
ex-husband and this former father why he is committing such an act, to
which Olivier replies with an aching, insistent bewilderment, “I don’t
know.” And so he doesn’t. In some notes made by the Dardenne brothers
during the shooting of the film (and included in its press material), they
wrote in answer to the same question, “We don’t know, either.” Yet the
immensity of forces that are at work in, and on, Olivier—previously
unsuspected by this man but soon to be revealed to him—is precisely this
Bresson and Others: Spiritual Style in the Cinema 135
depend on plot twists, of which there are none after Francis’s introduction
to the story. In so compact a drama on such a huge subject, the fulfillment
or embodiment is all, and that takes place chiefly through the revelation of
character—which is to say, through the performances. But those
performances could not have succeeded, I submit, without the kind of
internal conviction on the part of the actors that depends, in this case, on
spiritual understanding. The spirit, after all, resides within—in precisely
the kind of internal conviction shown by Olivier Gourmet (who was in the
first two Dardenne features, as the boy’s crafty, exploiting father in La
Promesse and the girl’s boss in Rosetta) and Morgan Marinne in the roles
of Olivier and Francis—not in external trickery or special effects.
Take the person of Gourmet (whom the judges at the 2002 Cannes
Film Festival had the good sense to choose as Best Actor over feckless
Adrian Brody of The Pianist): he couldn’t have a less distinguished face—
doughy and bespectacled—but his physical force, and the concentration
with which he uses it, assure us that a manifold figure is lurking within the
seeming non-entity of a provincial carpenter. When he chases Francis
around the lumberyard, for example, what we see is the sheer physicality
of that chase; what we sense on account of Gourmet’s acting, and what is
not verbalized, is the largeness of spirit welling up inside him—the kind
that seeks not just immediately to reassure the boy, but also eternally to
forgive him for the mortal sin of infanticide. How Olivier is able to do
this, God only knows.
Let me add, about filial longing or love of the kind found in The Son,
that here the treatment of this emotion happily avoids the excesses of
sentimentality, on the one hand, and irony, on the other. Naturally the
cinema, like literature, has always taken profound emotion as one of its
primary subjects; and being moved, in art as in life, may be the oldest
emotion of them all. But great filmmakers like Jean-Pierre and Luc
Dardenne, like great writers, make it new every time. They do so with
unembarrassed earnestness, a willingness to consider the world seriously
and uncorrosively, without any interest in cynicism or nihilism, alienation
or revolt, the hip or the cool. All of which, like irony, are really the flip
side of sentimentality, that sweet instrument of evasion and shield, whose
strong and touching feeling the lesser artist uses to deflect strong and
heartless pain.
Indeed, if the seven deadly sins were reconsidered for the postmodern
age, vanity would be replaced by sentimentality. The most naked of all
emotions, relegated to Hallmark cards and embroidered pillows,
sentimentality is one of the distinctive elements of kitsch. “The heart
surges”—could there be a better description of a person in the throes of
Bresson and Others: Spiritual Style in the Cinema 137
sentiment, whose heart expands to absorb its impact? But, as with other
sins of excess, the line here between the permissible and the scandalous
resists easy definition. As Somerset Maugham put the matter,
“Sentimentality is only sentiment that rubs you the wrong way.” And
Maugham doubtless knew that, with the exception of puppy dogs or little
children, love is the most sentimental of subjects, and sentimentality is the
pitfall that all great love stories must overcome.
The Son may not be a love story in the traditional sense, but it is a love
story nonetheless. However, unlike great sentimental characters such as
Jay Gatsby and Emma Bovary—who, by novel’s end, must somehow be
disabused of that emotion, unsentimentalized, often just before death (the
reverse of the process undergone by Lily Bart in Edith Wharton’s The
House of Mirth, which sustains its emotional impact through its final
devastating scene because there is otherwise not a sentimental moment in
this relentless novel)—Olivier, for all his filial feeling, seem disabused of
sentimentality almost from the start. That’s because, as an indigenous
member of a lower social order than the titular characters of Fitzgerald and
Flaubert, he can’t afford it, in both senses of the word.
Olivier has no “title” like “Great” or “Sir”; his could only be the
generic, anonymous, unadorned one of father, if “father” were part of his
film’s title in the first place. But it isn’t. His son is—is the whole of that
title. And thus are we quietly informed that it is to his son, not himself,
that he would be devoted—which is sentiment that rubs me the right way.
God’s grace appears to be at work again in the Dardennes’ next
picture, L’Enfant (The Child, 2005), but everyday working life in this film,
as opposed to Rosetta and The Son, is a life of petty crime. The place,
once more in a Dardenne film, is a Belgian industrial city. Bruno and
Sonia, attractive, young, truly mated but not married, are thieves; they live
in criminality as fish live in water. She has just given birth to a son
(whom she names “Jimmy”), which for the time being relieves her of any
moral imperative except maternity—the first shot, in fact, is of this young
woman in a tight, handheld close-up, carrying her child up a flight of
dingy stairs. But this is not your usual screen baby of the kind to be found
in such American movies as Three Men and a Baby (1987), Baby Boom
(1987), She’s Having a Baby (1988), and Nine Months (1995). Jimmy is
almost supernaturally quiet, and, more important, he is rarely seen because
of his cocoon-like blanket. Cuteness and sentiment don’t play a part in
L’Enfant, you see. Grimness and grace do.
Even as L’Enfant immediately sets itself apart from what is nearly a
Hollywood subgenre, it, like Rosetta, places itself alongside the cinema of
Robert Bresson. Except that here the reference is to Pickpocket, not
138 On the Dardennes’ Rosetta, The Son, and L’Enfant
the rescue again by turning himself in to free Steve. Slowly, through his
powerful, emotionally-induced response to two quite distinct instances of
hysterical paralysis suffered by his fellow creatures (first Sonia and next
Steve), Bruno is being nudged toward transformation, toward spiritual and
emotional growth. For it’s he who is really the movie’s eponymous child,
even as the son in the Dardennes’ film of the same name is the very
apprentice who murdered the carpenter’s infant boy.
Bruno’s final destination in L’Enfant (like the protagonist’s in
Pickpocket) is prison: a kind of haven from the men to whom he owes
money; a kind of hell where his ceaseless motion has no outlet; and also a
vision of purgatory where his soul will be tested and perhaps saved. The
very last scene, understated but overwhelming, deceptively taciturn yet
profoundly moving, fulfills both the film’s narrative and its meaning
without the slightest touch of neatness or patness. The sense is that prices
have been paid for this ending, that—unlike most sentiment—it is earned.
His cockiness gone, Bruno sits down with Sonia, who is visiting him in
jail (and who has been absent from the film up to this point for quite some
time), and for once shows an emotion appropriate to the situation: he cries.
What sets his crying off? Something as small as an offer from Sonia of
vending-machine coffee—or, in this context, everything.
The mystery in this motion picture that has been made so studiously
out in the open, without mysteries and for all to see, is that now even a
plastic cup matters. For the moment, Bruno’s perspective has been
reduced to that cup and the woman who proffered it. But the suggestion is
that his perspective has begun to widen or expand, for Bruno’s tearful yet
gratified (and gratifying) response to Sonia’s thoughtfulness should be
evidence enough to him that every action—even one so small as offering a
person a cup of coffee—has its consequences. And that, after all, has been
what this genuine “action film” or morality play has been trying to
illustrate all along, on a much larger scale: that, to phrase the matter
biblically, whatsoever a man soweth, so shall he reap.
Moreover, consequences are still in store, or at least questions
unresolved, for Bruno as well as Sonia. To wit: after Bruno gets out of
jail, will this couple learn to live together humanely as adults? How will
Bruno deal with his debt? And what kind of life awaits the heretofore
hapless Jimmy? We do not know, and neither do the characters—the
characters, for it is almost impossible in a film such as this to talk about
them in any terms that include the actors who play them. Some directors
(like Ingmar Bergman) lead us to admire their actors’ art even while they
are creating it. But not the Dardennes. Although certainly not content
with facile verism, they have their actors (here including Dardenne veterans
142 On the Dardennes’ Rosetta, The Son, and L’Enfant
I say nothing new when I assert that realism has been central to the last
hundred and fifty years or so in the history of art. Realism, of course, is
not only an approach to representing people and things but also a view of
the world. Indeed, the great French film critic André Bazin has argued
that, throughout the ages, mankind has dreamed of being able to see the
surface of the world faithfully copied in art. He ascribes this wish to what
he calls the “mummy complex”—an innate human need to halt the
ceaseless flow of time by embalming it in an image. But it was not until
the development of photography in the nineteenth century that this appetite
for the real could be fully satisfied. For Bazin, a photograph holds an
irrational power to persuade us of its truth because it results from a process
of mechanical reproduction in which human agency plays no part. A
painting, however lifelike, is still the obvious product of human craft and
intention, whereas the photographic image is just what happens
automatically when the light reflected from objects strikes a layer of
sensitive chemical emulsion.
In Bazin’s view, it’s this objective quality of the photograph—the fact
that it is first of all a sensory datum and only later perhaps a work of art—
which gives the medium its privileged relationship with the real. It
follows that both photography and its spawn, the motion picture, have a
special obligation toward reality, because the image is a kind of double of
reality, a reflection petrified in time but one that can be brought back to
life by cinematic projection; and because both photography and the cinema
are both fundamentally democratic arts, making every face reproducible in
a photo (not just the faces of the rich in portrait paintings) and making
every place in the world accessible to everyone, on film (not just to those
few who can afford the price to travel there). For Bazin, this special
obligation of the photograpic and cinematographic media is ultimately a
moral or sacred one, since, in effect, they are preordained to bear endless
witness to the miracle as well as mystery of the manifold cosmos. The
144 The Passion of the Christ and the New Cinema of Violence
Caiaphas and the Jewish crowds, who in this instance take Jesus’ blood
upon themselves and their children not once—as in Matthew 27:25—but
twice.)
Artistically, Gibson’s directing of the film is predictably workmanlike
when it is not being self-consciously arty (I’m thinking particularly of the
high-angle, eye- or mind-of-God shots), while the cinematography by
Caleb Deschanel is foreseeably fine and the music by John Debney is a
surefire combination of the banal and the bathetic. Jim Caviezel, who
plays Jesus, does not act, strictly speaking; he rolls his eyes heavenward as
much as possible and speaks little, as befits a man stupefied by suffering,
but with the effect that this Christ appears more the victim than the
Messiah. (The filmmakers thus seem to take literally the word “passion,”
which is derived from the Late Latin word for suffering or “being acted
upon.”) In this, Caviezel and his collaborators do not diverge from the
pack of other pictures that treat the last twelve hours of Jesus’ life,
including The King of Kings (1927), Golgotha (1935), King of Kings
(1961), The Greatest Story Ever Told (1965), Jesus of Nazareth (1977),
Jesus (1979), and The Gospel of John (2003).
Where The Passion of the Christ does diverge is in its use of language.
For the dialogue, which is subtitled, is in Hebrew, Latin, and Aramaic
(Aram was the ancient name for Syria). Scholars have criticized the
accuracy of using Aramaic and Latin in this context, for Pilate and his
Roman soldiers would most likely have spoken Koine Greek—the dialect
of Greek that became the common language of the Hellenistic world—and
not “street Latin,” as the movie’s publicity materials assert. Yet, at the
least, it is a relief to be spared the sound of Biblical characters expressing
themselves in the diction of our own everyday lives. (Remember how
risible the urban American accents of Willem Dafoe and Harvey Keitel
sounded in Martin Scorsese’s The Last Temptation of Christ [1988]?)
What is not a relief is that The Passion had (and has continued to have
since it was released in DVD-format) the biggest success ever achieved by
a subtitled movie in the United States—which tells me more about
Americans’ (lack of) appetite for genuinely foreign or international film
than I want to know.
The only cinematic achievement of The Passion of the Christ is that it
breaks new ground in the verisimilitude of filmed violence. Its initial
emphasis is on Jesus’ psychological and emotional suffering, as he
struggles to come to terms with the fate that God has in store. With his
arrest, however, the suffering becomes physical: we see and hear every
lash and blow that the Jews and the Romans inflict upon Jesus. Jesus falls,
Jesus rises, he falls, he rises; he bends beneath the blows, but never wavers
Bresson and Others: Spiritual Style in the Cinema 147
mentally; his flesh is ripped, his head is stabbed, his right eye is beaten
shut. And blood is everywhere—much more so than in any previous film
or in the majority of paintings on the subject. It drips, it runs, it spatters, it
jumps. By the time he is nailed onto the cross, Christ is covered with
blood from head to toe, and the drops that spring from his wounds are
filmed in excruciating slow motion.
The flagellation-cum-crucifixion concludes in a shower of blood, which
issues from the corpse of Jesus when it is pierced by a Roman soldier’s
spear. (Even the Resurrection, at the end of The Passion, is tinged with a
reminder of violence: as Jesus rises to leave the tomb, the hole in one of
his hands passes right before our eyes.) Now the details of this violence
far exceed the literary depictions in the Gospels, despite what Mel Gibson
says about The Passion’s faithfulness to its source materials. Matthew
says only that Pilate ordered Jesus to be scourged before he was taken
away to be crucified, and that the soldiers crowned him with thorns, spat
upon him, then “smote him on the head.” That is all. Mark says almost
the same thing. Luke does not even say that much. And John makes no
mention whatsoever of the scourging.
The torture that this film’s Jesus undergoes on his way to Golgotha,
along the Via Dolorosa, was therefore supplied by Gibson (along with his
co-scenarist, Benedict Fitzgerald); it is the expression of his own mind or
imagination about what mattered most in the action or agon. Clearly, he
wanted to exalt the agony that was suffered by Christ for the sake of
mankind, to make his viewers aware—or more aware—of the sacrifice
that was made for their sins. The Passion thus makes no quarrel with the
pain that it excitedly inflicts, unlike so many movies where torture is
depicted in a spirit of protest. And its only rationale can be the quotation
with which the picture opens—Isaiah 53:3-5—which evokes the old
Christian belief that Isaiah prophesied the coming, the suffering, and the
death of Jesus; that Christ’s crucifixion was foreordained by scripture as
the dramatic climax to the battle between God and Satan (who is unsubtly
on display in this film in the guise of a hideous young woman garbed in
black).
Yet the extent of The Passion’s intoxication with body and blood, with
gore and gristle and grisliness, may have an unintended effect, for it raises
a question in the minds of us mere earthlings. To wit: even if we accord to
Jesus every quality that Christianity cherishes, it is still difficult to believe
that he could have survived Gibson’s savage treatment (together with the
struggle to carry the cross) long enough to reach Calvary. Jesus’ physical
life was vulnerable, as the Crucifixion proves, but—with all due reverence
and no mockery intended—The Passion of the Christ makes us wonder
148 The Passion of the Christ and the New Cinema of Violence
how that life could have lasted long enough to make the Crucifixion
possible. Unless, that is, one considers Jesus’ durability wondrous—in
short, a miracle.
Let’s give Gibson the benefit of the doubt and say that this is how he
wanted Christ’s agony to be perceived, as opposed to just another instance
(as in the four parts of Lethal Weapon [1987-1998], where the star himself
appears) of ridiculously exaggerated movie violence made to seem
plausible by the realistic setting in which it’s placed and the lifelike make-
up with which it is adorned. But even viewed miraculously, Jesus’ ability
to endure torture in The Passion works against any spiritual exaltation that
the film wishes to inspire. For, to repeat something I said earlier in this
book, the spirit resides within—in internal conviction—not in external
trickery or “special effects.” And that spirit can be found in Pier Paolo
Pasolini’s austere, neorealistically-influenced Gospel According to St.
Matthew (1964), as well as in Robert Bresson’s Diary of a Country Priest
(1951) and Carl Theodor Dreyer’s Passion of Joan of Arc (1928).
What do these three films have in common? Their realism, not their
spectacle. They accord with much sophisticated film criticism that
anchors itself in the proposition that film art should first and foremost
employ the visible world, that the camera ought to, and indeed finds it
difficult not to, proceed among objects and occurrences that might be open
to the ordinary eye. The cinema is truth twenty-four frames per second,
the French director Jean-Luc Godard once famously remarked on this
subject, and in doing so (perhaps despite his intention) he seems to have
pushed the movies farther away than ever from imagination. Yet to utilize
the ordinary physical world (instead of, for example, constructing it in
studios or editing it through montage and other manipulative, even
distortive devices) is, if not in Godard’s meaning then certainly in that of
Bazin, neither to have to pretend to a documentary style nor to subscribe to
a cult of action in the most literal or “active” sense. It is simply to be
humble in the face of what already exists—including, especially in the
case of Dreyer’s picture, the revelatory human face—before whatever is
waiting to be discovered, and to trace relationships among eye-opening
realities that could not have been articulated without the intervention of a
special, if not divine, cinematic intelligence.
Such intelligence, and spirit, are not visible in Gibson’s over-financed,
over-produced, and over-publicized, yet in the end aesthetically bankrupt
Passion, which, stripped of Jesus’ incandescence, is little more than a
hyperbolic or inflated record of one of thousands of such barbarities
committed by the Romans in Judea. The question becomes, then, why this
film now, in the first decade of the twenty-first century? The superficial
Bresson and Others: Spiritual Style in the Cinema 149
given Gibson the idea to make his own Jesus picture. Therefore maybe,
just maybe, The Passion of the Christ is a misguided act of contrition on
Gibson’s part, his Hamletic way of trying to confer value on violence or to
exonerate himself for all the mindless mayhem in which he has engaged
for so long on so many movie screens throughout the world. (The $25
million of his own that Gibson is said to have put into the film may thus be
construed as conscience-money.)
This said, it is at the same time possible to see The Passion as part of
an historical-artistic continuum. The film is a contemporary instance of a
tradition of interpretation that came into its own in the late medieval
period, when the Passion became the chief concern of the Christian soul.
In the fourteenth and fifteenth centuries, as a consequence of persecution
and war and pestilence, the image of Christ hovering over the world in
gilded majesty was replaced by the image of Jesus nailed in this world to
the cross. The message was clear: if he could bear such public torment for
all of humanity, the least we can do in return is stoically to suffer our
private pains in his glorious and everlasting memory.
Passion plays, like the York Crucifixion, soon began to be devised for
Holy Week. (Indeed, the earliest known Jesus movie was a film version of
the German Passion Play at Oberammergau, made in New York in 1898,
and there have been at least two subsequent films about the staging of
Passion plays—each of them a play-within-a-film, as it were—He Who
Must Die [1957] and Jesus of Montreal [1989].) The lacerated Jesus thus
became a commonplace of religious art, in which the Man of Sorrows
plaintively displayed his wounds, which were duly venerated. This Jesus
came to be depicted with brutal realism, climaxing in the grisly
masterpieces of the German painter Matthias Grünewald.
Yet what we need to keep in mind about the brutal realism of
Grünewald, and even more so about movie violence of the kind found in
The Passion of the Christ, is that its literalness is a false facticity, that it is
only deceptively “real”—like sex in all but pornographic films (until
Vincent Gallo’s The Brown Bunny [2003], that is), where it becomes a
form of violence unto itself. Blood on screen is still contrived out of some
chemical mixture or other; slashes, gashes, holes, and bruises are still
created by colored pencils, paint brushes, or cosmetic sculpture; and boots,
sticks, and clubs, because of the prestidigitatory powers of camera angles
as well as film editing, don’t actually connect with all those helpless limbs
and skulls. Moreover, nobody really dies. A commonplace observation
on my part, a piece of naïveté perhaps, but this fact—the deceptive reality
of all the death and injury, the graphic gore and guts, we see depicted on
Bresson and Others: Spiritual Style in the Cinema 151
I’m thinking of such movies from the period as Sam Peckinpah’s The
Wild Bunch (1969) and Straw Dogs (1971), Arthur Penn’s Bonnie and
Clyde (1967), Don Siegel’s Dirty Harry (1971), Francis Ford Coppola’s
The Godfather (1972), William Friedkin’s The French Connection (1971),
and Stanley Kubrick’s A Clockwork Orange (1971)—this last film being a
salient instance of a work in which the brutal, physical action is carried out
with verve and cinematic point, but which degenerates into dragooned
satire and muddled politics when it turns to its ostensibly larger subject,
the cause behind the violent symptom. All of these movies were made by
men adept at idea-tailoring, either cutting serious material to measure or
embroidering lesser material with seriousness. (Appositely, most of them
came from television; one, Kubrick, began as a staff photographer for
glossy Look magazine; and another, Coppola, started out as a director of
short sex films.) All of these men have or had directorial skill—some of
them a great deal of it; visually acute, they helped to make fine
cinematography a commonplace in the American cinema.
But, however visually acute these American directors had become,
even visually they betrayed themselves by trying to give weight to flimsy
material with otherwise superb cinematography (such as Haskell Wexler’s
for a gimmicky race-relations thriller with its own share of lurid violence,
titled In the Heat of the Night [1967]). They used close-ups that were
meant to seem unconventionally truthful but that dared nothing and said
nothing (like a dead dog’s paw or a singing convict’s mouth in the anti-
authoritarian, chain-gang prison picture Cool Hand Luke [1967], starring
the late Paul Newman). And the directors of these films strained to
include entire sequences that were only inserted “arias” for the
cameraman, as was the Parker family reunion in Penn’s Bonnie and Clyde.
Or, again as in the case of Bonnie and Clyde, these moviemakers struggled
to contrive an overall moral statement in the visual aesthetics of their own
filming.
Consider the last scene, and the ultimate scene of violence, in Penn’s
picture, when the hero and heroine drive into an ambush and are machine-
gunned to death. It is a long scene, showing the two characters riddled
with bullets, blood spurting out of dozens of punctures, their bodies
writhing in death-agony as they are cast up by the force of the repeated
bullet impacts. And yet, and yet . . . it is all so Beautiful, shot as it is in
italicizing, aestheticizing slow-motion, and featuring two Beautiful People,
the young stars Faye Dunaway and Warren Beatty, in the roles of Bonnie
and Clyde. There is a dance-like quality to the action and, besides that, a
sensual rhythm of intercourse between the two bodies in their coupled
rising and falling. Here are the grace, the sexual release, and the lyricism
Bresson and Others: Spiritual Style in the Cinema 155
that our heroes were really aiming for as they committed criminal mayhem
across the American Southwest.
This artfully choreographed, almost beatific scene does not exactly
match up, however, with contemporary photographs of the actual event
(which took place in 1934) or with the homely looks, let alone the
psychopathic natures, of the historic figures of Bonnie Parker and Clyde
Barrow. It is certainly so much a violation of the moral implications of the
film’s earlier scenes—in which innocent people are killed and their money
or property stolen—that it can only be called an instance of supreme, not
to say divine, decadence. And decadence, I might add, that by being
absorbed almost immediately into popular American culture through
memorializing or iconizing song and fashion, as well as material spin-off
of every other conceivable kind—Bonnie and Clyde was one of the first
movies to be “merchandized”—bore witness to Oscar Wilde’s witticism
that the United States is the only country in history to have passed from
barbarism to decadence without ever stopping for civilization in between.
Pictorially as well as intellectually, then, Bonnie and Clyde’s director,
Arthur Penn, like the other filmmakers cited from this period, showed
himself to be a clever utilizer: a directors who knows or knew enough
about art and ideas to feed the ravenous appetite of the then newly created
“baccalaureate bourgeoisie” (including the reflexively anti-bourgeois
young) for cultural status, yet still not permit art and ideas to get out of
hand—to have, that is, any of the results for which they were originally
devised. What these American directors lack is wholeness of sentient
being—the intellectual-cum-emotional wholeness that distinguishes a
range of foreign directors, from the best to the good, during the same time
frame, the late 1960s to the early 1970s: from Ingmar Bergman and
Michelangelo Antonioni, let us say, to Ermanno Olmi and Alain Jessua; or
alternatively, from Akira Kurosawa and Satyajit Ray to Ousmane
Sembène and Tomás Gutiérrez Alea.
Not by accident, the films made by the Americans in question, some of
which I’ve listed, are themselves characterized by a dearth of sentient
being. This is because they are all melodramas, as are almost all
American movies of violent aspect—including The Passion of the Christ
and Gibson’s other prominent directorial effort, 1995’s Braveheart (both
of which may have been directed by a native Australian, but one who has
been living in the United States for some time, like a few other prominent
Australians, and one whose work is in the main financed by the strength of
the American dollar). And melodrama, for our purposes, must be defined
not only as a form using monochromatic characters, usually involving
physical danger to the protagonist, and frequently accompanied by a
156 The Passion of the Christ and the New Cinema of Violence
this sense, melodrama and Christianity go hand in hand; indeed, they are
the proverbial match made in heaven. Yet nothing more impedes the
development of mature film art than the fact that so many melodramas,
Christian or otherwise, should be praised as imaginative achievements.
On the contrary, melodrama offers everything for the eye, nothing for the
imagination, the mind’s eye.
Nothing is gained, however, by calling melodrama, or melodramatic
violence, morally corruptive. What is desired, alas, will be purchased; and
prohibition or censorship of something like melodrama is obviously out of
the question, for such a practice gives comfort not only to the enemies of
art in general, but also to the black-market purveyors of illicit
entertainment in every imaginable form. Further, as human existence
grows ever more diminished, violent movies—especially those like The
Passion, which purport to offer more than violence—are one of the means
to which people will turn for a feeling of actuality, or presence, that is
missing from so many of their lives. (The irony here of course is that art,
or entertainment that borrows from art, was once thought to afford as one
of its actions a pleasure in being taken out of the self, which was at the
same time a presumption that there existed a self from which to be taken.)
This is sadder than it is frightening: that movies, which aren’t “real,”
can provide a sense and even a confirmation of existence only by being
“unreal” in the manner proper to them. That they are being asked to fill a
palpable void, and are responding—have been responding now for well
over forty years—means that the void is being filled by the darkest of
shadows as well as so many blinding bright lights. The most melancholy,
even pathetic, aspect of the entire matter is to imagine that we have
attained some mastery over death and the brutal powers of the world by
having seen death and brutality artificially produced in a picture like The
Passion of the Christ, which so clamors at us for genuflection at its
cinematic wizardry (available, for a price, to any movie star who has the
hubris, or hutzpah, to direct his own movies).
But such cinematic artifice, for all its technical wizardry, is not the
same thing as transcendent style or immanent divinity—on film as in the
firmament. I mean the kind of style that refers to something, some reality,
besides itself, and which is more easily achieved, paradoxically, within the
confines or restrictiveness of the theater. What we are left with, in the
end, is a realism-of-violence on screen that has little to do with human
reality, with human consciousness, and everything to do with mindless
stupefaction—not so ironically, a condition comparable to that drug-
induced state from the late sixties which itself used to elicit (from the
young) the exclamatory expression, “Unreal!”
CONCLUSION
DOSTOYEVSKYAN SURGES,
BRESSONIAN SPIRITS:
ON KERRIGAN’S KEANE
AND BRESSON’S UNE FEMME DOUCE
Keane, which may be the reason for this film’s extraordinarily vivid,
stripped-down, intense quality.
In it a thirtyish, once married, unemployed housepainter named
William Keane is searching for his six-year-old daughter, Sophie, who,
during a joint-custody weekend with her father, was abducted from right
under his nose in the New York Port Authority bus terminal six months
before the film begins. When we first see him, he is burrowing around the
terminal with a crumpled newspaper clipping about the abduction,
complete with Sophie’s photo, politely asking everyone he meets,
including ticket agents and baggage handlers, if he or she has seen this
child. Immediately we can’t help being seized, in part because John
Foster’s handheld camera plunges us, in close-up, right into the center of
the action as if we had suddenly been cast into a whirlpool (where the
camera stays throughout the picture). Very soon, however, we are
differently seized, as the guilt- and grief-ridden Keane, who lives off
federal disability checks, repeatedly returns to the scene of Sophie’s
abduction, spending his days revisiting the crime in search of clues to his
daughter’s whereabouts, even obsessively retracing his steps around the
candy counter where she was last seen in the hope that this would tell him
something. A man so consecrated to such a search, months after the event,
has clearly passed the rational, as Keane’s appearance and demeanor
suggest: eyes bloodshot (as much from lack of sleep as crying), knuckles
scraped raw, rocking foot to foot, he alternately mutters angrily to himself
and shouts paranoically at the air, seemingly a captive of demons that only
he can hear, when he is not restraining his anxiety and desperation to ask
random commuters or bus-station employees if they recognize the picture
of his little girl.
The question quickly becomes, then, not whether Keane will find
Sophie, but whether the trauma of his daughter’s sudden disappearance
metastasized into Keane’s madness, or whether Sophie is the product of
madness itself, the figment of this man’s tortured, and possibly
schizophrenic, imagination. (Indeed, fairly soon in the film we suspect
that Keane may never have had a daughter—for one thing, we never
actually see the clipping of her photograph—or that, if he did have a little
girl, his estranged ex-wife received total custody of the child on account of
his mental condition, and he has reimagined the event as a self-exculpatory
kidnapping.) Kerrigan leaves this question unanswered—just as he does
the one of whether Keane has been searching for Sophie in this way for the
entire six months she has been missing—as a lesser filmmaker would not
have done, in the process of reducing the movie down to a convoluted
jigsaw puzzle for the audience to assemble.
Bresson and Others: Spiritual Style in the Cinema 161
Keane is thus less interested in who William was—for the most part
his past or “backstory” remains a mystery—than in what he has become.
And that is a man who, knowingly or not, may merely have imagined this
cross on which to crucify himself, or invented this hell in which to
submerge his soul. (My metaphor is not randomly chosen, for, even as we
tend to demonize the mentally ill today, centuries ago their minds were
thought to have been touched or “unreasoned” by God himself.) Keane
may even be a man who, seeing the post-9/11 world and himself as they
are (tellingly, Sophie was allegedly abducted on September 12th), has, in a
Dostoyevskyan surge, fated himself to suffer.
That suffering is relieved somewhat by the nights he spends drinking
whisky, snorting cocaine, and having anonymous sex with women in the
stalls of dirty nightclub bathrooms. It is also alleviated by the relationship
Keane strikes up with a beleaguered mother named Lynn Bedik and her
seven-year-old daughter, Kira, who live down the hall from him at a seedy
welfare hotel in North Bergen, New Jersey. The mother is not the issue
here—again, as she would be in a conventional picture, where Lynn and
William would pursue a sentimental romance that eventually saved his
soul. The child, as surrogate, is the real focus, which at first seems a bit
too neat until, as the film progresses, that neatness is folder under, like any
neat answers to our questions concerning the origin of Keane’s madness
and the abduction or even existence of his biological daughter.
Keane meets Lynn and Kira when they are about to be evicted from the
transient hotel in Jersey for non-payment of rent. He gives them the $100
they need, they become friends, and then, growing to trust Keane, Lynn
(who works as a waitress) not only lets him pick Kira up after school, she
also entrusts him with the care of her daughter while she goes off to
Albany for a day or two to try to reconnect with the husband who
abandoned her. Thus, after Kerrigan has spent the first half of Keane’s
ninety minutes slowly establishing the particulars of his protagonist’s daily
routines (which include washing up in public restrooms and attempting to
buy new clothing in preparation for his hoped-for reunion with Sophie)
without regard for conventional plotting or story-structure, he suddenly
gives the second half of his film forward momentum with the introduction
of the child. For it is with Kira, sans her mother, that Keane spends most
of the latter portion of this picture, in which he is so keen to find his
natural daughter at the same time he is keening over her loss.
And, just as we can never be sure whether that loss is real or imagined,
we cannot be sure that Keane’s interest in caring for Kira is innocent and
fatherly—as opposed to demented and predatory. (His case is not helped
by the fact that, when Kira is in his care, he remains in the bathroom while
162 Conclusion
she is showering; then again, it is Kira who sometimes seems like Keane’s
surrogate mother, as when he collapses at a bowling alley and she assumes
the mature responsibility of getting him home.) Hence we see that, far
from settling matters, this other child only feeds the ambiguous essence of
Keane.
Namely, does William intend to harm Kira, which harm could include
his abduction of her even as (he says) Sophie was abducted? Or will he
remain benign and paternal toward Kira until her mother returns? Is
Keane, in fact, more in danger of harming himself than anyone else
(including the man he picks out at random at the bus terminal, as the
ostensible kidnapper of Sophie, and beats up)? At the end of the film, with
regard to Keane’s intentions toward the unsuspecting little girl he has
taken under his wing, the two possibilities still face him. The choice is left
open—to become a vulture or to remain a dove—which makes Keane’s
conclusion as morally ambiguous as it is strangely cathartic.
Keane himself does not see his potential abduction of Kira as harmful
to the girl. But even he finds it weird that Lynn would entrust her daughter
to a stranger like him—which is precisely what makes him wonder if Kira
might be better off with him, away from such an irresponsible mother.
When Lynn returns to New Jersey and announces her intent to rejoin her
husband in Albany, in effect leaving Keane behind without Kira, he makes
his move and goes with the girl to his home-away-from-home, the Port
Authority bus terminal, where we leave the two of them. Obviously,
Keane sees what he is doing as a chance to redeem himself: to prove not
only that he is competent to care for a little girl (like the real, or imaginary,
Sophie), but also that he is capable of creating a bond, however tenuous,
with another human being—a bond whose very forging is the only way he
can momentarily quell his tumultuous inner life. Just as obviously, if he
leaves New York with Kira, the law would regard him as a criminal.
At the end of Keane, as I have said, the choice is left open. At the Port
Authority, Keane re-creates the circumstances of his daughter’s own
abduction and gives Kira money to buy candy, just as Sophie was
allegedly doing when she was abducted. Then the film abruptly ends. Is
this just another replaying in reality, instead of Keane’s own mind, of the
traumatic disappearance of his daughter, or is this the prelude to his own
abduction of Kira? We cannot say and we do not know whether Keane
will go on to play the role of devil or angel, savior or stealer. We can only
make a Pascalian wager on the possibility of his redemption—through
God’s grace or his own good deed.
This double ambiguity—the two possibilities at the end, the mystery
over the existence-disappearance of Sophie and over the source of Keane’s
Bresson and Others: Spiritual Style in the Cinema 163
madness itself—fits the style of Kerrigan’s film. For Keane enters a realm
where all the details—the streets, the lights, the rooms, the furniture—
could not be more veristic, yet the titular character moves through this
world like someone who does not quite belong there. Foster’s jittery,
handheld camera, with its endless and therefore suffocating close-ups, its
long takes (sometimes four minutes in duration) unrelieved by editing,
even its very positioning (either focused on Keane’s face or looking at the
world from over his shoulder), itself subtly supports this doubleness. That
is, the camera appears to record the world objectively at the same time as
it subjectively views the world from Keane’s point of view—particularly
since he is in every scene and almost every shot, since sometimes we hear
him talking to himself in voice-over, and since the editing (by Andrew
Hafitz) is limited to jarring jump cuts, which suggest that Keane himself
may not remember what happened in the previous scene or that he cannot
explain how he got from one day or time, one scene or location, to
another.
These locations themselves, as you might guess, are among the least
photogenic in New York City: the chief one, of course, being the Port
Authority bus terminal, one of the bleakest centers of big-city alienation
imaginable, a transient place itself filled not only with restless travelers but
also with hapless transients, the hopeless homeless, the poor and the
downtrodden. But in Keane we also get our share of sleazy bars, round-
the-clock fast-food joints, urban slums, and even the inside of tunnels (as
an objective correlative for Keane’s own tunnel vision)—the Lincoln
Tunnel, for one, through which Keane walks to get to North Bergen on the
other side of the Hudson River. No beautiful New York vistas or
breathtaking Manhattan panoramas in this film, then, only the kind of hot,
claustrophobic closeness we paradoxically associate with large urban
landscapes. (Compare, by contrast, Claire Dolan’s vision of New York as
a cold, sterile, politely oppressive grid of geometrically arranged concrete,
metal, and glass.) And each of these places is shot, as much as possible,
with available light in all of its unfiltered harshness, which gives Keane’s
color a grimy, washed-out quality entirely appropriate to its grim subject
matter.
As unromanticized and unsentimental as that subject matter is, in
comparison with other recent films about mental illness like A Beautiful
Mind (2001), as well as other films about adults who redeem their shabby
lives by taking care of other people’s children (Central Station [1998],
Kolya [1996]), it should come as no surprise that Keane has no palliative
musical score. We hear music only when the characters in a scene play it,
and it is not designed to placate or purge us, as when Keane crazily,
164 Conclusion
jarringly sings along with the old Four Tops hit “I Can’t Help Myself” as
it blares from a jukebox. With no music to cue our feelings and no
connect-the-dot editing to guide our minds, Keane thus aims, in scenes
played out up close, in a simulacrum of real time, to give us an
experiential, sensorial experience rather than a coolly cognitive or
vicariously emotional one.
To do that, of course, to put us in Keane’s position and make us want
to stay there and, as it were, suffer along with him, Kerrigan had to find
the right actor. By this I mean someone who not only would forego the
usual actorish ticks and quirks of mental illness (see The Snake Pit [1948]
for a catalogue) in favor of a nuanced portrayal of a man with a rich albeit
troubled inner life, but who would also be able to “fill up” unusually long
takes during which the focus would be squarely on him. Kerrigan found
his man in Damian Lewis, who is English but whose American accent is
flawless, and who, like all good “character actors,” works a lot but is so
good he never stands out in the worst, ostentatious sense of that verb. (On
television, he was Major Winters in the HBO war series Band of Brothers
and played Soames Forsyte in PBS’s The Forsyte Saga; on film, you can
find him both in the Stephen King adaptation Dreamcatcher [2003] and in
the Robert Redford-Jennifer Lopez vehicle An Unfinished Life [2005].)
Here Lewis’s pale blue eyes that suggest depths we can never plumb; his
sculpted face that is less hardened than pliant and even plangent; his
inflections of speech that suggest Keane’s complexity without ever
“indicating” or “telegraphing” it in the acting-class sense of the term; his
behavior that is the product of lean force rather than of excess accidie or
anomie, yet that adds up in the end to a performance which itself is
astonishingly elastic at the same time as it is rigorously disciplined—all of
these are exactly the qualities that Kerrigan needed for this compelling
madman whose diary we must ever keep along with him, if not in his
stead.
As executed, then, Keane is almost a one-man show with its central
character whose conflict or dilemma is an internal, not an external, one.
But the film is not a clinical case study, a socio-psychological “problem
picture” or pseudo-documentary about the mentally unbalanced who are
out there on the streets, among us. And that is why the Keane-Kira
relationship is as important to the total picture as John Foster’s empathetic,
as opposed to objective or detached, shooting style—not for the usual
sentimental reasons but for the increasingly unusual (in the American film
[as well as film-critical] world, in any event) humanistic ones. (The doe-
eyed Abigail Breslin plays Kira, by the way, with just the right balance
between reticence and closeness). For, as much as it is a portrait of a
Bresson and Others: Spiritual Style in the Cinema 165
The Idiot, and Four Nights of a Dreamer [1971] was adapted from the
story “White Nights.”) Bresson regarded Dostoyevsky as the world’s
greatest novelist, doubtless for his spiritual strain—an almost existential
one, in contrast with the sentimental religiosity of Tolstoy—because
Bresson avoids the Russian’s preoccupation with truth and his probing of
human psychology. Put another way, this most Catholic of filmmakers
(French or otherwise) always forbids the surface as well as the depths of
naturalism from distracting us from the mystical moments in his films,
which cannot be explicated or revealed in any positivistic manner.
Those moments, to be sure, involve cinematic characters, but
Bresson—and this is one of his connections with Kerrigan, or rather
Kerrigan’s with Bresson—makes us focus, not on the story in the human
beings on screen, but on the human beings in the story and their sometimes
complete lack of connection to or understanding of what happens to them.
Bresson almost disconnects character from story in this way, as does
Kerrigan, whose Keane is driven less by its minimalist plot than by the
reactions of its protagonist to the world inside his head. His is an extreme
reaction to decades of “dramatic” pictures, where character is action and
action character; “action” movies, in which the characters are designed to
fit the exciting plot; and films “of character,” where the plot is designed to
present interesting characters—those with a “story,” that is. To the
oversimplifications of character of the cinema before him, Bresson and
Kerrigan both respond by not simplifying anything, by explaining almost
nothing. To the self-obsession of the Hollywood star system, the “dream
factory,” Bresson in particular responds in the extreme by calling for
complete self-denial on the part of his actors. (Hence his designation of
them as “models.”)
Let’s begin simply with the plot of Une Femme douce, so that we can
instructively compare what Bresson and Dostoyevsky do with more or less
the same series of events. A contemporary young woman, unnamed, of
uncertain background and insufficient means, for no apparent reason
marries a pawnbroker, also unnamed, whom she meets in his shop. She
tells this man that she does not love him, and she makes it very clear that
she disdains his, and all, money; if she is marrying to escape her origins, it
remains unclear exactly what those origins were and why she is choosing
to escape them in this particular way. The woman (as she is called in the
credits, like “the man”) and her husband go through periods of much
unhappiness—we even see her with another man at one point, but we
cannot be sure that she has been unfaithful—and some calm. Then she
nearly shoots her spouse to death in his sleep. Later she becomes quite ill,
and, once she recovers, matters appear to be righting themselves between
Bresson and Others: Spiritual Style in the Cinema 167
her and her husband. Nonetheless, she proceeds to jump to her death from
the balcony of their Paris apartment.
The plot of Dostoyevsky’s novella, A Gentle Spirit, is substantially
similar to this one, allowing for differences in time (mid-to-late nineteenth
century) and place (the harsh Russian countryside), with one major
exception: the young wife in Dostoyevsky’s narrative is initially very
loving toward her husband, with the result that the main turns of the above
plot are easily explained. The husband in the novella—he is the narrator
both of the novella and of Bresson’s film—distrusts, out of his own
perverse obsession with verifiable as opposed to intuited truth (his
Dostoyevskyan surge, if you will), his wife’s love for him, so he decides
to test it. He is cold toward her and holds over her head the fact that he has
rescued her from her poor beginnings. For these reasons, she eventually
comes to hate her husband and almost to commit adultery. Finally, she is
even ready to shoot him. With his wife’s gun at his temple, the man
awakens but does not move. Yet she cannot fire. A religious woman, she
feels great remorse and atones for her “sin” by leaping to her death while
clutching a Christian icon. The wife in fact is lying on her bier at the
beginning of the novella with her husband at her side, reviewing his
marriage in an attempt to understand why she committed suicide. What he
winds up understanding is that his own contrariness is the cause of all his
unhappiness, and that all men live in unbreachable solitude.
Any such explanations of what happens in Une Femme douce,
however, pale beside the facts—and the facts are almost all Bresson gives
us (here as elsewhere in his oeuvre) and all that we should consider if we
are to be able to interpret his film justly. One fact that critics have
inexplicably ignored, and that I take to be the foundation of any sound
interpretation of Une Femme douce, is the young woman’s declaration in
the beginning that she does not love the man she intends to marry. Put
another way, it is not at all clear why she marries him (her Dostoyevskyan
surge, in opposition to the husband’s in Dostoyevsky’s novella), and
certainly the sum of the evidence points to the conclusion that they are so
different from each other as to be nearly exact opposites. (No, the
“opposites attract” theory of romance doesn’t work here, for nothing the
young woman does indicates that she is even attracted to the pawnbroker,
let alone in love with him.) The pawnbroker, for his part, although he may
wish to marry this woman, does not make known why, after so many years
of bachelorhood, he suddenly wants to wed someone about whom he
knows so little. (Bresson makes him forty or so and gives him a live-in
maid-cum-assistant whom, significantly, he does not dismiss after his
marriage.) Certainly he gets little or no response from his fiancée, however
168 Conclusion
much he may think he loves her, and they could hardly be said to carry on
anything resembling a courtship.
In a word, these two are simply not meant for each other, and I am
maintaining that Bresson makes sure we know this right from the start.
Just as Lodge Kerrigan’s intent in Keane was not to make a socio-
psychological problem picture about mental illness, Bresson’s subject is
thus not the rise and fall of a modern marriage, say, on account of financial
problems or sexual infidelity (as it is Germaine Dulac’s subject in La
souriante Madame Beudet [1922], a kind of early feminist film that deals
with the problem of a husband’s economic domination of his wife, and to
which, in letter but not in spirit, Une Femme douce bears some
resemblance). The couple in Une Femme douce don’t even fall out in
direct conflict with each other over a genuine issue that is raised in the
film: the spiritually transcendent way of life over the material driven one.
These two are fallen out, as it were, when they first meet.
What Bresson does in Une Femme douce, then, is the reverse of what
Dostoyevsky does in A Gentle Spirit. The latter has the husband test the
love of his wife and conclude that all human beings live in “unbreachable
solitude.” Bresson has the husband and wife living in unbreachable
solitude from the start and tests the duty, if not the love, toward them of
the maid Anna, the character whom Bresson adds and purposefully names
so that she will stand in for us, the audience. (Although Bresson could just
as easily have had the husband narrate the story of his marriage alone and
unseen, in intermittent voiceover, he has us watch the husband tell it to
Anna in the same room where his wife’s corpse lies on their marital bed;
like the wife’s body lying in the street after she jumps to her death, which
we see at the start of the film, this is another telling image—the dead
woman juxtaposed against the (re)union of man and maid—of the end-of-
the marriage-in-its-beginning.) Whereas Dostoyevsky had used the
spiritual to express the nihilistic, Bresson thus uses the nihilistic to express
the spiritual.
Let me go into some detail as to how he does this, chiefly by
concentrating on the contrast between the figures of the man and the
woman. Since most of what we learn about her is designed solely to
establish how different from the pawnbroker she is, she does not add up to
a unified character of depth and originality, or “color,” with whom we can
readily identify. She walks into the pawnbroker’s shop, and immediately
the otherwise beautiful Dominique Sanda, in her first screen role (and
giving more of a “performance” here than Bresson usually allowed his
“models”), is unsympathetic: her clothing is drab, her hair is disheveled,
Bresson and Others: Spiritual Style in the Cinema 169
she makes very little eye-contact with anyone, and her walk has about it at
the same time a timidity and an urgency that make it unnerving.
The pawnbroker, by contrast, is meticulous in appearance, sparing in
gesture, and steady in his walk; he looks directly at all whom he
encounters (whereas his customers avert his gaze), but with eyes that one
cannot look into and a face that, eerily, is neither handsome nor plain. This
is clearly a man (as “modeled” by Guy Frangin) who “understands” the
world and how to get along in it, as opposed to being “had” by it: money is
everything to him, and what can’t be seen, touched, and stored is not worth
talking about (which is one of the reasons, as he himself says, that he is
unable to pray). He accumulates item after item in his pawnshop, yet we
never see him sell anything: he likes his money, but apparently he likes his
“things,” too. His wife, on the other hand, gives away his money for
worthless objects when she is working in the pawnshop; before she was
married, she pawned her own last possessions in order to get a few more
books to read. Her husband, for his part, has shelves of books, not one of
which we ever see him take down to read.
He likes them for their “thingness,” yet he will not read those books so
as to rise above the world of things. The woman longs to do so, but
realizes that, as a human being, she can only achieve her goal to a limited
extent. She indirectly reveals this knowledge when, early in Une Femme
douce, she declares, “We’re all—men and animals—composed of the
same matter, the same raw materials.” Later we have this truism visually
confirmed when the young woman and her husband visit a museum of
natural history, where she goes on to ask, “Do birds learn to sing from
their parents, or is the ability to sing present in them at birth?” The wife
yearns beyond a universe in which all is such nature, nurture, matter, and
where human being themselves frequently seem to behave in a
preconditioned manner: preconditioned to beautify the self, to marry, to
reproduce, to gather wealth and possessions, to enter society, et cetera.
Throughout the film the suggestion is that, himself obsessed with
possessing matter (including his wife, or her body), the husband responds
to situations in a preconditioned or “correct” manner, whereas his wife
responds in the most unforeseen, and sometimes bizarre, of ways. Indeed,
almost all her behavior in Une Femme douce is choreographed according
to this ideal of the unexpected or the gratuitous. When she and her
husband enter their bedroom on their wedding night, for example, the
young woman quickly turns on the television set but does not watch it.
The man does, but what he sees could be called the image of his own
dead-end behavior pattern: cars racing in a circle. (He drives an
automobile, she doesn’t.) Later the husband will watch horses racing
170 Conclusion
around a track on the same television, then World War II fighter planes
themselves flying round in endless circles as they try to out-maneuver one
another in dogfights.
Meanwhile, incongruously, the wife nearly runs about the room in
preparation for bed, wrapped in a towel that dislodges itself by accident as
opposed to being dislodged in an act of sexual enticement. At one point
she carelessly tosses her nightgown onto the bed, in much the same way
that she will leave underclothes strewn about it during the day and scatters
her books everywhere, showing no respect for the material, for objects or
possessions. At another point, this young woman takes a bath but doesn’t
drain the dirty water and even leaves the faucet running, which her
husband then turns off. Moreover, she spurns money yet likes to eat fancy
pastries; she enjoys jazz but plays Bach and Purcell, too. The wife wants a
bouquet so much she goes as far as to pick sunflowers alongside a road,
then quickly tosses them away when she sees that, nearby, some couples
are gathering their own bouquets of sunflowers.
This woman is different even in dying. (Her suicide ends as well as
begins the film.) We do not get her point of view of the street before she
leaps from the balcony, nor do we await her fall from below, from the
position where she will soon find herself. As the wife jumps in daylight,
we “innocently” see a potted plant fall off the small table from which she
leaped, we watch the table topple over, and we are given a slow-motion
shot of this woman’s shawl floating discursively to the ground after her—
as if it were both her surviving soul or spirit and a final reminder of the
unpredictability of her human nature—to be followed by a series of
shadows and feet that flutter toward her dead body. (She placed a white
shawl around her shoulders before jumping, even as she fingered the
Christ figure retained from the gold crucifix she had pawned at her future
husband’s shop.) Off-camera during her fall, the young woman lands in
the street, cars screech to a halt, and we await her husband’s discovery of
her death.
If, even in suicide, the wife’s behavior has not been categorizable, has
once again been somewhere “in between”—we can never predict quite
where, we do not know quite why—then Bresson’s camera itself is always
literally somewhere in between, except when it is teasing us with a
subjective camera-placement or point-of-view shot. (As when the man and
woman, together with us, attend both the French movie Benjamin
[1968]—a costume drama trading on the wiles of love—and a production
of Hamlet, i.e., the kinds of narratives or dramas, unlike Une Femme
douce, we are accustomed to seeing and hearing, in which we are more or
less easily able to identify with the characters, their worlds, their
Bresson and Others: Spiritual Style in the Cinema 171
fact that he frequently began his films by telling us what would happen at
the end should be a signal, as well: that he was not primarily concerned to
tell stories for the suspense they could create. Related to this, the effect of
having the husband narrate parts of the story to Anna, the enactment of
which parts we then see in flashback, is less to show us discrepancies in
the husband’s version as compared with “what really happened,” than to
obliterate the newness or freshness of story, the interest in it per se—
precisely through the filming of both the husband’s narration and its
subsequent repetition in action instead of words.
Bresson asks us, not to fully fathom this “double-narrative,” to
decipher the how and why of the whole story, but simply to believe that it
occurred and to take witness if not pity. His is a nearly perverse demand,
which is to say a kind of religious one. If we can comply and perform the
requisite act of faith, of utter selflessness, together with a leap of the
imagination, Une Femme douce becomes for us something resembling a
religious or spiritual experience. An experience, moreover, that teaches an
important aesthetic lesson: that we must acknowledge the existence of the
inexplicable in, as well as beyond, art. For it is art’s job not to make
people and the world more intelligible than they are, but instead to re-
present their mystery or ineffableness, their integrity or irreducibility, if
you will, their connection to something irretrievably their own or some
other’s—like God himself. All may not be grace for the young woman at
the end of Une Femme douce, then, as it was not for William Keane. But
all is not nothingness, either.
Anna the maid seems to have learned the lesson of inexplicability or
irreducibility from life rather than art, for she knows as little as we do
about the motives for, and causes of, the husband’s and the wife’s
behavior, yet she utters not one querying or querulous word to either of
them in the course of the picture. Indeed, Anna utters only a few lines
through all of Une Femme douce. Yes, she is the couple’s maid, but her
silence and impassivity (especially as she is played by Jane Lobré) here
appear to go beyond the call of a servant’s duty. Before the end of the
film, Anna leaves the room in which she has quietly listened to the
husband’s narrative of his and his wife’s relationship, but she will not
leave him. She will remain with him during and after the funeral of the
young woman because, as the husband himself admits, he will need her.
Bresson, by implication, asks the same of us: that, figuratively
speaking, we do not desert this man in his time of need, that we recognize
his humanity despite the fact we cannot comprehend his, or his marriage’s
deepest secrets. If there is anyone in Une Femme douce with whom we
should “identify,” then, it is Anna. (Thus, mutatis mutandis, she is as
174 Conclusion
Pickpocket, 1959
Producer: Agnès Delahaîe
Screenplay: Robert Bresson
Cinematography: (black-and-white) Léonce-Henri Burel
Art director: Pierre Charbonnier
Sound: Antoine Archimbaut
Music: Jean-Baptiste Lully
Editor: Raymond Lamy
Running time: 75 minutes
Cast: Martin Lasalle (Michel); Marika Green (Jeanne); Jean Péligri (the
inspector); Dolly Scal (Michel’s mother); Pierre Leymarie (Jacques);
Kassagi (the first accomplice); Pierre Étaix (the second accomplice)
Mouchette, 1967
Co-producers: Argos Films and Pare Film
Screenplay: Robert Bresson (adapted from Nouvelle histoire de
Mouchette, by Georges
Bernanos)
Cinematography: (black-and-white) Ghislain Croquet
Art director: Pierre Guffroy
Sound: Séverin Frankiel and Jacques Carrère
Music: Claudio Monteverdi, Jean Wiener
Editor: Raymond Lamy
Running time: 82 minutes
Cast: Nadine Nortier (Mouchette); Jean-Claude Guilbert (Arsène); Paul
Hébert (the father); Marie Cardinal (the mother); Jean Vimenet (Mathieu);
Marie Susini (Mathieu’s wife); Marie Trichet (Louisa); Liliane Princet
(the teacher); Raymonde Chabrun (the grocer); Suzanne Huguenin (the old
lady who watches over the dead)
Cast: Dominique Sanda (She); Guy Frangin (He); Jane Lobré (the maid);
Claude Ollier (the doctor)
La strada (1954)
Directed by Federico Fellini
Writing credits: Federico Fellini, Tullio Pinelli, Ennio Flaiano
Cast:
Anthony Quinn: Zampanò
Giulietta Masina: Gelsomina
Bresson and Others: Spiritual Style in the Cinema 183
Thérèse (1986)
Directed by Alain Cavalier
Writing credits: Camille de Casabianca, Alain Cavalier
Cast:
Catherine Mouchet: Thérèse
Hélène Alexandridis: Lucie
Aurore Prieto: Céline
Clémence Massart-Weit: Prioress
Sylvie Habault: Pauline
184 Filmography
Maborosi (1995)
Directed by Hirokazu Kore-eda
Writing credits: Teru Miyamoto (novel), Yoshihisa Ogita
Cast:
Makiko Esumi: Yumiko
Takashi Naitô: Tamio
Tadanobu Asano: Ikuo
Gohki Kashiyama: Yuichi
Naomi Watanabe: Tomoko
Midori Kiuchi: Michiko
Akira Emoto: Yoshihiro
Mutsuko Sakura: Tomeno
Hidekazu Akai: Master
188 Filmography
Ponette (1996)
Directed by Jacques Doillon
Writing credits: Jacques Doillon, Brune Compagnon
Cast:
Victoire Thivisol: Ponette
Delphine Schiltz: Delphine
Matiaz Bureau Caton: Matiaz
Léopoldine Serre: Ada
Marie Trintignant: Father
Xavier Beauvois: Mother
Claire Nebout: Aunt
Aurélie Vérillon: Aurélie
Henri Berthon: Teacher
Carla Ibled: Carla
Luckie Royer: Luce
Antoine du Merle: Antoine
Marianne Favre: Marianne
Produced by Christine Gozlan, Alain Sarde
Original Music by Philippe Sarde
Cinematography by Caroline Champetier
Film Editing by Jacqueline Fano
Production Design by Henri Berthon
Running time: 97 minutes
Cast:
Charlotte Rampling: Marie Drillon
Bruno Cremer: Jean Drillon
Jacques Nolot: Vincent
Alexandra Stewart: Amanda
Pierre Vernier: Gérard
Andrée Tainsy: Suzanne
Maya Gaugler: German woman
Damien Abbou: Chief lifeguard
Pierre Soubestre: Policeman
Laurence Martin: Apartment seller
Jean-François Lapalus: Paris doctor
Fabienne Luchetti: Pharmacist
Michel Cordes: Superintendent
Maurice Antoni: Landes doctor
Patricia Couvillers: Evelyne
Patrick Grieco: José
Axelle Bossard: Student
Charlotte Gerbault: Nurse
Nicole Lartigue: Morgue attendant
Produced by Olivier Delbosc, Marc Missonnier
Original Music by Philippe Rombi
Cinematography by Antoine Héberlé, Jeanne Lapoirie
Film Editing by Laurence Bawedin
Production Design by Sandrine Canaux
Costume Design by Pascaline Chavanne
Running time: 92 minutes
3-Iron (2004)
Directed by Ki-duk Kim
Writing credits: Ki-duk Kim
Cast:
Seung-yeon Lee: Sun-hwa
Hyun-kyoon Lee: Tae-suk
Hyuk-ho Kwon: Min-gyu (husband)
Jeong-ho Choi: Jailor
Ju-seok Lee: Son of Old Man
Mi-suk Lee: Daughter-in-law of Old Man
Sung-hyuk Moon: Sung-hyuk
Jee-ah Park: Jee-ah
Jae-yong Jang: Hyun-soo
Dah-hae Lee: Ji-eun
Han Kim: Man in Studio
Se-jin Park: Woman in Studio
Dong-jin Park: Detective Lee
Produced by Yong-bae Choi, Ki-duk Kim, Michiko Suzuki
Original Music by Slvian
Cinematography by Seong-back Jang
Film Editing by Ki-duk Kim
Production Design by Chungsol Art
Running time: 90 minutes
Rosetta (1999)
Directed by Jean-Pierre Dardenne and Luc Dardenne
Writing credits: Jean-Pierre Dardenne, Luc Dardenne
Cast:
Emilie Dequenne: Rosetta
Fabrizio Rongione: Riquet
Anne Yernaux: The Mother
Olivier Gourmet: The Boss
192 Filmography
L’Enfant (2005)
Directed by Jean-Pierre Dardenne and Luc Dardenne
Writing credits: Jean-Pierre Dardenne, Luc Dardenne
Cast :
Jérémie Renier: Bruno
Déborah François: Sonia
Jérémie Segard: Steve
Fabrizio Rongione: Young thug
Olivier Gourmet: Police officer
Samuel De Ryck: Thomas
François Olivier: Remy
Hicham Tiberkanine: Abdel
Mireille Bailly: Bruno’s mother
Bernard Geurde: Doctor
Produced by Olivier Bronckart, Jean-Pierre Dardenne, Luc Dardenne,
Denis Freyd
Cinematography by Alain Marcoen
Film Editing by Marie-Hélène Dozo
Production Design by Igor Gabriel
Costume Design by Monic Parelle
Running time: 100 minutes
Keane (2004)
Directed by Lodge Kerrigan
Writing credits: Lodge Kerrigan
Cast:
Damian Lewis: William Keane
Abigail Breslin: Kira Bedik
Amy Ryan: Lynn Bedik
Liza Colón-Zayas: 1st Ticket Agent
John Tormey: 2nd Ticket Agent
Brenda Denmark: Commuter
Ed Wheeler: 1st Bus Driver/Ticket Taker
Christopher Evan Welch: Motel Clerk
Yvette Mercedes: Woman in Department Store
Chris Bauer: Bartender
Lev Gorn: Drug Dealer
Frank Wood: Assaulted Commuter
Alexander Robert Scott: 1st Cab Driver
Phil McGlaston: 2nd Cab Driver
Tina Holmes: Michelle
Ted Sod: Gas Station Attendant
Omar Rodríguez: Garage Manager
Mellini Kantayya: Newsstand Cashier
Ray Fitzgerald: 2nd Bus Driver/Ticket Taker
Produced by Brian Bell, Andrew Fierberg, Jenny Schweitzer, Steven
Soderbergh
Cinematography by John Foster
Film Editing by Andrew Hafitz
Production Design by Petra Barchi
Art Direction by Peter Yesair
Costume Design by Catherine George
Running time 100 minutes
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Bordwell, David. Ozu and the Poetics of Cinema. Princeton, New Jersey:
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Johnson, Jeff. Pervert in the Pulpit: Morality in the Works of David
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200 Bibliography
The Bible, 3, 62, 97-98, 100, 141, 119, 128, 138, 149, 152, 166,
145-147, 197-199 198-199
Bicycle Thieves, 64 Cavalier, Alain, xviii, 41-45, 47, 82,
Il bidone, 35 128
Big Brother, 119 Cavani, Liliana, 109
Björnstrand, Gunnar, 39 Caviezel, Jim, 146
Bloy, Léon, xiv Céline, Louis-Ferdinand, 72
“Blue Moon,” 56 Central Station, 163
Blue Velvet, 91 C’était un musicien, ix
Bond, Edward, 156 Champetier, Caroline, 73, 75, 78, 80
Bonnaire, Sandrine, 53 Chaplin, Charles, 18, 34
Bonnie and Clyde, 154-155 Chekhov, Anton, 156
Bordwell, David, 1 The Cherry Orchard, 109
Bost, Pierre, 1 Christianity, 59, 62, 65, 80, 85-86,
Bourguignon, Serge, 27-31, 35 88-89, 113, 127, 131, 133, 135,
Boyfriends and Girlfriends, 69 147, 150, 157, 159, 167, 198,
Braschi, Nicoletta, 59 200
Braveheart, 155 Chungking Express, 123
Brecht, Bertolt, 119 Cinémathèque Ontario, vii
Breslin, Abigail, 164 Clair, René, viii
Bresson, Robert, vii-xviii, 13, 17, Claire Dolan, 159, 163, 165
24, 42-43, 47, 50, 53, 62, 67, 69, Claire’s Knee, 66
72, 80, 82, 85, 103, 112, 117, Clean, Shaven, 159
127-128, 131, 137-138, 148, Clément, René, 78-79
159, 165-174, 195-196 A Clockwork Orange, 154
Brimley, Wilford, 101 Cloquet, Ghislain, 174
Bringing Out the Dead, 91 Closet Children, 72
Brody, Adrian, 136 Cocteau, Jean, 27
Brother Sun, Sister Moon, 61 Comedies and Proverbs, 66
The Brown Bunny, 150 Comes a Horseman, 100
Buddhism, 15, 26, 86, 91, 113, 120 The Comfort of Strangers, 101
Buena Vista Social Club, 91 Commentary on Plato’s
Burel, L. H., xvii “Symposium”, 27
Buscemi, Steve, 60 Un condamné à mort s’est échappé
(A Man Escaped), ix-xii, xiv,
Cacoyannis, Michael, 109 xvii, 85, 127, 176-177
Cada, James, 100 A Confucian Confusion, 111
Cahiers du cinéma, xviii Cool Hand Luke, 154
Calvin, John, 69 Cooper, Jackie, 28
Cannes Film Festival, 47, 110, 127, Copeland, Stewart, 66
132, 136 Coppola, Francis Ford, 154
Casabianca, Camille de, 42 Corot, Jean-Baptiste-Camille, 29
Casarès, Maria, xvii Cremer, Bruno, 110
The Castle, 127 Crime and Punishment, xii, 165
Catholicism, ix, xiv, xvi-xvii, 29, Criminal Lovers, 103
34, 61-65, 67-69, 80-83, 99, Crocodile, 120
Bresson and Others: Spiritual Style in the Cinema 205
Cubism, 55, 58, 116 The Duchess and the Dirtwater Fox,
100
Dafoe, Willem, 146 Duke, Patty, 31
Les dames du Bois de Boulogne Dulac, Germaine, 168
(Ladies of the Park), xii, xvi- Dumont, Bruno, viii
xvii, 175-176 Dunaway, Faye, 154
The Damned, 109 Duras, Marguerite, 72
Danton, Sylvie, 48, 50 Dutilleux, Henri, 48
Daquin, Louis, 78 Duvivier, Jules, 78
Dardenne, Jean-Pierre, xviii, 127- Dvorak, Anton, 71, 75
142, 159
Dardenne, Luc, xviii, 127-142, 159 Eakins, Thomas, 92-93
David, Jacques-Louis, 119-120 Ebreo, Leone, 27
Day of Wrath (Vredens Dag), 1-10, Eggeling, Viking, 55
62, 180-181 8½, 31
Debney, John, 146 Eisenstein, Sergei, xvi
Decaë, Henri, 31 The Elephant Man, 92
Delhomme, Benoît, 112 Emerson, Ralph Waldo, 93
Deneuve, Catherine, 109 L’Enfance nue (Naked Childhood),
Denis, Claire, vii, 110 52
Depardieu, Gérard, 53 L’Enfant (The Child), 127, 137-142,
Dequenne, Emilie, 132 193
Deschanel, Caleb, 146 Eraserhead, 91
De Sica, Vittorio, 11, 13, 64 Eschassériaux, Bernard, 29
de Van, Marina, 103 Esumi, Makiko, 88
Le Diable probablement (The Devil, Europe ’51, 11-13, 181
Probably), xiii-xv, 179-180 Evans, Walker, 93
Dickens, Charles, 22 Evein, Bernard, 41-42
Diderot, Denis, xii, 44 Expressionism, 121
Die Hard II, 144
Les Dimanches de Ville d’Avray, 29 Family Life, 62
Dirty Harry, 154 Fano, Jacqueline, 78
Disney Studios, 91 Farnsworth, Richard, 100-101
Doillon, Jacques, xviii, 77-83, 128 Fassbinder, Rainer Werner, 103
“Domino,” 56 Faure, Renée, xvii
Domino, Fats, 57 Fear Factor, 119
Dostoyevsky, Fyodor, xii, xviii, 12, Fellini, Federico, vii, 27, 31-35,
159, 161, 165-168 109, 196
Double Suicide, 77 La Fémis Film School, 104
Down by Law, 55-56 Une Femme douce (A Gentle
Dozo, Marie-Hélène, 142 Creature; a.k.a. A Gentle Spirit),
Dreamcatcher, 164 xii, xiv-xv, 67, 72, 159, 165-
Dreams of Youth, 86 174, 178-179
Dreyer, Carl Theodor, viii, xi, xviii, Ficino, Marsilio, 27
1-10, 24, 42, 53, 62, 85, 148, The Films of Carl Theodor Dreyer,
196 1
206 Index
Pialat, Maurice, xviii, 47-53, 80, 82, Realism, xiv, 13, 16, 34, 55, 57-59,
128, 165 64, 72, 81, 83-85, 93, 96, 116-
The Pianist, 136 117, 125, 128, 132, 142-144,
Piano Sonata no. 20, 148-150, 153, 157, 159, 197
The Picasso Summer, 28 Rebels of the Neon God, 110, 117
Pickpocket, ix-xii, xvii, 62, 82, 127, Redford, Robert, 164
137-138, 141, 159, 165, 177 Reed, Russ, 100
Pinelli, Tullio, 35 La Religieuse, 44
Pinter, Harold, 156 Renier, Jérémie, 138
Pi-ying, Yang, 110 Resnais, Alain, 114
Places in the Heart, 99 Resurrection, 100
Plato, 123 The Reward, 28
Poil de Carotte, 78 Richter, Hans, 55
Ponette, 77-83, 85, 89, 128, 138, Rickman, Alan, 103
188 Riff-Raff, 62
Poor Cow, 62 Rise and Fall of the City of
Portishead, 105 Mahagonny, 119
Portrait of Innocence, 78 The River, 110, 117
Pound, Ezra, vii Rivette, Jacques, 44
Presley, Elvis, 55-56, 58, 60 The Road to Heaven, 61
Procès de Jeanne d’Arc (The Trial The Road Warrior, 149
of Joan of Arc), ix, xi-xii, xvii, Rockwell, Norman, 92
62, 85, 127, 177 Rohmer, Éric, 62, 66-70, 82, 128,
The Prodigal Daughter, 77 197
La Promesse, 128-130, 133, 135, Romano, Marcia, 103
138 Romanticism, 35
Purcell, Henry, 170 Rongione, Fabrizio, 129
A Puritanical Woman, 78 Roosevelt, Eleanor, 19
Rosenberg, Harold, 144
Quandt, James, vii Rosetta, 127-133, 135, 137, 142,
Quatre nuits d’un rêveur (Four 159, 191-192
Nights of a Dreamer), x, xii, Rossellini, Roberto, 11-13
166, 179 Rousellot, Philippe, 42
Quinn, Anthony, 34 Rousseau, Jean-Jacques, 96
Quo Vadis, 61 Ruby in Paradise, 76
Ruttmann, Walter, 55
Racine, Jean, 69 Ryu, Chishu, 16-19
Raining Stones, 61-66, 68, 70, 185-
186 Sanda, Dominique, xii, 168
Rampling, Charlotte (Marie Sarde, Philippe, 78
Drillon), 108-110 Sartre, Jean-Paul, xiv
Ransom, 149 Saving Private Ryan, 98
Rattigan, Terence, 91 The Scent of Green Papaya, 112
Rauschenberg, Robert, vii Schrader, Paul, xvi-xvii, 8, 10, 85,
Ray, Satyajit, 155 87-88, 93, 101
Schubert, Franz, xii
210 Index
The Word, 1, 62
Zeffirelli, Franco, 149
Yang, Edward, 110-111 Zola, Émile, 133
York Crucifixion, 150, 156