Archive for Jeffrey Hunter

Another fine messiah

Posted in FILM, Mythology, Politics with tags , , , , , , , , , , , , on April 1, 2013 by dcairns

tumblr_l97sw85GS51qzzyhgo1_400

How do you cast Jesus? It seems a difficult thing to do. Paul Schrader pointed out that THE LAST TEMPTATION OF CHRIST attempted something quite rare — most Christfilms tend to take a view which is actually, according to church doctrine, somewhat blasphemous — they portray Jesus as a wholly divine figure, walking about in human drag. This is apparently far more acceptable to the faithful than going the other way and showing him as entirely human. Schrader’s script favours a reading of Jesus as a man in some way directly connected to the divine consciousness, and the subsequent movie attracted quite a lot of criticism.

Traditional movie messiahs, from H.B. Warner to Max Von Sydow, haven’t really been very human at all (though only Jim Caviezel’s has reduced him to a literal slaughtered lamb, a dumb animal) — devoid of humour, flaws or convincing uncertainty, they seem to be already in possession of the full script. They embody the problem of the Movie Messiah: we all know the story.

Nick Ray, when casting I WAS A TEENAGE JESUS KING OF KINGS, actually considered Max Von Sydow for the part — but he probably wouldn’t have had the clout to pursue such an audacious call, as George Stevens did. This does suggest that for any generation, the number of options is surprisingly limited — unless you’re Pier Paolo Pasolini and you’re looking outside of Central Casting altogether.

The following are just some random thoughts on actors who might have brought something more interesting to the role.

John Garfield. Firstly, I’m sick of fair-haired Christs. Can’t we have an authentically Jewish King of the Jews for once? Moviemakers seem under the spell of an unspoken assumption that since Jesus was the son of God, a cuckoo laid in the nest of a Jewish handyman, he himself was gentile. (Shades of the WWI draft board chairman who remarked “Jesus Christ was British to the core!”) It’s a sinister, unquestioned and fascinating prejudice that creeps into nearly all mainstream depictions of the Lamb of God.

Garfield would not only have given us a Jewish Jesus, but a really angry one. Which might help Mel Gibson get over his spluttering outrage — I think he’d be down with the idea of a kick-ass Christ. (Suggested caption for the last shot of THE PASSION OF THE CHRIST: “He’s back. And he’s mad.”) True passion is something Jeffrey Hunter and Max Von Sideboard seemed unable to really handle or suggest in the role, so Garfield’s trademark intense outrage would be welcome.

A Jewish Jesus might seem outrageous to some, but I don’t think it’s going far enough. Jesus was born in the Middle East, of Middle-Eastern parents (I’m not sure how God affects the genetic mix, but find the Hollywood assumption that he’d pass on light hair and blue eyes rather offensive). I can’t think of any true Israeli movie stars offhand, but if you wanted somebody more ethnically correct than Jeffrey of Louisiana or Max of Lund, you should probably think Omar Sharif. Who would bring a sunny (as opposed to Sunni), sexy and laid-back charm to the part. You can’t say that wouldn’t be at least interesting

I don’t see why you couldn’t be Muslim and play Jesus, just as I don’t see why you have to be Christian to do it — acting is an exercise of the imagination, and the only limit is within the actor’s mind. For that reason I’d also like to see basketball star turned actor Kareem-Abdul Jabbar play the part, just so he can be the only Jesus who, when suspended from the cross, still has his feet on the ground.

The other guys who seem like good casting, in a Mel Gibson kind of way, are John Barrymore and Marlon Brando, because they both loved to suffer. Gibson’s godawful film did seek to correct one major flaw in most New Testament adaptations, which is that Christ never seems to be in any real pain. He just looks a bit sad, as if God was sparing him the physical agony of being nailed up, speared etc. This would seem to defeat the whole point of the sacrifice (whatever the point is — it never made sense to me). Gibson’s problem, arguably, is that he got a bit carried away with this idea. His Jesus does nothing BUT suffer.

Incidentally, you know the controversy around The History Channel’s The Bible, where the make-up applied to Mohamen Mehdi Ouazanni, playing the Devil, makes him look a bit like Barack Obama? The makeup artist and producers insist this was not their intent, which suggests a somewhat asleep-on-duty approach — aren’t you supposed to notice when your character design turns into a political cartoon? But can I point out that even if the presidential resemblance was unintentional, the fact that they’ve taken a pale-skinned Arab actor and blacked him up to play Satan is, in itself, HIGHLY DUBIOUS.

More Easter musings from 2009.

Now, who would YOU like to see playing God’s favourite revenant?

Advertisements

The Big Guy

Posted in FILM, literature, Mythology, Politics, Television with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on March 30, 2013 by dcairns

vlcsnap-2013-03-30-10h15m24s27

If George Stevens’ THE GREATEST STORY EVER TOLD is ever going to gain a reputation as other than a bloated yawn, I think it’ll have to be seen on the big screen. On a medium-sized TV, which is the way I saw it, bits of its aesthetic don’t altogether come off, but I could imagine they might if one were viewing with a proper home cinema type set-up, or in the wonder of Super Panavision 70. In particular, the idea of larding the screen with guest stars, then letting them linger in the background as mere specks, seems counter-intuitive, but enlarge the image and hey presto, or hallelujah if you prefer.

Quick digression — a movie marketing speaker once used Mel Gibson’s sadomasochistic gay snuff film THE PASSION OF THE CHRIST to make a kind of “nobody knows anything” point about selling movies. Who could have predicted that a gruellingly violent, long, subtitled, movie set in ancient times with no real stars would be a monster hit. I felt that the producers must have suspected the thing could make money — they might have simply been indulging Mel in the hopes of milking another LETHAL MAX or MAD WEAPON film out of him, but his project was so eccentric that had it lost money it might have really done an ON DEADLY GROUND level of damage to what we must, I suppose, call his credibility.

The reason the film could be viewed as some kind of commercial possibility was that Gibson’s choices added up to the illusion — and it was merely an illusion, since the dead languages used were incorrect and the levels of violence inflicted on Jim Caviezel would have crippled him long before he could have reached Golgotha — of being present at the crucifixion. And there are many among the faithful who would love to do that. You’d think the sermon on the mount or one of the miracles would be better, more spiritually uplifting than the mere nailing in and tortuous death, but a little thought and you realize that a sermon delivered in ancient Aramaic or whatever, without the aid of subtitles or a Babel fish, would be deathly dull, and miracles are just so hard to believe in. So the slow, bloody execution would have to do.

Seen from this angle, the absence of stars is a positive bonus, since what we’re looking for is a simulacrum of time travel, which would be spoiled if, say, Jack Black popped up as Caiaphas, or Jessica Alba sashayed past as Martha of Bethany. The brutality, apart from exercising a suppressed part of Gibson’s warped libido, can be used to represent the concept of “realism,” and the fact that everybody’s talking foreign, obsolete languages adds to the you-are-there quality — as well as explaining why Gibson would have preferred to have the film shown without even subtitles, to complete the effect of being stranded in another time and place.

(Incidentally, I find the film interesting, not as drama because it’s dull and one-note on that level, nor as a religious text because it eliminates any nuance of philosophy, ethics or theology in favour of, well, antisemitic caricature, but as a piece of psychosexual pathology it’s repulsive but fascinating.)

vlcsnap-2013-03-30-10h20m45s164

THE GREATEST STORY EVER TOLD strives for its own kind of realism, using the cinematic codes of its day, which depended less on violence and more on production values. I’ll let Cecil explain it ~

“This isn’t a fantasy, this is history!” Attention to detail and the lavishing of funds on elaborate sets, costumes, and swarms of extras was the path to creating a believable story world, and George Stevens takes that philosophy to an extreme. And much of what he achieves is remarkable — a montage depicting Jerusalem as a wretched hive of scum and villainy has real grit and misery to it, reminding us of Stevens’ experience as wartime documentarist, present at the liberation of death camps.

vlcsnap-2013-03-30-10h12m24s13

“More awe, John!”

The guest stars undercut this quite badly at times — Pat Boone doesn’t really hold any significance for me otherwise his appearance as an angel would be disastrous, but John Wayne’s cameo as a centurion does deserve its place as one of cinema’s greatest ever aesthetic blunders, and even Shelley Winters — lovely, mega-talented Shelley Winters — is problematic, since she pops up for about five seconds, dominates a close shot, and then fleeteth as a shadow. It’s distracting.

Mostly, I have to say, Stevens has cast well, and strong players like Martin Landau (Caiaphus), Jose Ferrer (Herod Antipas), Claude Rains (the other one) and Sal Mineo (Uriah, I think) bring either humanity or at least theatrical tricks to bear on the entertainment. This punctuates the visual splendour, which is at times almost oppressively unrelenting.

vlcsnap-2013-03-30-10h20m36s73

Max Von Sideboard and Donald “Satan” Pleasence, under your basic bilious moon.

Max Von Sydow’s Jesus isn’t everybody’s cup of sacramental wine. His slow, unemotional delivery suits the rhythm of the film, but doesn’t help get the thing dancing. One critic said that “when he says at the end, ‘I am with you always, even until the end of time,’ it’s a THREAT.” I wouldn’t go that far — a quick comparison with Teenage Jesus Jeffrey Hunter shows what Max adds — even when he’s boring, he’s sort of interesting. At least interesting to look at. Hunter might be prettier, but pretty can be pretty dull unless enlivened by an inner spark of some kind.

It seems to me that both Max and Jeffrey Hunter are playing JC as some kind of space alien (limbering up for FLASH GORDON and Star Trek, respectively), but maybe it’s just that Michael Rennie gives the same perf as Klaatu in THE DAY THE EARTH STOOD STILL: stoic, patrician, faraway look, private smiles. The same approach adapts easily to playing Abe Lincoln. Doesn’t seem to make any sense, that, but there it is.

vlcsnap-2013-03-30-10h19m05s171

Stupendous crane shot which CLEARLY inspired the last frames of THE DEVILS.

The Big Myth about Stevens is that his war experience ruined him as a filmmaker, made him shun the comedy he was so good at, and concentrate on solemn and ponderous message movies that didn’t play to his strengths. I think A PLACE IN THE SUN, for one, indicates that farce’s loss was drama’s gain. I also think that his aesthetic choices got richer after the war — more on that further down.

TGSET is undoubtedly short on humour. A filmmaker approaching the Bible with reverence is obviously going to struggle for laughs. Reverence disintegrates in the face of comedy, and so you can be reasonably sure that any comic relief that makes it into a biblical epic won’t be funny. But Stevens does manage a little wit — Ferrer’s Herod is amusingly tetchy and sarcastic with nearly everybody, and Christ has a conversation with a prospective disciple which makes even him smile —

“What’s your name?”

“Jesus.”

“Jesus. That’s a good name.”

“Thank you.”

Later, when the gang are in hiding and practicing their security measures, there’s a knock at the door —

“Who’s there?”

“It’s me.”

“I wish you wouldn’t say ‘It’s me.'”

“But it was me.”

But that’s about it. Stevens made the best PG Wodehouse adaptation in screen history (A DAMSEL IN DISTRESS) and helmed classic comedy THE MORE THE MERRIER and extremely funny adventure GUNGA DIN, and those are the only moments of humour he includes in a 225 minute epic. Even Charlton Heston and Telly Savalas, as John the Baptist and Pilate respectively, don’t raise many laughs, intentional or otherwise, which is an achievement of sorts. The lack of giggles is disappointing in a man who once photographed Laurel & Hardy shorts. Oliver Hardy was always stepping on nails too, but there the resemblance ends.

Looong pause before credits, tiny font moving glacially up screen — all this is to convince us of the solemnity and import of this movie, and as such it should be redundant if the film is genuinely important. Still, at least it’s an unusual approach to establishing importance. The film has its own odd, distinctive way of moving — very slowly, it is true, but it’s an over-simplification to say they’re just drawing everything out. The rhythms of the action, and the choices of what to show and what to elide, are distinctive and interesting. The movie is slightly more interested in Christ’s moral philosophy than his theology or his politics (Ray’s KING OF KINGS is more interested in opposing him to Barrabas in a pacifist/activist dichotomy). Which is good, because questions about Christ’s divinity, as explored by Scorsese, interest me only in the abstract, since I regard Jesus as a man who maybe had some historical existence, at best. (I’d like to see a movie where Christ is a man impersonating the Messiah in order to do good — but it seems unlikely anybody’s going to make that.)

Ethics and morality (never sure of the difference) is where Christ scores, for me. Gore Vidal points out that the whole “Do unto others” thing was said by Confucius first, but even so, Jesus did well to come up with the same admirable idea, unless God was looking over Kongzi’s shoulder, copying down what he said. The stuff about God (pronounced “Gaadd” if you’re in a biblical epic) doesn’t impress me because I consider God a good bit more fictional than Jesus, but Christ’s pronouncements on how we should behave still strike me as largely sound, leaving out the invisible superbeing stuff. Or keep Him in, if you must — theism or atheism seems to be determined by the set-up of your brain, although the choice of belief is clearly programmed by upbringing (it’s hilarious, all those Christians, Muslims, Jews, thanking the Lord they were lucky enough to be born into the One True Faith: absurd at a glance).

vlcsnap-2013-03-30-10h20m14s106

At first, I thought the Utah locations were going to make the movie play like a John Ford western, or Stevens’ own GUNGA DIN. But thanks to Chuckles here, PLANET OF THE APES is prefigured WAY more often.

As delivery mechanisms for Christ’s teachings, Ray’s KOK and Stevens’ TGSET both do OK, surprisingly — there are moments where dramatic performance and visuals actually help the meaning of long-familiar prayers and parables to emerge. Both movies have enough turgidity, however, to make using them in Church perhaps inadvisable — they might work as aversion therapy on a questioning child. But I’m in favour of questions.

KOK reminded me of DUNE, you may recall, but TGSET does so to such a degree that I’m sure Lynch was influenced by it. Those little snatches of internal monologue, the cutaways to weird observers,  the reverse clouds of billowing smoke imploding around Christ at the end, the opening starscape, and many more touches, suggest that Lynch saw this and was on some level impressed (he would have been a teenager when it opened). I’ve written before about how odd things seems to catch Lynch’s magpie eye and get reconfigured in his movies.

vlcsnap-2013-03-30-10h23m16s140

TGSET is so thronging with guest stars than proving overlap with Lynch’s work becomes too easy, and arguably meaningless, but I’d just like to mention that apart from the obvious Jose Ferrer and Max Von Sydow (in similar roles), we also have Roberts Loggia and Blake from LOST HIGHWAY. Although I know, because Lynch told me, that he cast Blake on the strength of his Johnny Carson appearances, and Loggia tried out for the part of Frank Booth in BLUE VELVET, Lynch inadvertently kept him waiting, and Loggia “became so angry it – just – wasn’t – funny,” which Lynch recalled when casting around for a belligerent gangster on the later film.

As with Lynch’s ponderous yet attractively peculiar religio-sci-fi flopperoo, the Stevens saga plunges us into an unfamiliar world and confuses us with explanations — all the expository dialogue just makes us more disoriented, but the settings are so striking and the weirder characters so much fun…

Right after those pompous credits, ignoring the faintly ludicrous icon on Max Von Christ, the mix from star-scape to lamp flame and the moving light softly picking out the animals in the stable.This strikes me as gorgeous, atmospheric, goose-pimply stuff. WHO IS THAT doing the voice-over? He’s awfully good at it.

vlcsnap-2013-03-30-10h14m03s241

Running out of time so I’ll need to talk about Stevens’ idiosyncratic use of the tableau approach another time. It’s the key to the film’s best and worst aspects…

Bible Studies

Posted in FILM, MUSIC, Mythology, Politics with tags , , , , , , , , , , , , , , , , , , , , , , , , , on March 29, 2013 by dcairns

vlcsnap-2013-03-27-23h47m37s186

Spectacular split-focus diopter lens shot, one of many…

KING OF KINGS, the Nick Ray version, really is a good film, it just doesn’t have a very good Jesus. A shame, since everyone else in it, apart from a few dubbed Spaniards, brings something interesting to the feast. The array of bad guys are amazing fun, rather like in DUNE (in epic cinema, only the villains get to enjoy life) — Gregoire Aslan and Frank Thring make a smutty brace of Herods, Hurd Hatfield and Viveca Lindfors are a smooth Mr and Mrs Pilate, and Brigid Bazlen a red-hot jail-bait Salome. Also Rita Gam from SIGN OF THE PAGAN — and Orson Welles’ VO mentions “the sign of the pagan” being nailed to the temple walls, in straight-faced homage to the Sirk cheesefest.

vlcsnap-2013-03-27-23h57m42s114

The clothes-line of evil.

Harry Guardino, though apparently determined to give us his best Burt Lancaster impersonation, is awfully good as Barabbas, and Rip Torn (unrecognizable in his svelte and vulpine youth) is an ace Judas. Flawed is interesting.

Of course, people like Robert Ryan as John the Baptist, or Royal Dano as Peter aren’t allowed to play flawed (except in Peter’s denunciation scene), but both manage some good scenes. RR is just such a powerhouse. I bet even when they cut his head off he was still the tallest man in Judea. Not sure about his caveman costume, but you can’t have everything.

vlcsnap-2013-03-27-23h55m38s153

“I found his casting offensive at the time.” ~ Martin Scorsese.

As everybody already knows, Jeffrey Hunter as J.C. is the weak link in the Super-Technirama chain. It’s American Epic Acting at its most lifeless, without the muscularity of a Charlton Heston to give it basic dynamism. When Ray stages the Sermon on the Mount on the move, it’s terribly effective (one of the things Scorsese borrowed for his LAST TEMPTATION was the idea of Jesus in action, rather than posing for a stained glass window as in THE GREATEST STORY EVER TOLD), but doubly hampered by the facts that Hunter is a poor orator and walks awkwardly.

The best thing I can say about Hunter is that his smug smirk when he’s being all mysterious adds a bit of irritation to the character, which is something few actors have pursued (well, maybe Ted Neeley in JESUS CHRIST SUPERSTAR). You’re not supposed to want to slap Jesus. The sensation is surprising, and therefore interesting, and so the movie starts to breathe.

vlcsnap-2013-03-27-23h54m32s242

Thring enthroned.

Unfortunately, it sometimes seems to be drowning under the waves of Miklos Rosza music. I love M.R., but he does tend to do the expected thing, especially in epics. It’s schmaltzy, and that’s fine in BEN HUR but it’s not the effect Ray’s aiming for here, mostly. One the other hand, the Welles VO, scripted by Ray Bradbury from an original idea by God, rarely lets up but gives the film the grandeur and religious emotion Hunter lacks. Welles may not have been the greatest actor ever, but he had a terrific gift for evoking awe and terror in his voice — hammy, perhaps, but effective, like the film.

vlcsnap-2013-03-27-23h57m51s202

The production design  and costumes by Georges Wakhevitch are incredibly imaginative, convincing and distinctive. Not quite as monumental as some other Bronston productions of the era, though certainly not skimping on grandeur, but the use of patterns, wall paintings, and even graffiti creates a unique world that recalls Fellini’s call for his SATYRICON to be “a science fiction film set in the past.”

vlcsnap-2013-03-27-23h57m21s152

What nobody seems to talk about is the film’s intent. The assumption may be that a Bronston film has no intent, beyond spending the Hollywood money trapped in Franco’s Spain, creating something that could be exported and profitable. But a Ray movie does have a cause, or at least a personal angle.

The first things that struck me was the this was a truly post-Holocaust bible movie. The opening features Rabbis executed by firing squad, and bodies being slung into a pit and burned on mass pyres. Accordingly, the film plays like the antithesis of Mel Gibson’s antisemitic sermon of hate THE PASSION OF THE CHRIST — here, it’s stressed that Herod is not Jewish, and Pilate, rather than being portrayed as a struggling politician trying to make the best of a rotten assignment, as is often the case, is a hissy, sadistic oppressor, and an idiot who stirs up political foment against Rome by his insensitive response to local traditions. The scene where the mob is offered Jesus and chooses Barabbas happens off-screen — we hear about it along with Barabbas (“Your supporters yelled loudest”) and the dramatic point being made is that Barabbas is moved by the greatness of Christ, not that the durn Jews killed Jeebus.

vlcsnap-2013-03-27-23h51m23s150

The other shift of emphasis is away from the miraculous. Ray shows healings, some of which are staged to look as if Jesus might be raising the dead, but we don’t get any unambiguous statement that he does so. The drooling maniac is healed in a way that doesn’t look supernatural so much as spiritual or even psychological — Jesus embraces him and brings him to his senses. The walking on water and feeding of the five thousand bit is only described to us in a report to Pilate — the strong impression is that these wacky tales may be merely mass hysteria and rumour-mongering.

vlcsnap-2013-03-27-23h42m29s173

THE LAST TEMPTATION OF CHRIST similarly tried to soft-pedal the magic-working, showing Jesus using herbs and stuff in his healing (though Willem Dafoe does cure one guy using a Thelma Schoonmaker jump-cut to vanish his deformity). You can’t altogether strip the wizardry from the New Testimony without upsetting the very people who are likely to buy tickets, but Ray’s shift of emphasis confirms that he’s not particularly a religious artist, but definitely one involved in humanity — violence, sexuality, politics and psychology are his daily bread.

vlcsnap-2013-03-27-23h42m51s124

This impressive closing shot, by the way, was merely a test Ray did to see if the idea had legs. The producers, who had abruptly tired or pouring money into the mega-production, refused to let him reshoot it, and stuck the temp version in. Another compromised Ray ending — if you have the DVD of REBEL, you can see the last shot the movie was supposed to have — one of the best widescreen closing shots ever executed. The day somebody decided not to use it (after Ray had walked off the picture in post), Warner Brothers must have been home to the largest concentrations of human stupidity anywhere in the world.