Directed by Mark Robson, produced by David Weisbart and Helen Deutsch, with a screenplay by Dorothy Kingsley and Harlan Ellison. Cinematography by William H. Daniels (CAT ON A HOT TIN ROOF 1957, IN LIKE FLINT 1967).
Film editing by Dorothy Spencer (STAGECOACH 1939, TO BE OR NOT TO BE 1942, LIFEBOAT 1944 and CLEOPATRA 1963) Set Direction by Raphael Bretton (HUSH HUSH SWEET CHARLOTTE 1964 and THE POSEIDON ADVENTURE 1972) and Walter M Scott. (THE SOUND OF MUSIC 1965 and BUTCH CASSIDY AND THE SUNDANCE KID 1969) Art Design by Richard Day (ON THE WATERFRONT 1954, A STREETCAR NAMED DESIRE 1951 and THE GRAPES OF WRATH 1940) and Jack Martin Smith (BATMAN 1966 and PLANET OF THE APES 1968) and wardrobe by Travilla.
With all that creative talent on board, you can call the film trashy, but it sure has a lot of style!
Starring Barbara Parkins (THE MEPHISTO WALTZ 1971 never looking more beautiful in my opinion. One of my favorite horror films of the 70s, I plan on doing a long winded overview of it this Winter 2012.)
The incredible Barbara Parkins…and her killer boots!
From the moment the utter fabulousness of this tawdry pulp icon of the 60s starts rolling on screen with Barbara Parkin’s heavenly visage gazing out the train window, and Dionne Warwick starts confessing the movie’s theme song with her soulful voice… I get verklempt.
Doll a euphemism for little colored pills of varying types of barbiturates… ‘uppers’ and ‘downers.’
It is based on the best-selling explosively trashy novel by Jacqueline Susann and directed by, of all people, Mark Robson. (THE SEVENTH VICTIM 1943, THE GHOST SHIP 1943, ISLE OF THE DEAD 1945, and well his telltale progression into melodrama land with PEYTON PLACE 1957 and eventually into darker territories with DADDY’S GONE A- HUNTING 1969)
Growing up as a little girl in the ’60s, there wasn’t a coffee table or bookshelf that I didn’t see a copy of Valley of the Dolls sitting atop next to a hardcover of a best-selling self-help book by Dr. Thomas A. Harris’, I’m Okay You’re Okay which was first published in 1967, the year Valley of The Dolls was released.
There was certainly a copy of it in my own house and I remember seeing the film either during its theatrical release or later on the huge Magnavox cabinet tv with only three dials. At first, I was struck by the incredible score from composer John Williams and songs by Andre Previn and lyrics by Dory Previn. And then I fell under the spell of the badness and the beautifulness of it all…
Standing out is its vivid colors of the 60s film processing, the vogue style couture, flashy set design, and mod art direction. Populated by the campy, over-the-top acting in all the right places, of course, by the entire cast, it makes for one hell of a ride through the tunnel of tragic love in high-dramaville. As cliche after libidinous, compulsive, and histrionic cliche prance across the screen as a story of meandering disassembled desire by the needful women and their male companions.
It’s campy and tawdry and melodramatic trash, and that’s a GOOD THING for us junkies of melodramatic trashy & campy flicks from the 1940s -1960s.
La Belle et la Bete (1946)Caged (1950)Criss Cross (1949)Devil Girl From Mars (1954)Les Diaboliques (1955)Experiment in Terror (1962)Les yeux sans Visage (1960)Les yeux sans visage (1960)Gloria Grahame The Cobweb (1955)I Bury The Living (1958)Island of Lost Souls (1932)Kiss The Blood Off My Hands (1948)Lady in a Cage (1964)Mother Joan of The Angels (1961)Belle et la Bete (1946)Strait-Jacket (1964)Sunrise (1927)The Haunting (1963)The Queen of Spades (1949)Vampyr (1932)The World’s Greatest Sinner (1962)
Here’s a little something to go with that side of string bean, shaved almonds and pearly onion casserole that no one ever seems to like…
“Look Stanley, they’re serving that awful side dish again… you know, the one with those limp string beans, and little onions that look like fish eyes!“ Bela Lugosi in White Zombie (1932)
Be safe and have a happy what ever it is you celebrate! – MonsterGirl
Lee Remick plays bank teller Kelly Sherwood who is being terrorized by ‘Red’ Lynch (Ross Martin) a psychopath with an asthmatic voice like sandpaper who schemes to use her in a plot to steal $100,000 from the bank where she works. Lynch kidnaps Sherwood’s younger sister Toby played by Stephanie Powers, and then threatens to kill her, if she tells the police. Enter Glenn Ford as F.B.I. agent Ripley who is now on the case… setting off a feverish game of cat & mouse between Remick, Martin and Ford.
Directed by Blake Edwards, this is one hell of a gripping Film Noir/ Thriller, with a screenplay by The Gordons, based on Mildred and Gordon Gordon’s 1961 novel Operation Terror.
I love Ross Martin’s portrayal of the murdering, smarmy crushed velvet jacket wearing, tv host art critic Dale Kingston in Columbo’s “Suitable for Framing”
… and Martin inhabits ‘Red’ Lynch giving him a most bizarre sort of vicious earning him the persona here as Fiend of The Day!
They want my blood. Their lives are mine. I still get squeamish.
THE LAST MAN ON EARTH (1964)
Directed by Ubaldo Ragona and Sidney SalkowThe Last Man on Earth 1964 is based on the best-selling sci-fi/horror novel I Am Legend by Richard Matheson, who, unhappy with the script, used the pseudonym Logan Swanson for the screenplay. The film remains pretty close to the book, and keep in mind that The Last Man on Earthpredates Night of the Living Dead (1968) by 4 years.
Piero Mecacci ( Suspiria 1977, Hatchet For A Honeymoon 1970, The Young, The Evil and The Savage 1968, was responsible for the film’s make-up.
Matheson’s story is perhaps the first involving vampire-like beings whose origin is not rooted in the supernatural but stems from a scientific, biological catastrophe. This pandemic wipes out an entire civilization. It is also the first of three adaptations of Matheson’s book, and stands alone as the most striking, although I will always have a special kind of 70s love for director Boris Sagal’s version of TheOmega Man 1971.
Heston plays Neville, and Rosalind Cash plays Lisa in The Omega Man (1971), the second adaptation of Matheson’s book. It is an even more modern reworking of a timeless story. A victim of the plague in 1971.
Starring Vincent Price as Dr. Robert Morgan, Franca Bettoia as Ruth Collins, Emma Danieli as Virginia Morgan, Umberto Raho as Dr. Mercer, and Giacomo Rossi-Stuartas Ben Cortman. In 1971, it is the wonderful Anthony Zerbe as Matthias who reprises the role of the vengeful cult leader of ‘the family’ who craves Heston’s (Neville) lifeblood.
“Alive among the lifeless… alone among the crawling creatures of evil that make the night hideous with their inhuman craving!”
Synopsis:
“December 1965. Is that all it has been since I inherited the world? Only three years. Seems like 100 million.”
The year is 1968, Vincent Price in a somber fashion plays Dr. Robert Morgan who like Sisyphus is condemned to repeat his daily tasks of replenishing his stock of garlic and mirrors (the undead hate both), adding gasoline to his generators, collecting the dead bodies that lay strewn around his dismal and cluttered house, and throwing them into the enormous pit where he burns the remains while wearing a gas mask, which is effectively creepy on its own.
“I need more mirrors, and this garlic has lost its pungency.”
For much of the film’s beginning, Morgan narrates his story as an inner dialogue: “An empty, dead, silent world.”
“There was a time when eating was pleasurable now it bores me. just a fuel for survival, I’ll settle for coffee and orange juice this morning. But first, there’s my life to consider, I better replace that garlic I’ll need more lots more, better stop off and get ’em”
Morgan is the seemingly sole survivor in a global outbreak of an unknown bacterium. By day, he collects his needed supplies, tries to make contact by radio with any other survivors, makes repairs to his house, from the onslaught of undead who attack by night, and basically tries to maintain his sanity in the bleak environment of apocalyptic ruin.
Each day, he wakes up, checks off the date on his primitively scrawled calendars, sharpens his wooden stakes, the weapons he uses to defend himself against a surviving race of vampire-like undead that roams the night air, calling out his name, “Morgan, come out!”pounding at his door. “Morgan! We’re going to kill you!” they taunt him endlessly, led by his old colleague Ben Cortman.
Former colleague Ben Cortman taunts his old friend Morgan on a nightly basis…
Living Ben Cortman: There are stories being told, Bob.
Robert Morgan: By people who are out of their minds with fear.
Living Ben Cortman: Maybe. But there are too many to be just coincidental. Stories about people who have died and have come back.
Robert Morgan: They’re stories, Ben, stories.
Robert Morgan: “I can’t afford the luxury of anger, anger can make me vulnerable. it can destroy my reason and reason is the only advantage I have over them. I’ve gotta find where they hide during the day. Uncover every one of them.”
Morgan tests the sharp point of his newly crafted wooden stake, a primitive weapon in the modern world.
“And how many more of these will I have to make before they’re all destroyed?”
“More of them for the pit. tonight there’ll be more of them, they live off the weak ones., leave them for the pit.”
The use of the gas mask has a chilling effect visually.
Less like a Gothic Hammer vampiric epic or prior decades features from Universal and Bela Lugosi featuring swarthy eastern Europeans, The Last Man on Earth is set in a modern urban landscape and acts like a hybrid horror/science fiction morality play, as Morgan drudges on to persevere against the army of soulless humans that haunt his existence.
They have become inhuman things to hunt, and he has been transformed into a veritable Adam living in a post-nuclear anti-paradise with no companionship. It’s merely the primal need to survive that drives him. In this way, he has been reduced to a scavenging animal, living on instinct, with an inescapable mission to hunt and kill people who were once human like himself.
“I can’t live a heartbeat away from hell.”
Morgan inhabits a world, where everyone else has been infected by the plague, they cannot tolerate sunlight, hate to see their own image in mirrors, and more likened to the ancient folklore of Vampires are repelled by garlic.
At night, these undead civilians try to get into Morgan’s house; they have a desire to kill him as much as he has to destroy every one of them.
Each day, he gets in his large automobile in search of more lifeless bodies scattered around the city and seeks out those in hiding to use his wooden stakes to impale and then throw them in the mass grave, fumes rising from the gasoline-soaked funeral pyre.
He finds a dead girl outside his house and picks her up as she flops like a rag doll. He finds another one in his driveway. He loads them into the trunk of his car. He realizes that he’s out of gas. Dead bodies line the road.
Notice the legs and feet dangling out the back of the station wagon like rubbish being taken out to the dump…
“I can get rid of them later, right now I’m out of gas.”
As he drives over scattered bodies like human road kill, he thinks to himself.
“They can wait too, I’ve got my life to worry about, those mirrors will have to be replaced before dark.”
The cinematography by Franck Delli Colliis stunning as it is stark. He paints an apocalyptic wasteland, with the addition of the mass graves and gas masks, which to me, evoke the specter of war-torn Europe after WWII.
In a flashback, we see Morgan as a happily married man with a beautiful wife and daughter. As the memory unfolds, we see that the plague has affected his wife and daughter. While his daughter is taken away to the public burning pit after she succumbs, Morgan secretly buries his wife, not knowing that the dead are coming back to life.
Once he returns home and is attacked by his dead wife, he realizes that he must dispose of all the plague victims before they reanimate themselves into zombies who can spread the plague. Morgan has a theory that his immunity to the bacteria is due to an infected bite he received from a vampire bat while stationed in Panama. This prior exposure to the plague allowed his blood and immune system to build up a tolerance over time.
One day, he finds a wandering dog and takes it home, joyous for the company the little guy will be. Unfortunately, he, too, has fallen ill from the plague, and sadly, Morgan has to kill him, too. Just to let you dog lovers know what to expect…
During one of his daylight excursions, he notices a woman moving around in the distance. It is Ruth Collins, who is terrified of Morgan when she first sees him, but he convinces her to come home with him. When Ruth becomes sickened by a string of garlic waved in her face, she claims she is just weak, but Morgan becomes suspicious of her.
Morgan catches Ruth trying to inject herself with the vaccine that he’s been working on, which seems to stave off the effects of the disease. At first, she attempts to point a gun at Morgan but eventually admits that she was sent to spy on him and that she is part of a secret group of people like her, who are infected by the plague but are using a treatment that restores their health while still in the bloodstream but wears off after a time only to be reinfected again.
Ruth tells Morgan that her group is trying to rebuild their wiped-out civilization, while destroying the remaining infected walking dead, also telling Morgan that many of the people he has killed were technically still alive.
Morgan- “Your new society sounds charming.”
Ruth Collins: You can’t join us. You’re a monster to them. Why do you think I ran when I saw you, even though I was assigned to spy on you? Because I was so terrified, what I’d heard about you. You’re a legend in the city. Moving by day, instead of night, leaving as evidence of your existence bloodless corpses. Many of the people you destroyed were still alive! Many of them were loved ones of the people in my group.
Morgan: I didn’t know.
Morgan transfuses his own blood into Ruth’s while she is asleep, and she is immediately cured.
This encourages Morgan as he sees hope that he can now cure the remainder of Ruth’s people, the surviving yet suffering group of humans between the living dead and Morgan, the last completely healthy survivor of the human race.
In the climatic ending, the hand of irony strikes Morgan’s triumph down, as Ruth’s people begin to attack, forcing Morgan to flee. The band of Ruth’s survivors then kills off the rest of the undead, who are aimlessly threatening, menacing, and, of course, stalking Morgan’s house.
Ruth’s people see Morgan and begin chasing him, as he picks up tear gas and grenades from a police station arsenal, they exchange gunfire, and Morgan is wounded.
He finds his way into a church, with Ruth begging her people to let Morgan live.
They finally impale him on the altar with a spear. Of course, a very Christ-like image, the symbolism is not lost here, he has been sufficiently sacrificed, the only man who could truly save them.
Morgan’s last dying words are “You’re freaks, all of you! All of you, freaks, mutations!” and declares that he is “the last true man on earth.”
This is truly not the end, my friends… -MonsterGirl
If you’ve been following my blog for a while, you would have figured out, that I’m a singer/songwriter & recording artist, because I’ve mentioned it, oh about a zillion times…So here I go again taking a song of mine ‘Savage Bliss‘ off my lo-fi neo classical album The Amber Sessionsand mashing it up in the editing bowl with Jean Cocteau’sLa Belle et la Bete (1946) Starring Josette Day and Jean Marais.
I love working with the films that have inspired me, adding my musical voice to the images, not because I flatter myself as a couch surfing filmmaker, rather as a way of expressing my eternal gratitude for the release and fulfillment that film has given me since I was a little monster girl singer/songwriter. So without any further adieu…!
Here’s to the beauty and the beast in all of us… cheers-MonsterGirl
Director Max Ophüls( Letter From An Unknown Woman 1948, The Reckless Moment 1949) offers a gritty and volatile film noir starring James Mason, Barbara Bel Geddes, and the imposing figure of Robert Ryan. With an uncredited assistant directorship by Robert Aldrich. Based on the book Wild Calendar by Libbie Block
Written by Arthur Laurents (The Snake Pit 1948, West Side Story 1961, The Way We Were 1973)
Interesting question: If Howard Hughes gained control of RKO in 1949, was Robert Ryan’s characterization of Smith Ohlrig truly based on Hughs?
A young Howard Hughes…Ryan was perfect for the part of Smith Ohlrig.
Also stars Frank Ferguson (regular on Andy Griffith Show) as Quinada’s partner Dr. Hoffman, Art Smith as Ohlrig’s psychiatrist who knows Ohlrig is a walking powder keg, Natalie Schafer as Dorothy Dale and Curt Bois as Ohlrig’s personal assistant, and like many a good Film Noir delivers, the snarky gay cipher – Franzi Kartos, who’s incessantly calling Leonora DARLING… that if subtitled would read ‘you bourgeois cow…’
One of the staples of the Noir catalog, Caught is a brutish and self-contained story about an egomaniac, hungry for power and consumed by a nasty possessiveness that borders on the psychotic.
Paging Dr. Freud… a classic case of overcompensation and oh yes… this man is a ticking time bomb.
Robert Ryan is chilling as the Neanderthal bigwig worth millions of dollars, with an explosive rage that rests on simmer until something sets him off when it doesn’t go his way. Oh, and Ohlrig also suffers from panic attacks, which he believes is truly a heart condition and not a nervous disorder.
Barbara Bel Geddes is the naive Leonora Eames, who has childlike fancies of marrying a wealthy man and living a life of luxury. Invited to a party on a boat one night, she meets Smith Ohlrig outside on the pier, near his yacht. Although Ohlrig could have any woman he chooses, something about Leonora sparks on him. From the very first encounter, we can see that it’s not a romantic chemistry that stirs Ohlrig, but something more forbidding and sinister.
Once he sets his sights on her, taking her for a ride in his car, he decides there and then, to marry this plain girl, whom he doesn’t love but knows he can possess easily.
Leonora soon realizes that her dream has become a nightmare and that Smith is a menacing character who treats her like part of the furniture and is not quite right in the head.
Ohlrig refuses to give Leonora a divorce, so she decides to leave her opulent home on Long Island and take a job as a receptionist in the city working for a doctor who runs a free clinic in a very poor neighborhood.
Perhaps this is Leonora’s way of cleansing her soul for making the mistake of marrying for money and not for love.
James Mason is Dr. Larry Quinada the absolute antithesis of Smith Ohlrig. He’s genteel and compassionate, and soon the two fall in love, though Leonora is held captive by her dominating husband.
Leonora Eames: Look at me! Look at what you bought!
Complicating matters is the fact that Leonora becomes pregnant by the sadistic Ohlrig who would rather see her a prisoner in the sterile palace that is her home rather than let her go free… Is the threat of financial security and the welfare of their unborn child that which will chain her to him forever…?
Smith Ohlrig: Is she coming down? Franzi Kartos: [Stands silent, knowing that Leonora is not coming down] Smith Ohlrig: [Getting angrier] Why the devil do you think I sent you up there, you dirty little parasite? Get her down here! Franzi Kartos: [Long pause] I think I prefer to be a headwaiter again, Mr. Ohlrig. Franzi Kartos: [Heads for the door, then stops] You know, you’re a big man, but not big enough to destroy that girl. Goodbye.
Franzi Kartos tinkling the ivories…darling.
There are thousands of fabulous films in my collection just as thrilling, this is one of them! Don’t you get caught-MonsterGirl
A martyr (Greek : μάÏτυς, mártys, “witness”; stem μάÏτυÏ-, mártyr-) is somebody who suffers persecution and death for refusing to renounce …
Mysticism ( pronunciation (help·info); from the Greek μυστικός, mystikos, meaning ‘an initiate’) is the knowledge of, and especially the personal experience of, states of consciousness, or levels of being, or aspects of reality, beyond normal human perception, sometimes including experience of and communion with a supreme being.
Fifteen years after Lucie escapes a horrific abduction in which she is subjected to prolonged torture and deprivation, she goes on a mission of revenge on the couple who brutally held her captive. She calls upon her faithful friend from the orphanage, Anna, who was also a victim of child abuse and utterly worships Lucie, to help her clean up after the massacre at the seemingly upper-class home.
Lucie slowly devolves into madness, as she cannot exorcise the demon who has been haunting her, a nightmarish and violent phantom born out of Lucie’s guilt for having left another little girl at the mercy of their abductors. If you enter into watching Martyrs thinking that it’s a straight out of the French New Wave of Torture Porn films, you’ll miss a transformative piece of filmmaking.
The Bride of Frankenstein 1935
From the time Colin Clive utters “It’s alive, It’s alive” in James Whale’s seminal classic Frankenstein 1931, the tone is set. Whale’s campier adaptation from Mary Shelley’s more meditative novel, is still self-possessed of science, the origin of being human, the question of ‘a’ God’s role in this existence, and ultimately, reflectively, ‘man’s’ (I loathe using normative masculine case ugh.) relationship to himself, his creator and the universe that bore him.
Anna in chains12-year-old Lucie in chains
Frankenstein is an existential science-fiction fantasy with multiple layers and questions that can not be answered in 70 minutes on camera. But the images, the spirit of the story, and the characters can serve to evoke these primal questions and fears that have been built into our natures as human subjects.
Anna with her head shaved appears as a Joan of Arc figure.
Now, if you abstract Shelley’s allegory and invert the narrative to where the matter of science does not seek out the mysteries of life in terms of how to create it from “the electrical secrets of heaven“ and an infinity of atoms, harness it, control it, thereby becoming god-like yourself …momentarily.
The film’s antagonists are a group of clandestine, ultra-wealthy, suggestive of high up in government, perhaps even royalty, seemingly above the law and untouchable, apparently with a hierarchy of leaders of advanced age. They are consumed with Mysticism orSpiritualism, (not to be confused with spirituality) a modernized form of a movement that was pervasive around the end of the 19th century and continuing around the early 1900s, and which this cabal, assumes a very clinical, anthropologically scientific approach.
Helena Petrovna Blavatsky and The Theosophical Movement -table rappings, etc.
The film’s narrative uses science vs. religion (although the act of faith in their mission becomes emblematic itself of fanaticism and religious avidity) because it bares an almost anthropological approach; a modern form of ’empirical’ torture, a method of collecting data. The end result is the creation of a theoretical equation, that asserts, if you dehumanize, brutalize, and cause the body enough pain, the subject’s psyche and physical being has nowhere else to go but toward an elevated sense of euphoria, to become Transfigured, like that of Christ on the cross, or Saint Joan de Arc.
Saint-Joan Mother Joan of the Angels 1960 Directed by Jerzy KawalerowiczFlavia The Heretic Nun (1974) is also doomed to be flayed alive.
The subjects of their research also, at this point, become objects. An anonymous and beautiful little girl becomes, at first, a helpless victim, then a monstrous ‘thing’, and then is exalted to a heroic saint and visionary figure.
Their methods, while equally brutal, stand in contrast with the motivations of the Medieval scourge of inflicting pain that was for the sole purpose of punishing, eliminating your enemies, relishing in sadism, barbarism, suffering, and bloodshed, merely to bringing about death slowly.
Transfiguration |transËŒfigyəˈrÄSHÉ™n| noun a complete change of form or appearance into a more beautiful or spiritual state: in this light the junk undergoes a transfiguration; it shines. "¢ (the Transfiguration) Christ’s appearance in radiant glory to three of his disciples (Matthew 17:2, Mark 9:2"“3, Luke 9:28"“36).
In contrast to the angelic martyred figure, Vanessa Redgrave plays a devil-possessed, sexually repressed nun. Directed by Ken Russell and based on Huxley’s Devils of Loudon. Power-hungry Cardinal Richelieu seeks to bring down the group of nuns and take control of France.
This Cult of Transfiguration uses pain, deprivation, and ultimately a carefully constructed clinical form of torture which for them is the road in which to search for the ‘secrets of life.’ But unlike Shelley’s Dr. Frankenstein who sought to create life on this earthly plane, Mademoiselle’s quest is to reach past this plane to the other side… of the veil, the borderland, that thing we call ‘life after death’, the exalted state of being, where we go after we literally ‘shed our skin.’
The head of this Cult of Transfiguration, Mademoiselle, is archetypal of Nazi experimenters. As a French filmmaker, Pascal understands the deeply scarred history of WWII and the profound ramifications that the Nazi’s presence left. She is like the embodiment of the Nazi doctors who often used human subjects for ‘medical research.’
The infamous Dr. Herta Oberheuser, a Nazi physician who experimented on numerous children.
The cult finds that young girls are the most inherently geared to becoming Martyrs, so they set out abducting their ‘specimens’, subjecting them to the most brutal, yet very clinical, torture in order to bring their human subjects to the state of grace and transformation. Then, right before their deaths, they can communicate what they see in the ‘ether world.’
Anna whispers to Mademoiselle… what if anything has she revealed? What has she seen… through her transfiguration?
I use the word clinical to describe the conditions, the beatings, and the gruesome and ultra ‘extreme’ pain they subject the girls too. This clinical torture diverges from the grittier serial killer film, where the interaction is often personal, self-satisfying, and subjective, sublimating the victim’s pain, and devouring it like a cannibal to feed their blood lust.
This cult shows no sign of emotion at all. They do not become aroused or responsive. They do, however, possess an eerily quiet fixation on their victims, as they start to enter Martyrdom. It is then they become, revered much again like a Saint, an icon, an object. But that is only when the experiment has been perceived to have worked. None of their subjects, except for Anna, utters a word before death. At the end of the film, we are left not knowing what Anna whispers to Mademoiselle.
Right after receiving the cryptic message from Anna, Mademoiselle locks herself in her room. She, too, strips away all her superficial layers, her amber-colored lenses, her head scarf, and almost all her earthly signifiers, Like Anna’s flayed body, Mademoiselle prepares herself for the other world. She only tells the man in black awaiting the news of what Anna has shared, “keep doubting” and then puts the revolver in her mouth and blows her brains out.
Viewers are left to conjecture what Anna has shared. Was it that she met Lucie on the other side and found such peace everlasting? Did she meet ‘god’? Did she experience an ecstasy beyond description? It is better not to know because that would disallow Laugier’s point. That WE cannot ever know. And if we spend our days here on this earth using other people to gain that knowledge, we’ll have not only missed the point, but we’ll become monsters ourselves. Seeking out figures to crucify on behalf of a manufactured faith, damned to uncertainty and taking victims along with us…
As Mademoiselle tells Anna “We’ve created more victims than Martyrs.”
I fear that’s how it’s been in history with human subjects and animals alike in such cases where science becomes a monstrous mechanism for knowledge, or when religion sacrifices innocent blood in the name of an ambiguous morality relying on its faith.
It’s the clinical brutality that makes the film all the more disturbing. But when I say disturbing, I do not imply that this is a film that wants to disturb you in only a visceral way. As the protagonist, Anna suffers and ultimately does become transformed, but I found myself becoming altered by the film’s end. And still days after, I have been feeling and processing what I saw on screen.
A good horror film can take an utterly monstrous, abjectly frightening, nightmarish, and at times grotesque situation, and transform itself into a thing of beauty. I truly believe that Martyrs is a horrifically beautiful film.
Georges Franju’s Eyes Without A Face 1960 comes to mind, the darkly bleak yet mesmerizing, haunting and yes, a clinical setting where a daughter’s dedicated father, a medical doctor abducts young women and skins them in order to give his beloved little girl a new face.
When a film can be so horrific that it taps into our primal fears and what Kristevacalls abjection (a hell of a read if you’re interested), anything that makes us feel something plucking at the core of our senses, perhaps not quite know what it is, but truly alters us somehow. Then when it manages to transcend the horrifying aspects of its story the visceral reactions we experience and goes on to cause an odd symbiosis with the images and the story.. .then to me… it becomes a work of art.
Martyrs evoke themes and images from Clive Barker’sHellraiser, (1987) the hellish underworld society of Cenobites, that seek out and cause pain to acquire the ultimate exquisite pleasure.
But in Martyrs the exquisite release is that of the knowing… what is on the other side of this world. And it is THIS world that is HELL…