Time-travel and temptation

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25 January (Burns' Night)

* Contains spoilers *

Following on from Stale old arguments about Scorsese, here is the main act...

Epic an extraordinary experience watching #LastTemptationOfChrist in Wells Cathedral, well done @BathFilm! pic.twitter.com/XqqcZvuDDK
— Film Hub SWWM (@FilmHubSWWM) January 25, 2014

The Dean and Chapter of Wells Cathedral may have had screenings in the nave before, but, if so, never like that of The Last Temptation of Christ (1988). For one, one's admission is not usually greeted by someone, without explanation offered, handing out what appeared to be a blank slip of paper (usually, the giving or showing is the other way around). It was later found to be a piece of folded A5, but, when asked, the giver said that it was 'an alternative view' (and appeared to be a reprint of a 2* review for the film, as if its existence proved something). For another, the quality of the projection, brought from Festival Central :

Lovely crisp image from @camfilmfest crew for @BathFilm with The Last Temptation of Christ at @WellsCathedral1 ! Thanks for showing it.
— THE AGENT APSLEY (@THEAGENTAPSLEY) January 25, 2014

There were three introductions to the film, by The Dean, by Scorsese's editor Thelma Schoonmaker (who is also Michael Powell's widow), and (on film) from Scorsese himself for this 25th-anniversary screening, from which we gathered that he had started training for the priesthood, but had not got the necessary grades (and dyslexia was mentioned). The impact of Nikos Kazantzakis' novel on Scorsese became clear, and also the fact that the novel, and the film based on it, is not meant to be a direct Gospel-based account of Jesus' life, but a work of fiction that asks questions. We, too, were invited to ask questions.

The concern about showing a Scorsese film here might have been justified, if it had been Taxi Driver (1976), or even the very immediate Life of Belfont in The Wolf of Wall Street (2013) - that would have been inappropriate (sacrilege ?), but there is no way on Earth that this film is blasphemous. It simply asks the question, based on Jesus being fully Man and fully God, what if temptation did not end with the forty days in the wilderness, but extended to the cross :

In essence, what if this Jesus of the film were tempted to believe that there is a parallel with Abraham not being required, having shown himself willing, to sacrifice Isaac, and that he, having abandoned wanting the comforts of a life with wife and children and been crucified, has done all that is needed of him, need not actually undergo death this way after all to save Man ? Scorsese imagines this temptation, which has been mentioned earlier, and shows us Satan peddle Jesus his lies that he is like Isaac, and another way has been found.

The Last Temptation of Christ (1988) gradually builds until, before you know it, the tension of The Agony in the Garden is nigh unbearable.
— THE AGENT APSLEY (@THEAGENTAPSLEY) January 26, 2014

Theologically, we are thrown back on that moment on the Mount of Olives when Jesus asks Peter, James and John to mount watch and pray whilst he goes off a little way to pray alone (which happens twice in gospel accounts, but once here) : he prays that the cup that he is offered may be taken from him, if it is possible, i.e. that he need not undergo crucifixion. (He has already broken bread and shared a cup of wine with his disciples, saying that they are his body and his blood). The film shows Peter, although Peter is asleep with the other two, present the cup to Jesus for him to drink from (echoing the earlier scene, and invoking transubstantiation), which Jesus takes as his answer that there is no other way.

In the Miltonic vision of the early Books of Paradise Lost, between the Fall of Lucifer / Satan and the Fall of Man, a council in heaven has Jesus volunteer to redeem mankind from the consequences of his as-yet unperformed disobedience - being omniscient, God knows beforehand what will happen, whereas, in John's Gospel, we have 'The Word' being God and with God before the creation of the world (1 : 1), and God sending his only son to give eternal life to believers (3 : 16). Scorsese / Kazantzakis gives us a picture of a Jesus whose certainty as to his mission and messiahship is not constant, who has had Judas close to him before and in his ministry (suggesting that Judas (Harvey Keitel, with orange hair), not John, is 'the disciple whom Jesus loved' ?) and hired by the zealots to kill him, and who has asked Judas to betray him to the officers of the High Priest, which turns out to be just after that moment of prayer*.

The Jesus of this film already knows Mary Magdalene and has called his disciples before he goes into the wilderness, and, as carpenter, has provided the Romans with crosses for crucifixions - all of these things stress that this is not the exact Jesus of the Gospels, as well as the fact that Peter seems to have no very special role (unlike that of Judas), and that we are shown Mary both as an active prostitute, and as 'the woman caught in adultery', with no invitation 'to cast the first stone', because stones have already been cast. All of this alienates us from mistaking Willem Dafoe for the Biblical Jesus, as does our familiarity with the actor - he is not another Robert Powell, this is not Pasolini.

It is a subtle effect, for we have the necessary distance on Jesus come the purging of The Temple, the triumphant entry into Jerusalem, and the further defiance to how The Temple is being run with the claim to rebuild 'this temple' (traditionally, following Paul ?, taken to mean Jesus' own body) in three days. We have seen the raising of Lazarus as a real and frightening struggle with the forces of death, not a casual opening of the tomb (despite the warnings that a body has been in there three days, which becomes a stark reality in this film) and calling to Lazarus to come out.

On the Mount of Olives, then brought before Pilate (David Bowie, before whose scene there is none with Caiaphas or the like), this is a Jesus who has not found it easy to discern his mission, and whom Bowie dismisses as just another to add to the 3,000 skulls on Golgotha. There, Jesus who provided the means to crucify others (and with distorted motives), is nailed up in just the same way, but beforehand, with the way of the cross, Peter Gabriel's soundtrack breaks through into its own, evoking the hubbub, mockery and jeers that we see on the screen - it is almost deafening, and there is a long moment when time stands still and Jesus is forever carrying the cross, being jolted and mocked, and it almost does not let up until Jesus is presented with the title's last temptation.

Those affected by Peter Gabriel's score to The Last Temptation of Christ at @WellsCathedral1 can find the soundtrack on his Real World label
— THE AGENT APSLEY (@THEAGENTAPSLEY) January 26, 2014

When this Jesus believes that there is another way, filmically and theologically, several things happen at once : we know that the Gospel accounts and the Christian churches say that Jesus died on the cross, we know that this sweet girl who claims to be his guardian angel must be lying (and that this is the temptation), and we will Jesus to wake up from the deception, which means that we are asking him to die for us, to be The Crucified Saviour, we ask him to give up for us the things in life that are shown desirable to him.

How curious is that, that we should want him to defeat this temptation and die ! A Jesus who even confronts Paul (whom we saw earlier as Saul (Harry Dean Stanton), and whose account of the blinding on the road to Damascus we hear), telling him that he did not die and that Paul's and the other apostles' testimony is false - neither believes the other. If the comparison is not trite, we have a celestial Doctor Who story, certainly a dream sequence, where the deceived Doctor / dreamer cannot spot the clues that he has been tricked, that he did have to die on the cross, that he cannot have what this temptation offered him.

Inevitably, we are thrown back to the temptations manifested as cobra, lion and fire that Jesus experienced in his Richard-Long-like dust-circle in the wilderness, to the doubts and hesitations to which we elsewhere see Jesus subject. Through Scorsese's film, Kazantzakis poses to us the possibility that Jesus could have been tempted on the cross, and the moment is placed when Jesus cries out (in English) words from The Book of Isaiah, Eli, Eli, lama sabachthani?. Some theologies want to say that, at this moment, Jesus is cut off from contact with God, and that it is in this aweful separation that the act of saviourhood consists. This film places the moment when Jesus is most human, when he most wants and is offered what everyone else expects in life, at this time.

As a theological argument about what that postulated separation means, if one accords meaning to Jesus as fully God and Man, this would not make a film**. However, led into the place of temptation by Gabriel's sweetest music, and in purely cinematic terms, seeing Jesus live our life, meet and reject Paul, and be tempted as we are is compelling film-making. This is not blasphemy or a source of challenge to Christian believers, but a heartfelt and carefully thought-through meditation, as a film, on what can otherwise seem the sometimes tired and unconsidered question of what it cost Jesus to go to his death. At the very end, as we looked up above the screen, a faint light was on The Crucifixion, Jesus on the cross and those at the foot.


All at the Cathedral and Bath Film Festival are to be commended for their determination to show this film, despite objection


More here on what Scorsese has written about the film (in Scorsese on Scorsese)...


End-notes

* The accounts about Judas throwing the thirty coins of silver back at the officers of the High Priest, The Potter's Field being bought, or of Judas hanging himself have no place here.

** Surely, at its heart is Paul's Letter to the Hebrews (4 : 15), which says For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. The protesters (Wells Journal, 23 January) assert - baselessly, as far as I can see - that the film propounds that Jesus did marry Mary Magadelene (by citing The Christ Files), and seek to disprove the claim.


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Unless stated otherwise, all films reviewed were screened at Festival Central (Arts Picturehouse, Cambridge)

Images pierce our consciousness

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24 June

Piercing Brightness (2013) gives a leading role to Preston, known, amongst other things, as a railway interchange in Lancashire. Another two things that it is apparently known for is the largest population or density of Chinese people in the UK, and, probably unrelatedly, the highest incidence of reported UFOs. (I hesitate to suggest that the link may be that the former group give rise to the high number of sightings, but many an inferred causality has been based on as slender findings.)

Sufficient reason, one may suppose, to set a film concerned with extra-terrestrial life in this city. The resultant photography, around Preston’s buildings and in its natural environment, was strikingly beautiful, both in themselves and as suggestive of connections that were later made more evident. To be honest, too evident, and that mystery and beauty was swept aside in favour of a Doctor-Who-type plot-line and a race to the finish whose inexplicability could only be grounds for suspecting an opening for a sequel.

Though, honestly, they can spare their breath on selling us another one, as even a paper-thin rationale would not have us believe that an exploratory force on Earth would just have contented itself with knowing all about Lancashire, even if it did first arrive there, and then some members of that ‘Glorious 100’ (a bit too much as if something from Blake’s Seven ?) was assimilated in the population by having the facility to choose a human identity (and so, perhaps, become too enmeshed in Earth life (Park Life ?)).

If I wanted value for money from such a force, tasked with some nebulous aim of helping humankind evolve, I don’t think that I’d be content for them to ignore the rest of the planet and seek to achieve it from a former mill-town. Glorious 100, camped out in Preston when there is a world of culture and of forms of life, seems a bit like a rather feeble ill-thought-out given.

For, despite the words and images that we heard at a – forbidden – assembly of some of the hundred, nothing plausible was offered in explanation, when this was supposed to be the participants navel-gazing at what had become of their mission, when the obvious heckle would have been ‘Shouldn’t have started wearing clogs and keeping a whippet’ (with all due apologies for using that regional stereotype !)

When the plot was kept from being real, i.e. not riddled with the ‘Four thousand holes’ that The Beatles located nearby (in ‘A Day in the Life’), the film worked, with, for example, the curious pair in white (Jiang and Shin) rescued from being laughable as they strode across the square by the ever-circling presence of the hooded bikers, or their room, when they are first hosted by Naseer (, being whited out in an unnatural way. Sadly, maintaining intrigue was not part of Shezad Dawood’s purpose.

No, for it was for the gods from Mount Olympus to show their feet of clay by smoking, drinking, and, by smoking indoors, getting slung out. Slung out of a club that, if it had needed as many men on the door, might have had evidence of more than a smattering of fellow clubbers – unless this is deep social commentary on poverty and austerity, but that still doesn’t explain why a club would pay for a disproportionate level of security.

When this film tried too hard, with Chen Ko as Jiang swaggering or downing a large cocktail in one, one just engaged the thinking ‘This isn’t going to go well’, but did not really care, and, even then, not much happened, except his being the worse for wear. Likewise, when Warner (Paul Leonard) is chasing after Naseer with Maggie (Tracy Brabin) in the car, the pursuit is immaterial, because one does not know what he is seeking (or seeking to avoid).

And then, whether it was the aspect ratio of the copy or the projection, there was the issue with seeing the sub-titles, which first of all made it seem as if our duo was uttering the equivalent of figures to each other, and so it did not seem to matter what they were saying, whereas, when the first sub-title spanned two lines, the top line was legible – and earnest, but banal, in the way that seems to typify the communication of alien beings after the original Star Trek series. Jennifer Lim (Shin) did her best to invest her role with the moody character of a Servalan, but the trite nature of the dialogue, when looks were subverted by words, did for that pretence.

As the almost ever-present menace, though, the hooded bikers, because a purely visual element, provided tension and atmosphere, which scenes of Maggie and her colleague stumbling through thickets failed to deliver: ironically, the alien life, which – we were told at one point – had become so adapted to Earth that it had lost its true nature, is more striking when it just seems to be local youth amusing itself, whereas the scenes of supposed sightings lacked impact and any intensity.

At this level, the film did play with the question of whether we would recognize life from another world, if we saw it. However, Dawood and his writer Kirk Lake did so, generally, in a very clunky way, which made it seem to be trying no harder than Woody Allen’s Sleeper (1973) in creating a futuristic world with which we are meant to engage:

In fact, take that back, because, in that early film, Allen and his collaborator Marshall Brickman have two outstanding inventive conceits in the orb and the orgasmatron, not to mention the automated operating-theatre, the hilarious spooling scene, the equally hilarious scene with the inflatable suit, and Allen himself masquerading as a domestic robot, and baulking when he finds out what happens at the mender’s...

If Piercing Brightness had had a tenth of that energy in the plot, characterization and dialogue to equal the strong visuals, it could have been immeasurably better and matched its opening promise !



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Fabette's Beast

This is a review of Babette’s Feast (1987)

More views of - or before - Cambridge Film Festival 2012
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4 January

This is a review of Babette’s Feast (1987)

* Contains spoilers *

Babette's Feast, newly released by the BFI (British Film Institute), is not exactly a suspenseful film, but there are tensions, and they have kept me pondering it, and so not writing this review, for several weeks. (Which is very often a sign of a good film, i.e. that it should defy instant analysis.)

When one does not have an original screenplay, but an adaptation, one never quite knows not just what has been changed*, but also how things made manifest in the written work (which may be so ambiguously, provisionally or tangentially) have been embodied on the screen. In some ways, cinema can be more indefinite than a novel, in others it almost cannot fail to state things.

One is the location. Quite apart from what the narration tells us, we can see that it is a small community in a remote spot, and we might subconsciously, even before shown anyone who lives there or, less still, having mention of a sect, infer qualities in those who (choose to ?) live there - and not be so far wrong ?

As to the buildings that, real or specially constructed, we see, no amount of lulling the senses can conceal the fact that they are smaller on the outside – this, though, is not Doctor Who**, and the scenes with which we are presented could often not be accommodated by these modest dwellings, even allowing for the cinematographer being the other side of where a wall should be.

There may be several reasons for having the exterior shot in a way that draws attention to proximity, intimacy and even claustrophobia, but I shall choose the fact that the isolation and vulnerability to external forces are heightened by the smaller scale, giving a sense both of how precarious life there is and that it may be prone to further influences for change. At any rate, that is how I interpret it.

This is Jutland, in Denmark, in – in the present, as shown – the early latter half of the nineteenth century, but what I need to find out is how the various wars between the Scandinavian countries had affected the population geography (I refuse to say ‘demographics’), and whose territory this island had been at various times. I say this because the spirit of August Strindberg hovers over this film for me, and I want to understand things a little better. That inquiry must wait for another time…

Strindberg is first very evident when Babette goes away to make arrangements for the feast, and the sisters have to take over duties that they last performed before she came, in the caricatured responses of those on the receiving end of their charity to the food presented and the fact that it is late, but the whole notion of this sort of meals-on-wheels generosity chimes with later works, too, such as his A Dream Play from 1902. (Does one, though, attribute that feeling to Babette’s Feast because of Karen Blixen or because of the screenwriter?)

Where the feeling is most relevant is at the feast itself, with the sharply defined moments of what neighbour says (or whispers) to neighbour, which is a sort of kaleidoscopic one for me, because I did not feel myself tasked with keeping track of who had a specific grudge with whom until shown them again, but of having an impression of the levels of unrest or discontent – the Strindbergian element is in people saying to each other what, dreams apart, they ordinarily would not reveal, and goes all the way back to a puzzling little play such as Easter.

They most discomfort the two worrying sisters (and they, too, I found it hard to distinguish from each other, though not for want of concentration*), who appear to see any ignoble behaviour or sentiment as ultimately a bad reflection on their father, without seeming to appreciate that maybe, even if he was not a charlatan who just wanted power and authority, he knew these people’s nature better than they do.

That is one of the tensions, but, preceding it, has been the sisters’ regret of allowing Babette to prepare this meal, which they have come to see as beastly and probably satanic, after encountering the live ingredients: in a paranoid response – and the elderly sisters are highly skittish – they come to suspect that the act of kindness is for their ill, and tell all the guests so, who are ready to believe it.

As I see it, the general unrest could, depending on our disposition and mood, affect us differently – we could reject it as their baseless superstition, or think that there might be, in the unfolding of this feast (the English word is laden with significance from Belshazzar to The Last Supper to the feast that is Christmas) be something sinister. As to the latter response, for example, why is the instruction for General Löwenhielm’s glass to be kept topped up, and is he meant blessing by it, or some harm of over-indulgence ? In those terms, indeed, what does this elaborate food and drink for these simple-living people mean ?

That question we come to later, but the night itself embodies dissension and enmity, which almost seem brought on by the feast and clearly disquiet the passive and peaceful daughters of the pastor : to what, one imagines them thinking, has all his work come, if the reaction to this meal in his honour takes the form of the uncovering of deep grudges and hatreds ? Is that the truth, or is there some more magical act of redemption going on, which means that, when the guests (other than Löwenhielm and his aunt, who have already left for home) dance around the well-head and sing, they are truly and fully reconciled to each other, rather than this being a papering-over the cracks ?

At any rate, the naive pair, with no idea how much such elaborate food and expensive wine would cost, have been blessed by Babette (along with the villagers), and had not figured that she could possibly have spent her whole winnings on it all. They had been mean enough to wonder how they would manage without her, if she went back to France – and, indeed, we are shown them struggling, and with the grumpy reactions of those to whom they give charity.

The fact that she did not have anywhere to go to in France does not explain the staggering decision not to buy herself an easier life somewhere else, and that generosity is so baffling that it almost only works on the level of parable, very much in what we are told of Griselde in Chaucer’s The Clerk’s Tale. It remains a puzzle to me, even on some reading (as I have heard critics advance) that wants to see the feast itself as the healing sacrament that these people needed : if there is a synthesis between the pious, remote North and the South of the warmer Parisian lands, then this is really no more than Löwenhielm says, who maintains a commentary on food and drink, both at the level of identification, and at that of gourmandizing wit and wisdom.

It is his presence at table, he who is used to this quality of food from when Babette worked elsewhere, that strikes an alternative note, and, whilst he might guide the others into enjoying the food, he seems as if in a dream, not being amazed at how such things could be in a poor and remote place. He leaves without seeing Babette, and, outside her kitchen, she takes no part in the feast, since she directs the others what to serve and how. It has all led up to the sisters learning that she is not to leave them, with and because of this meal, and there the graciousness of the gesture remains, for me, at the level of allegory.


End-notes

* For example, I know that Tove Jansson was Finnish, but she came from the Swedish-speaking part of Finland, and had Swedish as her primary language. However, this map delineating the extent, at various times, of the Swedish empire shows that, although it encompassed parts of Norway and Finland, and even Bremen and Riga, it did not touch Denmark, for some reason.

However, as flicking through one of these books of the type 385 Films You Must See Before Breakfast revealed, I now know that the story has been translated to Denmark from Norway anyway.

** TARDIS – to come…

*** I could not swear that the daughter whom her father delights in having subject to the philandering of the French musician Papin, just so that he can impiously delight that he has been snubbed, is not the same one whom Löwenhielm seeks to court, even if parity would have one disappointed suitor for each.


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My new favourites

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26 June

Two new browsers, and both straight out of (old-style) Doctor Who:

Maxthon

Dalvik


Maxthon has to be a strange, deserted planet with a Dalíesque quality to it, telegraph-poles supported by what one won't look too closely at, mirages, weird constructions with boiled beans. Whereas Dalvik is - predictably - an evil genius, trying, by frantic calculation, to find the formula that makes everything implode on itself.


OK, hints of the last adventure, Logopolis, for Tom Baker, but it's late... And the residents of Logopolis were (till The Master got them), after all, performing calculations that sustained the fabric of the universe, and the loss of the mathematics, if it hadn't been for The Doctor employing The Pharos Project to reprogramme space - time (albeit too late to save Nissa's family on Traken), was what caused the destructive void to open up.

Class dismissed!


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