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Rain Man (1988)

Rain Man is based on a premise so absurd that it undermines all the sentimental good feeling we are supposed to experience while watching it.  Charlie Babbitt (Tom Cruise), who is on the verge of bankruptcy, finds out that his father, from whom he has been estranged for many years, has died.  He goes back home in the expectation of inheriting his father’s estate, inasmuch as he is the only living relative, at least so he thinks.  But he finds out that aside from an old car and some roses, the entire estate, worth $3,000,000, has been put in trust for someone else.  That someone else turns out to be an autistic older brother he never knew he had (he never finds out why no one told him about this older brother, Raymond (Dustin Hoffman), and neither do we).

Charlie decides he is entitled to half the estate.  So far, so good.  Up to this point, the movie is more or less within the realm of what might actually happen in the real world.  In said real world, Charlie would have hired a lawyer to contest the will, and then he could have gone about his business while waiting for results.  I once had a cousin who left all her money to her lover.  I figured that was the end of it, cut and dried.  But a lawyer thought otherwise.  I signed an agreement with him, and two years later he sent me a check for $22,000.  Now, if a mere cousin can break a will, I figure one of the sons of the deceased has a really good chance of doing so.

Instead of just hiring a lawyer, however, Charlie kidnaps Raymond from the institution where he has spent most of his life.  Then, he calls the head of the institution and demands $1,500,000 in ransom to get Raymond back.  That would be all right if we were supposed to think Charlie is a criminal, but we are not.  We are supposed to ignore the fact that in the real world, Charlie would end up in prison.  Instead, we are supposed to believe that he is going to show up in court with Raymond by his side, saying, “I have him now, so give me the money!” as if that is going to strengthen his case.

In true Hollywood fashion, we get the best of both possible worlds.  Charlie comes to care for Raymond, forgoes his claim on the estate, sends Raymond back to the institution where he belongs, and promises to visit him regularly.  But, thanks to some card counting on the part of Raymond earlier in the movie, he and Charlie won $85,000 playing blackjack, just enough money to keep Charlie from being forced into bankruptcy.  But it is a little hard to enjoy this happy ending after spending half the movie suffering through that ridiculous kidnapping plot.

Deconstructing the Look on Ben Carson’s Face

The most disturbing thing about Ben Carson, at least to me, is not that he believes that abortion is murder, that homosexuality is a sin, that evolution is false, or that a Muslim should not be elected president.  These are views widely held by the social conservatives of the Republican Party, including some of the other candidates running for the nomination, views that we have come to expect.  No, what disturbs me about Ben Carson is the look on his face.

When I watch Mike Huckabee or Rick Santorum giving a speech, I see men that have to tell me they are deeply religious in order for me to know about it. Their views on abortion, gay rights, and evolution are such that I would not like to see them become president, but at least they seem to be (dare I say it?) normal.  They strike me as men who just happen to have beliefs and values quite different from mine and that of most Democrats, probably because they were raised that way.

But when I see Ben Carson, I experience a visceral aversion.  Thank goodness he is a Republican, because I would really be conflicted if he were leading in the polls as a candidate for the Democratic nomination the way he presently is in some polls as a Republican.  In other words, he could be pro-choice, supportive of gay rights, secular in his thinking, and open to the idea of a Muslim’s being president of the United States, and I would still be troubled by the possibility of his becoming president on account of the look on his face.

Referring again to Huckabee and Santorum, both men have won the Iowa caucus in the past and have done reasonably well overall in their bids for the nomination, but they lost in the end. And so it is that I fully expect Ben Carson’s candidacy to have similar results.  The difference is primarily one of imagination:  it’s not that Carson has a better chance than Huckabee or Santorum did in the past; it’s that the thought of his actually winning the nomination and then the presidency is just so much more horrifying.  And all because of the look on his face.

Because he and Donald Trump are both doing so well in the polls, some people argue that their supporters are alike in wanting someone that is not part of the political establishment, the difference being that whereas Trump is a loudmouth, Carson is soft-spoken, which many find reassuring.  Not me.  I admit to the guilty pleasure of enjoying Donald Trump’s performance, for much of what he says is funny.  But Ben Carson never makes me laugh, not even when he says something laughably ignorant.

At first I suspected that Carson was on medication, and some have called him the Ambien candidate.  But it finally occurred to me that Ben Carson, through his serene facial expression, his habit of closing his eyes, and his manner of speaking softly, is presenting himself as a man who is at peace with God.  By saying that he is “presenting” himself in that way, I do not mean to suggest that he is a hypocrite or a fraud.  Rather, he presents himself that way as much for his own benefit as for ours.  Perhaps the explanation lies with his violent past.  He admits that in the past he was “volatile,” that he had a tendency to lose his temper and attack people.  He had to counter that tendency with an equally strong, opposing passion for saintliness.

Carson is a Seventh-Day Adventist, a sect that believes in the literal truth of The Book of Genesis.  Not surprisingly, then, Carson does not believe in evolution, going so far as to say that the theory was “encouraged by the Adversary.”  On the other hand, in an interview on CNN, he said of himself that he is “not a real religious person….  I’m a person who has a deep and abiding faith and relationship with God.  But I’m not really into a lot of religious dogma and rituals — ‘You can’t do that, and you can’t do this.’ I don’t believe in that. I believe you have to have a deep and abiding faith in God.”  When asked by Bill O’Reilly on Fox News whether he believed in Adam and Eve, he said, “I know a lot of people say that I believe the earth is 6,000 years old, and they have no basis for saying that. I don’t know how old the Earth is.”  He went on to say that according to Genesis, ‘In the beginning God created the heaven and the earth’ — and then there’s a period there. You don’t know how much time elapsed.”  He followed this by saying, “He’s God. If he wanted to create an Earth that was billions of years old he could do it.”

Given his low opinion of dogma, and his willingness to treat the story about the world’s being created in six days as allegorical or figurative, one might think the way would be open to him to accept evolution the way many liberal Protestants do, as something that took place over billions of years, guided occasionally by the hand of God.  Nevertheless, by his own account, evolution is an evil doctrine, presumably because it contradicts the story of creation as laid out in Genesis.  What is going on here?

Before drawing any conclusion from that, let us consider the reason he gave for saying that a Muslim should not be elected president.  “I would have problems with somebody who embraced all the doctrines associated with Islam,” Carson said. “If they are not willing to reject sharia and all the portions of it that are talked about in the Quran—if they are not willing to reject that, and subject that to American values and the Constitution, then of course, I would.”  In other words, what makes a Muslim unacceptable is his belief in the dogma of Islam.  But if a Muslim is like Carson, one who does not think dogma is important, then such a Muslim might be all right.

The dogma of a religion is a set of beliefs that are fundamental to it.  They are something that requires thought, if only to understand them.  But one thought leads to another, and the first thing you know, you run into a contradiction.  Some people resolve the contradiction by rejecting the dogma, by rejecting the story of Adam and Eve, for example.  Others attempt to construct an elaborate theory that will be compatible with the evidence (the fossils of dinosaurs are of antediluvian monsters that never made it on the ark, or God put the fossils there to test our faith, or they are they work of Satan).  But one solution is simply to avoid thinking altogether. That is the path taken by Ben Carson.

When Scott Walker famously admitted he was going to “punt” when asked about evolution in England, we all suspected that he believed in evolution, but was afraid of losing the evangelical vote.  This was the same man who said, “There’s no such thing as a hypothetical.”  But in saying such things, Walker was simply concealing his thoughts from us.  Carson is concealing his thoughts from himself.  Or rather, he is suppressing his thoughts before he even has them. Carson is protecting the dogma of Christianity by refusing to think about it.

When he speaks about his “deep and abiding faith in God,” he is talking about a feeling, a feeling that he believes renders unnecessary any kind of critical thinking, which is why he gets exasperated with “Gotcha” questions about his tax plan or his proposal to get rid of Medicare and Medicaid.  He is in a state of grace and his heart is filled with joy.  This is why he speaks softly, slowly closes his eyes, and has the look of serenity upon his face, for he is at one with the Lord, with whom all things are possible, including his plans for taxes and entitlements.  And this is why he is doing so well in the polls, for when people see the way he looks and hear the way he speaks, they sense the purity of his soul and the goodness of his heart.

No wonder I’m appalled.

On the Effect of the Supernatural in Horror Movies

This is the season for horror movies, what with Halloween being less than a week away.  And so it is that we may expect to see a lot of horror movies offered on television for our entertainment.  Now, what we want from a horror movie is to be scared, and the question is, Does the presence of the supernatural in a horror movie add to its ability to frighten us, or does it detract from it?

The answer to this question undoubtedly depends in large part on whether one believes in the supernatural.  For people who are really superstitious, their belief in the supernatural may be so strong that they find horror films about witches, ghosts, and demons too frightening, and will not watch such movies as a result.  I actually knew a girl like that when I was in college, and I decided not to continue dating her anymore as a result.  It’s not that I minded her being superstitious.  It was her refusal to let me take her to the Halloween special being offered at the Triple Threat Drive In that made me realize there was no future for us.

As for myself, I have quite the opposite reaction.  The presence of the supernatural in a horror movie so lessens its believability that, all things being equal, its capacity to frighten me the way I would like is diminished to the point that I am likely to lose interest.  Mind you, some of my favorite horror movies involve the supernatural, but that is in spite of it, not because of it.

Of course, most of the monsters in a horror movie correspond to nothing real, however realistically they may be depicted, even where there is no supernatural element.  There are no Frankenstein monsters, no pods from outer space taking over our bodies, no zombies trying to eat our flesh.  And yet, as unrealistic as these monsters are, as unbelievable as they are, their ability to frighten us is enhanced by their being either the work of mad scientists, aliens from another planet, or threats arising from natural forces not fully understood, rather than being the result of demonic possession, witchcraft, or the like.

An interesting example in this regard is the movie Häxan:  Witchcraft Through the Ages (1922). It is not always clear in this movie whether the scenes depicting witches, demons, or Satan himself are mere visualizations of what people once believed, dreamed, or were forced to confess, but in any event, when these supernatural creatures are being depicted, they really have a good time, and so do we.  Beautiful naked witches are seen making love to horned demons, while other demons furiously churn their butter as they watch the witches cavorting about. In one such scene, monks are seen to be terrified by the presence of Satan.  But later in the movie, we see religious authorities torturing a poor old woman in an effort to make her confess to her participation in a witches’ Sabbath, and we are given to believe that she is completely innocent of witchcraft, especially since the general thrust of the movie is that there is no such thing as witches.  It is this part of the movie that is truly disturbing, whereas the supernatural scenes are enjoyed with mild appreciation.  In a similar way, The Conqueror Worm (1968), which is about Matthew Hopkins (Vincent Price), Witchfinder General, and his assistant, John Stearne (Robert Russell), is more horrifying than a story about real witches would have been.  All things being equal, a movie about men like Hopkins and Stearne, who use their position of power to satisfy their greed, lusts, and sadistic delight in being cruel, is far more likely to horrify us than a movie about actual witches flying around on broomsticks.

Just as we see that natural horror is more frightening than supernatural horror when we compare movies about witchfinders to movies about witches, so too are horror movies about natural maniacs likely to be more frightening than movies in which madness arises from supernatural influences.  Psycho (1960) and The Texas Chain Saw Massacre (1974) were inspired by an actual person, Ed Gein, and Henry: Portrait of a Serial Killer (1986) is based on the life of Henry Lee Lucas.  But even if these movies were not inspired by actual serial killers, the mere fact such men actually exist makes it easy for such movies to frighten us.

On the other hand, consider The Shining (1980), a movie about a family that moves into a haunted house, the result of which is that evil spirits take over Jack Torrance (Jack Nicholson), the husband and father, causing him to try to kill his wife and child.  As we all know, men sometimes murder their wives and children, and so a movie about a man chasing his son through a house trying to hit him with an axe could be incredibly terrifying.  But since Jack’s mania is inspired by demonic spirits, most of the terror is drained from the movie.  Of course, the silliness of the “Here’s Johnny!” scene, which was played for laughs, was probably sufficient on its own to put ironic distance between us and the mayhem.  This was no mere comic relief. That scene made it impossible to take anything that followed seriously.  Still, the fact that Jack Nicholson’s character is under the influence of demonic forces actually provides even greater distance.  Too much distance, in fact, the result of which was that I was quite bored by it all.  The Babadook (2014), on the other hand, is more effective.  First, there is no “Here’s Johnny!” scene. Second, the movie seems to be more about madness than the supernatural. As a result, the mother in this movie is far scarier than the father in The Shining.

One reason why the supernatural works against a movie’s ability to frighten us is the same reason we don’t believe in the supernatural in the first place: it doesn’t make sense.  In The Omen (1976), it is clear that Damien is the Antichrist, and as various people in the movie become convinced of this, they try to destroy him.  Now, I generally try to get into the spirit of a movie when I am watching it, and in this case, I tried to suspend disbelief and accept the premise of Christianity on which this movie rests.  But I couldn’t help myself. I found myself wondering why everyone was so upset about the appearance of the Antichrist when his existence confirmed the prediction that some say is made in The Bible.  This would mean that everything is unfolding according to God’s plan, the Day of Judgment is at hand, and all of us are about to go to Heaven (well, not me, because I am an atheist, but as I said, I was pretending to be a Christian while watching the movie). Presumably, killing the Antichrist while he is still a child, before he has a chance to really do anything, would be thwarting the will of God, so I would think that the rational thing to do would be just to kick back and relax.  In other words, I really could not get into this movie.

In a similar vein, one of the problems with the story of Faust, the man in the German legend who sold his soul to the Devil, is that we never understood why anyone would make such a foolish bargain in the first place. A few decades of wealth, power, fame, and sex in exchange for an eternity of burning in the fires of Hell? Evil may be fascinating, but stupidity never is, and we quickly lose interest in the fate of anyone dumb enough to make that deal.  One reason that the movie Angel Heart (1987) works so well is that Johnny Liebling (Mickey Rourke), the man who makes a pact with the Devil, knows of a ritual that will allow him to substitute someone else’s soul for his own, so that after reaping the benefits of a pact with Lucifer, some other poor slob will pay the price while Johnny gets to go to Heaven, with God shaking his head, saying in exasperation, “Another sinner gets off on a technicality!” Things don’t work out well for Johnny, of course, but at least the ritual in his possession makes his decision to make a pact with the Devil a rational one (sort of).

Regarding the story of Faust as told by Goethe, Nietzsche said, “A little seamstress is seduced and made unhappy.  Surely that could not have happened without supernatural interference? No, of course not!  Without the aid of the incarnate devil, the great scholar could never have accomplished this.”  Right.  He sold his soul to the Devil in order to get laid. It is hard to regard anything so silly as being tragic, especially when some angel butts in at the last minute and says Gretchen, the seamstress, is redeemed, just as Faust is redeemed for no good reason at the end of Part II. Men have been seducing young girls and abandoning them since caveman days, and every such instance is more tragic than the one told by Goethe involving the supernatural.  And don’t tell me we are supposed to understand this story allegorically, because allegory does not work when the story taken literally makes us roll our eyes.

Not only are horror movies involving the supernatural somewhat incongruous in this or that particular, which puts a strain on the rational intellect, but they also tend to offend our reason by having no rules or limitations at all, at which we point we give up and quit thinking. Natural or man-made monsters are not like that.  Whether it is Frankenstein, the Creature from the Black Lagoon, or the Terminator, we know they have their limitations, allowing us to try to figure out, along with the good guys in the movie, how to stop them.  Though I don’t care for vampire movies, at least they have rules involving exposure to the sun, dread of crucifixes, and wooden stakes through the heart.  But a lot of movies are like Poltergeist (1982), where we have no clue as to what will happen next, nor any sense of what can be done to stop the evil forces until the very end.  As a result, all we can do is passively accept whatever.

In some cases, there are rules, but we haven’t the slightest idea what they are in advance of what happens.  One of the worst offenders in this regard is The Devil Rides Out (1968).  In this movie, when the Duc de Richleau (Christopher Lee) discovers that a young friend of his has become caught up in Devil worship, he reveals that he has been studying the subject for years, and so he knows just what to do, because he has it all memorized.  There must be fifty-seven varieties of rules, rituals, and incantations you have never heard of, which we learn about only when Richleau pulls them out of his hat. As a result, reason is suspended, for we are reduced to waiting to find out about the next new rule.

If a movie must be about the supernatural, the least it can do is have a strong character who sneers at such nonsense.  All supernatural horror movies feature some characters that are skeptical, for it would be unbearable for everyone to be a believer right from the start.  But all too often, the skeptics are minor characters quickly brushed aside.  In the really good horror movies of the supernatural subgenre, the nonbeliever holds out for a long time, giving us someone to identify with, thereby easing us into the necessary suspension of disbelief as that character slowly comes around. Thus, we have Holden (Dana Andrews) in Night of the Demon(1957), Luke (Russ Tamblyn) in The Haunting (1963), and both Father Karras (Jason Miller), who is losing his faith, and Chris (Ellen Burstyn), an atheist, in The Exorcist (1973).  And finally, there is that scene in Raiders of the Lost Ark (1981), when Indiana Jones (Harrison Ford) is being warned by a friend that it is unwise to meddle in certain mysteries.  Indy dismisses his friend’s concerns, comparing him to his mother, and saying that he is talking about the bogeyman, a bunch of superstitious hocus-pocus.  “Besides,” Indy says, “you know what a cautious fellow I am,” as he tosses his forty-five pistol on the bed.  In other words, it’s all right if supernatural stuff goes on in the world, as long as the hero has contempt for such things, at least until close to the end.

And so, generally speaking, as far as my preference regarding horror movies is concerned, the less there is of the supernatural the better, and none at all is better still.  Of course, that girl I knew in college was of exactly the same opinion, though for totally different reasons.  Maybe I should have compromised and taken her to see a Godzilla movie instead.

The Forsyte Saga: The Book and the Adaptations

When I finally set out to read The Forsyte Saga, a collection of three novels by John Galsworthy, I expected it to be entertaining and mildly thought-provoking, but something easily forgotten as soon as the last page is read and the book is placed upon the shelf.  Instead, I found the book to be a little creepy, but in a persistently disturbing way, so that my thoughts keep returning to it.

The theme of the first novel, The Man of Property, is completely revealed in its title, and Soames Forsyte is the man.  Unfortunately, among the many things he regards as his property is his wife, Irene.  This might not be so bad were it not for the fact she had an intense disliking for him from the very first.  When he impulsively kissed her arm one evening, she shuddered with revulsion.  Soames noticed this shudder, but he persisted in asking her to marry him.  Eventually she agreed, thinking she could stand it, but after they were married for a while, she finds Soames to be so repulsive to her physically that she asks for her own bedroom, by which it is understood that they will no longer be having sex.

So, why did Irene marry a man for whom she had such a powerful disliking?  The book gives us only a hint as to the answer, covered briefly in the space of a couple of pages.  It tells us that Irene’s stepmother, Mrs. Heron, was anxious to get Irene married off for two reasons:  First, she cost Mrs. Heron more than the fifty pounds a year that Irene’s father had left her.  Second, Mrs. Heron was anxious to get married again, and the men she hoped might propose to her kept being distracted by her beautiful stepdaughter.  As a result, Soames was able to enlist Mrs. Heron’s cooperation in courting Irene.  Nevertheless, these are not sufficient reasons for a woman to marry a man that repulsed her, and the novel tells us that Soames never could figure out why Irene did finally consent to marry him.  It should be noted that between Irene’s fifty pounds a year and the money she could earn giving piano lessons, there was no need for her to marry anyone.

Apparently, the various people who decided to adapt The Forsyte Saga found it as disturbing as I do that Irene would be willing to marry a man for whom she has such a strong, visceral aversion.  In That Forsyte Woman (1949), which is mostly an adaptation of The Man of Property, Irene’s revulsion for Soames before she marries him is suppressed. Instead, she is portrayed as making the mistake of marrying a man she didn’t love and then regretting it afterwards.  In other words, it is easy to understand a woman’s making that mistake, so the movie is essentially making excuses for Irene.

In the 1967 television mini-series, Mrs. Heron has a prospective suitor for herself.  He is a lecher, and he gives Irene to understand that she is the real object of his sexual desires, which he intends to pursue once he has married Mrs. Heron.  This would certainly explain why Irene would marry Soames as a way of getting away from her future stepfather.  But there is no such character or situation in the book.

In the 2002 television mini-series, the two reasons given in the novel as to why Mrs. Heron would like to see Irene married are adhered to, so it comes closest to being a faithful adaptation on this point.  However, both reasons are dramatized and given more intensity than is indicated in the book.  In particular, Mrs. Heron acts as though her financial situation is desperate, owing to her need to support her stepdaughter, whereas in the book, there is no indication that having to support Irene is an inordinate burden.  And there is also a scene in which Mrs. Heron becomes furious when the man she was hoping would propose to her expresses an interest in marrying Irene instead, following which she tells Irene she will not support her for another year.  Irene replies that she cannot support herself on her own, though that is exactly what she does do later on.  In other words, this adaptation is consistent with the book on this point, but takes pains to make explicit what the novel only suggests.

The point is that each of these three adaptations is determined to make Irene a sympathetic character, whereas the book leaves us a little perplexed as to why Irene ever consented to marry Soames.  Furthermore, the 2002 adaptation portrays Soames as being more vehement and angry than in the book, at one point almost maniacal, as if to make Irene a more sympathetic character by virtue of her being terrified of his scary behavior.  In fact, the entire mini-series becomes increasingly maniacal, with people yelling and getting physical in a way that never occurred in the book.  The 1967 adaptation, which includes material from the sequels as well, is more faithful to Soames’s character in this regard.  He is still an unpleasant fellow who raped his wife, but this earlier version is content to allow Soames a bit more self-restraint, much as he is portrayed in the book. And Irene is not afraid of Soames in that version or in the book, but merely filled with revulsion at the thought of him. In fact, with the exception of the bit about the man who intended to marry Irene’s stepmother, the 1967 is far more faithful to the book than is the 2002 version, which really takes liberties with the story. On the other hand, That Forsyte Woman has one thing the two mini-series do not: star quality.  Actors Errol Flynn, Greer Garson, Walter Pidgeon, and Janet Leigh give this movie a vitality that the television mini-series seem to lack by comparison.  But let us now set these adaptations aside and consider only the book from here on.

Irene has a friend named June Forsyte, who is the daughter of Soames’s cousin, and a woman whom Soames dislikes, for he suspects she puts ideas into Irene’s head. To get her away from June and other such people, he decides to build a house in the country where he can have Irene all to himself. Then it would be just the two of them, side by side.  And this at a time when there was no such thing as television!

Soames hires Philip Bosinney to build the house for him.  Bosinney is an architect, and the fiancé of June.  Boy, if that is not asking for trouble!  When it comes to business, I always prefer to deal with strangers.  You may think you are going to get first class work at bargain rates when doing business with friends and family, but as often as not, there is a misunderstanding that leads to grief, and thus it is in the novel as well.

To make matters worse, Irene and Bosinney fall in love and have an affair. Soames suspects as much, which only adds to his frustration at being estranged from his wife, and so one night he decides to exercise his conjugal rights by force.  In short, he rapes Irene.  (Note:  In That Forsyte Woman, Soames does not rape Irene, but only slaps her.) Now, Soames is a bit of a stuffed shirt and not very likeable, but we do not expect something like this. The result of this violation is that whereas before, Irene had merely been repulsed, now she is thoroughly devastated.  Soames feels guilty and ashamed, but at the same time, he believes he was in his rights, and that Irene was just being unreasonable.  When Bosinney finds out about it, he becomes so distracted that he walks into the path of a carriage and is run over and killed.

It is interesting to observe that in this novel, which is written by a man, a man rapes his wife and traumatizes her, whereas in Gone With the Wind, which is written by a woman, a man rapes his wife, and it is just what she needs, satisfying lusts she never knew she had.  You would think it would be the other way around.

Irene leaves Soames, and years later they get a divorce.  She then marries “young Jolyon,” June’s father.  Speaking as a man, if my best friend had an affair with my fiancée, and then after she died, he proceeded to marry my mother, no one in my family would ever see me again.  So, this must have been pretty rough on June, but she manages to hold up reasonably well.  In any event, Jolyon and Irene end up living in the house out in the country that Bosinney had built for Soames, just the two of them, side by side.  And still, television had not yet been invented. However, this marriage turns out to be idyllic.  They eventually have a child, whom they name “Jon.”  Soames remarries, hoping to have a boy, but his wife has a girl instead, after which she can no longer have children.  They name her “Fleur.”

When they grow up, Fleur and Jon meet and fall in love.  So we have a Romeo and Juliet story, in which the two feuding families are two main branches of the Forsyte family, that of Soames and that of Jolyon.  Both sides of the family try to keep them apart, but at the behest of his daughter, Soames visits Irene and assures her that if their children marry, she need have no fear of having to meet him again socially.  He promises her that whatever else happens, she will never have to see him again.  He offers to shake hands, but she refuses. It is here that my sentiments begin to change. In the beginning, Soames comes across as a monster, while Irene is a sympathetic victim. But by this point, I find myself feeling a bit sorry for Soames, while Irene is beginning to make me feel uneasy.

Since this is a Romeo and Juliet story, I expected Jon and Fleur to marry or die trying. Instead, we have a very different outcome.  Jolyon writes his son a letter, in which he explains why he and Irene object so strenuously to his marrying Fleur.  He tells Jon that if he marries Fleur, it will “utterly destroy your mother’s happiness,” that it will be a “nightmare,” causing her “pain and humiliation,” and whatever children Jon and Fleur have, they will be a constant reminder of the “horror and aversion” that she can never forget. And in the end, since Jolyon knows he will soon die from a bad heart, he tells Jon that his mother would be all alone.  As for the part about Irene’s being all alone, I guess that is what happens when you betray your best friend, marry her father, and then move out to the country, where you practically never see anyone but your husband, your son, and the maid.

The result is that Jon breaks off his engagement with Fleur, and subsequently buys some land in British Columbia where he and his mother can live, just the two of them, side by side.  He says in a letter that he thought about moving to California, but it is too nice there. This is supposed to be a joke, but that is the only reason given in the book.  In other words, Jon and Irene could have moved to, say, San Diego, where Irene could get out and make some friends, or, since friendship does not seem to be her thing, at least she could socialize and find some activities she might enjoy.  Instead, Jon buys a farm in a part of the world where they are likely to be snowed in six months out of the year. And they wouldn’t even have television!

If this situation between Jon and his mother seems a little strange, it is made all the more so by the oedipal adumbrations in Jon’s youth.  As a child, he tells his mother that he does not want to go to school:  “I want to stay with you, and be your lover, Mum.”  And this is followed by a protracted scene in which Jon, finding out that his father will not be in his mother’s room that night, asks if he can sleep with her.  All right, I know that children sometimes sleep with their parents, although it was never something I wanted to do.  And I know that little boys sometimes say they want to marry their mothers.  But real life is one thing, and novels are another.  John Galsworthy would not have written these scenes into the novel if they were not important.  At the very least, Jon is a mama’s boy, something Fleur clearly sees when she tells Jon he is tied to his mother’s apron strings; for Fleur was ready to get married anyway, their parents’ problems be damned. Knowing how Irene betrayed June, Fleur regards Jon’s mother as someone who will not hesitate to destroy the lives of others, and I’m inclined to agree with her.  But in the end, Fleur is defeated.

So Jon and his mother live happily ever after.  Well, not quite, because Galsworthy wrote another trilogy years later, in which Jon and Irene move to North Carolina, where Jon finally gets married, almost as if Galsworthy realized what he had written in the first trilogy, and then came to regret it. A lot of readers, me included, have been bemused by the fact that Jolyon, who was appalled at the idea of Soames’s attitude that a wife was the property of her husband, and Irene, who was the victim of that attitude, should end up enslaving their son to his mother.  In the preface to the first trilogy, Galsworthy makes the following remark:  “A criticism one might pass on the last phase of the Saga is the complaint that Irene and Jolyon, those rebels against property—claim spiritual property in their son Jon. But it would be hypercriticism, as the tale is told.”  He points out that Irene said to Jon, “Don’t think of me, think of yourself!”  But she approved the letter her husband wrote to Jon, and that single sentence, especially in the way she says it, is more likely to augment Jon’s feelings of guilt than diminish them.  Today we would call it being passive-aggressive.

There is a theory in literary criticism that rejects authorial intent as being the final word concerning the meaning of a novel.  I never paid much attention to that theory until now, but here it seems especially apt. Galsworthy may deny that Jon’s parents have enslaved him, and he may have subsequently tried to undo the oedipal implications in the first trilogy, but at the expense of being charged with “hypercriticism,” I think it is there in the way “the tale is told.”

The Naked Jungle (1954) and Three Violent People (1956)

One day my coworkers and I were sitting around bored, and we got to discussing movies. At one point I asked if any of them had seen The Naked Jungle.

“What’s it about?” David asked.

“It’s based on a short story,” I said, “Leiningen versus the Ants, about a man in South America who finds out that army ants are on the march and headed toward his plantation. Everyone else in the area is fleeing, but he is determined to stand his ground and fight them.”

David said that he had never heard of it, and the two other coworkers, Judy and Kevin, did not recall having seen it either.

“Well,” I continued, “this guy, Leiningen, tries all sorts of ways to block the path of the ants, but the ants figure out ways around those obstacles, until it looks as though he will be overwhelmed by them and eaten alive.”

“Were they giant ants?” Judy asked.

“No,” I said, “just ordinary-sized ants, but billions of them.”

They all were shaking their heads, indicating that none of them had ever heard of the movie. Suddenly Kevin spoke up. “Wait a minute,” he said. “Is this the movie about a guy who has a mail-order bride, but then he finds out she has been married before, so then he doesn’t want her because she’s been used?”

“Uh, yeah,” I said, “that’s the movie.”

“Oh!” Judy said, “That’s the one with Charlton Heston and William Conrad.”

“I’ve seen that movie,” David said.

I was bewildered. “I didn’t mention that part of the movie,” I said, “because I didn’t think it was important.”

David laughed. “Yeah, John, you thought this was a movie about ants, and it was really about damaged goods in the mail.”

Well, the short story had nothing about a mail-order bride in it, so I guess that was the reason I had dismissed that part of the movie as just melodramatic filler.  But I saw the movie again recently, and now I realize that it is not until the movie is half over that the Commissioner (William Conrad) utters the ominous word marabunta.  The first part is devoted to the conflict between Christopher Leiningen (Charlton Heston) and his wife Joanna (Eleanor Parker) over the fact that he is getting another man’s leftovers.

Charlton Heston had the right screen persona for this role, fearless of physical danger, his only weakness being his pride, especially when it comes to women.  This is summed up nicely in another movie he was in, Three Violent People (1956).   There he stars as Captain Colt Saunders, a Confederate Civil War veteran, who falls in love with Lorna (Anne Baxter), not realizing she is a prostitute.  Another woman, one Ruby LaSalle, who owns the saloon and hotel where Lorna is staying, and who knows her from back when, warns her of the danger of marrying Colt while pretending to be a lady, saying of him, “Because men who aren’t afraid of guns, Indians, or rattlesnakes are afraid of a little laughter behind their back.  And there’ll always be some man with a weak mind and a long memory who’ll remember a girl who worked at Selma’s in Baton Rouge or Tess’ in Frisco.”

Meanwhile, back in the jungle.  When the Commissioner warns Leiningen of the ants, Leiningen says the reason he does not want to temporarily leave his plantation until the ants are gone is that he is afraid his workers will return to the jungle and never come back.  But that seems to be a stretch.  If the workers preferred the jungle, they would have left a long time ago; if they prefer working on the farm, they will return.  We suspect that Leiningen is just stubborn

He is also stubborn in the short story, but for a different reason than the one given in the movie.  When the District Commissioner is unable to convince Leiningen that nothing can stand in the path of the ants, he tells Leiningen his obstinacy endangers himself and his four hundred workers.  And this obstinacy arises out of Leiningen’s “lifelong motto: The human brain needs only to become fully aware of its powers to conquer even the elements.”  Of course, it was primarily his brain that he had in mind, for he was contemptuous of much of his fellow man, whom he refers to as “dullards,” “cranks,” and “sluggards,” who invariably folded when confronted with any kind of danger.  “But such disasters, Leiningen contended, merely strengthened his argument that intelligence, directed aright, invariably makes man the master of his fate.”

The Leiningen of the short story had prepared in advance for all sorts of problems that might threaten his plantation, and eventually did, including flood, drought, and plague, and he had defeated them all, while his fellow settlers merely caved.  And he had prepared for the ants.  A moat surrounded three sides of the plantation, while the river protected it on the fourth side.  The Indian workers had such confidence in Leiningen that they received his calm announcement of the coming struggle with complete confidence:  “The ants were indeed mighty, but not so mighty as the boss. Let them come!”

And just to show how easy it would have been for everyone to step aside until the ants passed, this Leiningen of the short story moves the women and children, as well as the livestock, to the other side of the river where they will be perfectly safe.  Not that they were in any danger, as far as he was concerned, but they might be a nuisance:  “‘Critical situations first become crises,’ he explained to his men, ‘when oxen or women get excited.’”

For whatever reason, then, both in the original story and in the movie, Leiningen is stubborn.  And this too fits with that same persona Heston had in Three Violent People, as Ruby makes clear to Lorna:  “He once chased a rustler all the way into Mexico for 20 scrawny cows, when he owned thousands.”  Speaking of the whole Saunders clan in general, she continues, saying, “They’re always willing to get killed or kill, if they think they’re right.  And they always think they’re right.”

In the beginning of this movie, we see a brawl taking place in the street between a bunch of carpetbaggers and veteran Confederate soldiers, still in their uniforms, on crutches, missing an arm here or a leg there.  It is noted that these fights break out several times a day, with the crippled Confederates being the ones that get arrested and put in jail.  Clearly, we are supposed to sympathize with the Confederate veterans and regard the carpetbaggers as a scourge.  And just as it’s the ants that are coming for Leiningen’s plantation in The Naked Jungle, so too are the carpetbaggers, under the authority of the provisional government, coming for Colt’s ranch in Three Violent People.

Colt’s brother Cinch (Tom Tryon) wants to cut and run.  He says they still have horses in the hills that have been hidden from the provisional government, which already seized the Saunders’ cattle.  He argues that they could sell the horses elsewhere for a fortune, and then move on and buy a new ranch somewhere else.  But just as Leiningen refuses, against all reason, to run from the ants, so too does Colt refuse to run from the carpetbaggers.

When Leiningen finds out that Joanna has been married before, he arranges for her to return to the United States.  As for Lorna, that man with a weak mind and a long memory does indeed show up.  He tells Colt about Lorna’s past.  Colt tells Lorna he will arrange for her to go back to the town where he met her.  As he explains his reason for doing so to his gran vaquero (Gilbert Roland), he says, “A man must do what he must do.”  That’s right.  He really said that.

At this point, the plot of Three Violent People becomes more involved than that in The Naked Jungle, the details of which need not detain us.

In the end, Leiningen’s plantation is more destroyed by his fighting the ants than would have been the case had he simply left until it was all over with and then returned:  all his furniture is burned to create a fire barrier, and the dam is destroyed to create a flood.  So too in the short story is it a pyrrhic victory, where lives are lost by fighting the ants, while nothing is gained by defeating them.  But at least Leiningen can say he stood his ground.  Colt manages to defeat the carpetbaggers and keep the ranch he would have otherwise lost, so in his case, his refusal to retreat seems to have been worth it.

Finally, regarding what I have been informed is the most important part of The Naked Jungle, Leiningen manages to get past his disgust at having married a widow, and he and Joanna live happily ever after.  And in Three Violent People, Colt manages to get past his disgust at having married a whore, and they live happily ever after too.  But let’s be clear about the significance of these situations and their implications regarding the manliness of these two Charlton Heston protagonists.  A wimp could have remained married to either of these women without the slightest misgivings about her past, allowing himself to be cuckolded ex post facto.  But a real man is justifiably proud and cannot so easily set aside his dignity and self-respect.  Only after he has been victorious in battle, demonstrating his manhood before all the world, can he then find it within himself to be magnanimous and forgive a woman for being less than sexually pristine.

They Died with Their Boots On (1941)

The theme of They Died with Their Boots On is that glory is of greater value than money. And George Armstrong Custer (Errol Flynn) is all about glory. Right at the beginning of the movie, when he arrives at West Point, he announces that he wants to be a cavalryman in the army for the sake of glory, to leave behind a name the nation will honor, noting that there are more statues of soldiers than there are of civilians. We shrink from positing glory as a motive for anyone in the twentieth or twenty-first centuries (we prefer to say that soldiers fight for our rights and freedoms), but for any story set prior to the twentieth century, glory seems to be acceptable as a reason for going to war.

Custer makes this statement about glory to Ned Sharp (Arthur Kennedy), who will prove to be his nemesis. But at this stage of the movie, he appears to be just a prankster, playing a trick on Custer on account of the fancy uniform and entourage of dogs and a servant he brought with him, a trick Custer seems at this point to deserve. Eventually, Sharp will come to represent the evils of capitalism, which values money above all else. But this side of him must wait until after the Civil War.

Speaking of which, the Civil War breaks out while Custer is still a cadet. He is given his commission early and sent to Washington. And then he is made a general through a clerical error. Most Hollywood movies take liberties with history, and this one is no exception, there being so many it would be tedious to list them all. But this one deserves special comment. The reality is that he was made a general because there was a shortage of generals needed to command the ever increasing number of brigades, and Custer seemed to be suitable on account of his superior qualities as a cavalry officer. By making his promotion to general be just a lucky break instead, the movie is telling us that chance is the only difference between us and a man like Custer. That way we will like him better.

Lately, people have begun to object to statues of Confederate generals and to army bases named after same, calling such men traitors.  But this was hardly the attitude when this movie was made.  Because the Confederacy lost and was eventually reunited with the North, for a long time Confederate soldiers and the civilian population that supported them were regarded as basically good Americans, a magnanimous gesture on the part of the North, made for the sake of unity.  In The Birth of a Nation (1915), that unity of North and South was their “Aryan birthright,” illustrated when Yankee veterans protect southern white women from being raped by a mob of recently freed black men.  In Gone With the Wind (1939), the southerners are first portrayed as noble, but later as tragic victims of war.  Confederate soldiers are almost always portrayed as honorable, as in The Red Badge of Courage (1951), when a rebel sentry on one side of a river warns a Yankee on the other side to move back into the shadows so he won’t have to shoot him.  And Confederate veterans are likewise favorably depicted, as in The Searchers (1956).  We might have expected the South to portray itself in this flattering light, but it is interesting that there are no movies from this period of comparable status that show the war from the point of view of the North.  Young Mr. Lincoln (1939) and Abe Lincoln of Illinois (1940) honor the president who presided over the Civil War and ended slavery, but both movies stop before we get to the war itself.

In the spirit of unity and reconciliation then, They Died with Their Boots On never lets us see a single Confederate soldier being killed, and only one wounded Yankee is seen after a battle. We see Custer leading a charge, and we expect to see what we usually do in such cases: men on horseback slashing and shooting the enemy soldiers as they break through the ranks of the opposing infantry. But the camera stops filming just as they approach the Confederate soldiers. Then another charge is led, and we think that this time we will get to see some bloodshed; but once again we are denied such a scene. And then a third charge is led, and we think, “All right, the first two charges were just a tease, but now we are going to see a complete battle.” Nope.

But this makes sense when we recall that the theme of this movie is glory.  I have never seen a movie in which killing Confederate soldiers is represented as something glorious, comparable, say, to killing the Redcoats during the American Revolution or killing the Nazis during World War II.  And so, while we do see movies in which Confederate soldiers are killed, there is always a sense of the futility of their cause, of the tragedy that such a war had to be fought at all.  It would have been unthinkable in this movie to have Custer and his men gloriously slaughtering Confederate soldiers.  And so it is that just as the Lincoln movies stopped before the beginning of the Civil War, so too does this movie stop before Custer and his men reach the point of killing Confederate soldiers.  His glory during those charges must be inferred.  But that’s all right, because later in the movie, when war breaks out with the Indians, we get to see lots of killing to make up for the bloodless presentation of the Civil War.

Just as Sharp kept turning up wherever Custer was during the war, as a thorn in Custer’s side, so too does Sharp seem to show up everywhere Custer is after the war, except after the war it is always about money. Sharp and his father approach Custer about having him lend his name to a corporation, so that they can all cash in on his renown, but Custer is insulted by the suggestion. Later, when Custer is assigned to the Territory of Dakota, he arrives to find Sharp selling guns to the Indians and liquor to the troops, who spend all day in the bar.

Custer closes down the bar and runs off the Indians. Then he decides to get the regiment in shape, to make them a fighting unit. To this end, he has them learn the song “Gary Owen,” which they all sing, except for that one fellow in the back who was reportedly singing “Mr. Custer.” I guess songs go more with glory than with money, which is why Sharp doesn’t have a song to go with his money-making schemes. In addition to the song, Custer tells his men that their regiment will be immortal, even should they die in battle. And later, he tells Sharp that unlike money, which you cannot take with you when you die, glory stays with you forever.

The Sioux Indians sign a peace treaty, giving them the Black Hills. But when Sharp and his associates want to get their hands on the land for development purposes, they start a rumor that there is gold in them thar hills, hoping to cause a gold rush that will overwhelm the Indians with settlers, who will then be supported by the government. Actually, it was Custer who started the gold rush by announcing that he had found gold in the Black Hills, but that would not be in keeping with the movie’s simplistic opposition, which is that Custer wants glory and Sharp wants money, and so the story about gold is attributed in the movie to Sharp instead.

And it is also in keeping with another simplistic opposition, which is that Custer is good and Sharp is evil.  After Custer’s death, his wife Libby (Olivia de Havilland) presents a letter to General Sheridan, written by Custer in anticipation of his death in the coming battle against Crazy Horse (Anthony Quinn).  Libby sums up the most important part of the letter as follows:  “The administration must make good its promise to Crazy Horse (Anthony Quinn).  The Indians must be protected in their right to exist in their country.”  How fine and noble must Custer have been to express such sentiments about the Indian chief and his tribe who would soon kill him and his men!

To this, Sheridan assures her that Custer’s final wish will be realized:  “I have authority to answer that from the administration, the president himself.  Come, my dear.  Your soldier won his last fight after all.”  Certain detractors would have us believe that Sheridan said that the only good Indian is a dead Indian, but this movie informs us that he cared as much about Native Americans as Custer did.

But I’m getting ahead of myself.  Before the battle, Custer kidnaps Sharp and brings him along to the Little Bighorn. Custer figures they will all be killed in the coming fight, and by bringing Sharp along, he will bring about the demise of the one person in the movie in whom all the evil seems to be concentrated. Instead of running away, however, Sharp redeems himself in the battle, and dies telling Custer he was right about glory after all. And apparently he was too, because in the last scene of the movie, we see the images of Custer and his 7th Cavalry Regiment riding to the tune of “Gary Owen,” thereby reassuring us that the regiment and its glory are immortal, whereas we do not get to see any final images of Ned Sharp engaged in his various profiteering schemes, stuffing money into his pockets as he puffs on a big cigar.

But Custer did not go to all this trouble so that we could imagine him and his regiment singing a song.  As he stated at the beginning of the movie, it is the physical manifestation of glory in the form of a statue that he cared about.  And for a while, it seemed that he got what he wanted.  But there is now a petition to remove the equestrian statue of Custer in Monroe, Michigan, on the grounds that he and his 7th Cavalry were responsible for the genocidal slaughter of Native Americans.  Sic transit gloria mundi.

Swept Away (1974)

In Swept Away, Raffaella (Mariangelo Melato), who is a rich woman, her husband, and their rich friends rent a yacht and go sailing in the Mediterranean. She and her husband carry on screaming arguments about political ideology, with Raffaella expressing her fascist views with much vehemence. We all expect Italians in movies to be passionate, but we have never seen anything like this. Gennarino (Giancarlo Giannini) is a deckhand and a communist, whom she treats like dirt.

When Raffaella and Gennarino get stranded on a deserted island, he decides to reverse roles with a vengeance. He beats her into submission, forcing her to call him Signor Carunchio, while calling her Raffaella (when not calling her a bitch or an industrial whore), instead of Signora Lanzetti, as he did on board the yacht. Then, when all this verbal and physical abuse has finally made her want him to ravish her brutally, he says that is not enough. She must tell him she loves him, kiss his feet, and worship him like a god. She actually does kiss his feet and submit to him totally, falling madly in love with him. But he still beats her whenever she misbehaves, as when she presumes to think instead of doing what she is told.

This may be a minor point, but it is odd that Gennarino, the communist, believes that women should be totally subservient to men, which we would be more likely to associate with fascism.

Anyway, the day finally arrives when a boat comes within sight of the island. Raffaella does not want to signal them because she fears being rescued might spoil their happiness. But Gennarino believes that only if they are rescued can he be sure that she truly loves him. Once rescued, Raffaella might have been able to thwart public opinion and marry Gennarino, but when she sees him being greeted by his wife, who talks about their children, she has misgivings. But given Gennarino’s attitude toward women, why should he care about what happens to his wife? He wants Raffaella to go back and live on the island with him, but she decides against it. He reverts to calling her a bitch and an industrial whore.

Because this is supposed to be a comedy, we hesitate to take all this Mediterranean misogyny too seriously, but there simply is not enough humor in this movie to overcome the revulsion we feel at the way he treats her, especially since the movie seems to prove he is right in believing that a man can make a woman love him by degrading her and beating her.

Cries & Whispers (1972)

Cries & Whispers, a movie by Ingmar Bergman, would have been a good one for Mystery Science Theater 3000 to take up. After all, if this movie is going to have characters stand around not saying very much, and then have them sit around not saying very much, and then have one of them lie in bed dying of cancer and not saying very much, and then have two women talk to each other without giving us the benefit of hearing what they are saying, the MST3K team might just as well have supplied some dialogue and commentary.

I can just imagine Joel Robinson, Crow T. Robot, and Tom Servo giving us the benefit of their riffing.

Two sisters seem to have a thing for each other.

[Joel:  Lesbian incest!  My favorite.]

A man plunges a dagger with a six-inch blade into his abdomen because his wife has humiliated him by having sex with another man.  Then, with the blade still in his gut, he asks his wife to help him.

[Crow:  “Could you give me a hand, Dear?  I’m stuck.”]

A woman tells her maid to quit looking at her just before she gets completely naked while her maid looks at her.

[Tom Servo:  “She’s just begging me to watch.”]

The maid gets half naked, gets in bed with the cancer victim, and holds her head to her breasts.

[Joel:  But she doesn’t do windows.]

A woman picks up a piece of broken glass and shoves it up her vagina.  Then she goes into the bedroom, gets in bed, raises her nightgown, spreads her legs wide open so her husband can view the bloody vulva, while she smears blood all over her smiling face.

[Crow:  “You don’t mind making love to me while I’m having my period, do you?”]

It would be just another fun-filled episode on the Satellite of Love.

Sanders of the River (1935) and Wee Willie Winkie (1937)

In the 1930s, the movies were doing their part to take up the white man’s burden, depicting the way that various parts of the world were benefiting from being colonized, in spite of their objections.  A couple of movies in this genre are notable for being rather ludicrous in the way they justify imperialism, one produced in the United Kingdom, another here in the United States.

In 1935, London Film Productions came out with Sanders of the River, in which the title character is Commissioner R.G. Sanders (Leslie Banks), a British officer who has made Nigeria a better place for the Africans that populate it. We know they are happy, because they are always singing. The British do not sing, however, because running an empire is serious business.

Bosambo (Paul Robeson) is a good African chieftain who loves being ruled by Sanders and the British Empire.  He sings a lot.  Mofolaba (Tony Wane) is an evil African chieftain who hates being ruled by Sanders and the British Empire. He doesn’t sing at all.

When Sanders goes on vacation, Mofolaba spreads a rumor that Sanders is dead.  Apparently there is a cult of personality surrounding Sanders, because the place just falls apart as a result.  We see lots of animals running about, so even they are upset.

War breaks out, and Sanders has to return. (See what happens when the British step away for just a moment.)  While Sanders was gone, a couple of smugglers had been selling gin and rifles to the natives, which is against the law. But the rifles don’t seem to do the natives any good, because they continue to use spears. Bosambo is captured by Mofolaba.  As the boat Sanders is on races to save Bosambo, an officer commands an African worker who is operating the boiler to put more wood on the fire for more speed. The African replies that the boiler will blow. But the British officer is not cowed by mere physics, and he contemptuously dismisses the warning. The boiler backs down and humbly submits to British authority, just like everything else.

Thanks to British assistance, Bosambo is able to kill Mofolaba.  Sanders names him King of the Peoples of the River, and they all sing happily ever after.

Set in northern India in 1897, Wee Willie Winkie is a movie directed by John Ford and based on a story by Rudyard Kipling, in which Shirley Temple picks up the white man’s burden and brings peace to that part of the British Empire. She plays her usual role of warming the hearts of almost everyone she comes to know; and, of course, the movie is filled with the usual silliness that is supposed to pass for humor in a John Ford movie.  Most of that can be left to the imagination.

Shirley Temple plays Priscilla, and is later given the nickname in the title.  She and her mother travel by train to stay with her paternal grandfather, Colonel Williams (C. Aubrey Smith), commanding officer of a British outpost.  Their reason for doing so is that it has been a struggle for them financially ever since Priscilla’s father died.  Her mother is beautiful and becomes the love interest of one of the officers.  That too can be left to the imagination.

When they arrive, they are greeted by Sergeant MacDuff (Victor McLaglen).  While waiting for MacDuff to help her mother with her luggage, Priscilla witnesses the arrest of Khoda Khan (Cesar Romero).  He is the leader of the Pathans, with whom the British are at war.  He was caught when some of the British rifles he was smuggling out of the village fell off the camel that was transporting them.  She sees Khoda Khan accidentally drop something, and she picks it up. Her mother explains to her that it is a talisman, a sacred charm, and MacDuff says it is supposed to protect the person who wears it from harm.  They, of course, regard that as just silly superstition, but Khoda Khan believes in its power, and is upset when he finds he no longer has it.  Later, inside the compound, when Khoda Khan is being put in jail, Priscilla returns it to him, for which he is grateful, asking Allah to bless her for that.

Mohammet Dihn is Colonel Williams’ parlor maid.  I didn’t know such a term could be applied to a man, but so it is. But then, he doesn’t come across as being much of a man either.  He is funny-looking and irritating, played by Willie Fung, whose role in most movies is to be the butt of some ethnic humor, usually as a Chinese character. In any event, he is also a spy.  He gives Priscilla a message, which he says is a prayer, to take to Khoda Khan, saying he is always glad to see her. Actually, it is a message telling of the plan to free Khoda Khan that night, with an attack on the arsenal being used as a diversion.

The plan works, and Khoda Khan escapes, but a tribal chief is captured.  They bring him to the colonel’s office. Mohammet Dihn translates for the colonel, telling the chief he will be given the lash if he refuses to give them the information they seek.  The chief says something, and Mohammet Dihn tells the colonel he refuses to speak.  They take the chief away to be whipped, as expected.  But then something strange happens. MacDuff grabs Mohammet Dihn and throws him rudely out of the room. Now, we know Mohammet Dihn is a spy, but MacDuff doesn’t.  So, why would he treat Mohammet Dihn as though he was a worthless human being?  Well, he is a Muslim, after all.

Shortly after, the colonel tries to explain the Priscilla and her mother the need for strict discipline:

Priscilla, up in those hills there are thousands of savages, all waiting for the chance to sweep down the pass and ravage India.  Now, it’s England’s duty—It’s my duty, dear—to see that they don’t.

It is indeed fortunate for the people of India that they have the British there to protect them from the likes of Khoda Khan, especially now that hostilities are breaking out. When a patrol is sent out, they are ambushed, and MacDuff is mortally wounded.  On his death bed, he reminds Priscilla of the recruiter’s motto:  “Fear God, honor the queen, shoot straight and keep clean.”  Words to live by, for sure.

Priscilla becomes upset.  She goes to the colonel to find out why MacDuff had to die. The colonel tells her he died for his queen.  But that only leads her to puzzle over the war in general:

Priscilla:  Why is everybody so mad at Khoda Khan?  Why do they all want to shoot him?

Colonel Williams:  We’re not mad at Khoda Khan.  England wants to be friends with all of her people.  But if we don’t shoot Khoda Khan, Khoda Khan will shoot us.  Now come here. Let me try and explain it to you. It’s our job to keep the big pass open so that trade can flow through it. You know what trade is?

Priscilla:  Yes, Grandfather.

Colonel Williams:  Good. And bring peace and prosperity to everybody, even to Khoda Khan.

Priscilla:  Couldn’t you go and explain all that to him?

Colonel Williams:  It wouldn’t be much use.  For thousands of years, these Pathans have lived by plundering. They don’t seem to realize they’d live much better if they planted crops and traded and became civilized.

But all Priscilla knows is that she wants the killing to stop.  She decides to go see Khoda Khan. She runs into Mahommet Dihn, who agrees to take her to to him.  He brings Priscilla to Khoda Khan, who is with his men in their rebel fortress in the mountains, which is impregnable, owing to the narrow pass that must be crossed to reach it. Khoda Khan is ecstatic. He realizes that the colonel will bring the entire regiment to try to rescue his granddaughter, and the British soldiers will be slaughtered to a man. It’s the chance he has been waiting for all his life.

So, he has two of his men throw Mohammet Dihn off a cliff.

You see, although Khoda Khan is glad that Mohammet Dihn helped him escape from jail, and then brought Priscilla to him as a hostage so that he can have complete victory over the British, Mohommet Dihn had served his purpose, and Khoda Khan didn’t need him anymore. Perhaps you are wondering why anyone would be loyal to such a leader, why it doesn’t occur to his other followers that one day they may be of no further use and be thrown off a cliff.  But empathy is not to be expected from a Pathan.  That is precisely why they need to be ruled by the British, which in the end they are, because Priscilla warms the heart of Khoda Khan, bringing about an end to the war. Well, she was an adorable little girl.

Women in Love (1969)

Women in Love is one of those movies that under normal circumstances I would have quit watching after about twenty minutes. But since it was based on a novel by D.H. Lawrence, I persuaded myself that it must be important somehow, and since I had not read the book, I thought maybe I could get myself a little culture on the cheap.

Eleanor Bron as Hermione does her usually marvelous job of playing a woman you could not stand to be around even if she were rich, which she is. This is important, because the other characters in the movie are the sort you would not want to be around either, but compared to Hermione, they seem fairly tolerable.

But not very. In addition to being an all-round unpleasant fellow, Gerald (Oliver Reed) enjoys being cruel to his horse, whipping him furiously and digging his spurs deep into the animal’s flesh, simply because the terrified creature refuses the cross the railroad tracks while a freight train speeds by. Gerald has a bisexual friend named Rupert (Alan Bates) with whom he wrestles, all naked and sweaty, but Gerald is not quite ready to put Rupert in that special hold Rupert longs for. Rupert does not do mean things like torment horses, but he does have some irritating personality traits, such as acting as if anything he does is justified because it is spontaneous.

Central to the movie are two sisters, Gudrun (Glenda Jackson) and Ursula (Jennie Linden). They witness Gerald’s mistreatment of his horse and seem horrified at the time, but they continue to socialize with him as if nothing is wrong, and so it is hard to like these women after that, especially Gudrun, who ends up having sex with him. Ursula takes up with Rupert, and she has the naïve idea that marriage should simply be based on the love between a man and a woman, and she never does quite understand why Rupert thinks it should involve other people as well, especially men.

The four of them take a vacation to Switzerland, where Gudrun meets a German artist. The artist tells of how he brutally beat a woman to make her pose properly for the picture he was painting. Women are like horses in this movie: you have to beat them until they submit to your will, which is what turns Gudrun on, because she soon decides to go live with him. This makes Gerald homicidal, and then suicidal, wandering off into the snow so he will freeze to death. Rupert’s thoughts upon looking at his dead friend was how Rupert had offered himself but never had a chance to have that special experience with him. Ursula still does not quite know what to make of Rupert’s strange ideas.