Bay of Angels (1963)

***^½
Country: France
Director: Jacques Demy

"Of all the New Wave directors who once professed their joy in cinema, Demy remained most faithful to the delights of sight and sound and to the romance of movie iconography."

—David Thomson, The New Biographical Dictionary of Film

Bay of Angels opens with an iris shot of Jeanne Moreau striding purposefully down the seafront promenade at Nice early in the morning, the camera tracking in front of her and slowly away from her. After a few moments the iris opens out to a full-screen shot, lush piano-and-orchestra music wells up on the soundtrack, and as the credits begin, the camera speeds away in a burst of surging momentum that matches that of Michel Legrand's theme music until Moreau disappears in the distance. The whole shot, which lasts a little more than a minute, is one of those that makes you ask yourself even as you watch it, "How did they do ever that?" (My best guess: the camera operator was in the back seat of a convertible with the camera mounted on the trunk of the car as it raced down the promenade.)

After this opening credit sequence, the tone of the film changes completely as the location shifts to Paris, where we meet Jean Fournier (Claude Mann), a staid young man in his early twenties who works as a bank clerk and lives a sedate life with his widowed father. After a co-worker confesses to Jean that he is a compulsive gambler and invites Jean to accompany him to the casino at Enghien near Paris, Jean sees a means of escape from his dull, conventional life. When his vacation comes up, he seizes his chance to "break out" by defying his father and heading for the Riviera and its casinos for a gambling holiday. In the casino he meets Jackie Lemaistre (Jeanne Moreau), a chain-smoking, careworn-looking denizen of the casino who appears to be in her early thirties, and for the next two weeks the two embark on an impromptu love affair and gambling spree that takes them from Nice to Monte Carlo and back again.


Like many of the early French New Wave films—Breathless, The Lovers, Jules and Jim, Pierrot le Fou—Bay of Angels is about what the French call l'amour fou—crazy, wild, impulsive love. Here it's a case of the sexual attraction of opposite personalities. The difference in their natures is apparent from their behavior in the casino, Jean quietly observant and methodical in contrast to Jackie's fervent concentration and capricious spontaneity. It's easy to see the appeal of the impetuous Jackie to a strait-laced, inexperienced young man like Jean, but less easy to fathom the attraction Jean holds for her. Is he simply a docile protégé? A companion in her folly? A convenient source of betting money when she runs out?

He may be all those things at first, but as the film proceeds and we learn more about Jackie, we begin to see that she might actually have a deep emotional need for him. In her life Jackie has lost all: she has sacrificed her rich husband, her young son, her friends to her all-consuming passion for gambling. Demy has said he wanted to make a film that showed gambling as an addiction, like alcohol or drugs. It is true that Jackie seems to have no control over her obsessive need to gamble, yet like much addictive behavior, her gambling seems not so much a weakness of character or a disease as a kind of self-medication, a desperate attempt to erase life's pain by immersion in some sort of compulsive behavior.

The more she tells Jean about herself, the more we see that despite her vivacity, she seems to be trying to escape something—a sense of failure and inadequacy, an inability to achieve any sort of stability in her life, or perhaps the haunting possibility that her life has no significance outside the casino. Highly strung, mercurial, irresponsible, Jackie is all hyperkinetic emotionalism. You can see this in the way she walks down the promenade in that opening shot. Her whole approach to life is like her walk: she moves with the purpose of a person on her way to an important rendezvous, yet she is obviously heading nowhere.

For Jackie, life is lived completely in the moment. Win or lose, risk is all. Every moment of her life is simply a temporary stop on her way up or down, and her destiny is never to arrive anywhere. What she seems to be avoiding even at the peril of self-destruction is stasis. Tellingly, her preferred game is roulette, the wheel pausing only briefly before it resumes its perpetual spin, for in Jackie's world, the only thing of importance—both literally and metaphorically—is the next spin of the wheel. Jackie quickly becomes the center of the movie, and Moreau seizes the role for all it's worth, giving a fierce performance reminiscent of those by the most intense American actresses of the studio era such as Bette Davis and Barbara Stanwyck. Like Davis and Stanwyck at their most incandescent, Moreau suggests that although Jackie is a damaged woman life-hardened on the outside, she still harbors deep within her a vulnerability that can be reached by a naïf like Jean.

Moreau's real co-star in the film is her director, Jacques Demy. Unlike some New Wave directors, though, Demy never tries to upstage his actors and his story with self-indulgent stylistics. Demy dedicated his first film, Lola (1961), to Max Ophüls, in part for Ophüls' renowned use of tracking and crane shots. Although he clearly favors such shots, Demy uses them in a more restrained, less baroque manner than Ophüls, who specialized in period pictures. Still, the key characteristic of Demy's visual style is the sensuous, balletic fluidity of his camera. In a single shot Demy holds the camera in place, pans, and tracks for as long as possible, finally cutting only when absolutely necessary. These lengthy, precisely choreographed shots result in a flowing narrative technique of hypnotic beauty, the whole film in a sense a nearly continuous pas de deux between the camera and the actors.

The other inspiration Demy takes from Ophüls is devotion to the belief in both the destructive and the redemptive power of love. Bay of Angels ends abruptly and rather ambiguously, with Jackie storming away from Jean in the casino after an argument. Jean hesitates briefly then follows her outside and takes her in his arms, and after resisting a moment, Jackie surrenders to his embrace. The film ends with no clear indication of the future course of the relationship. Will Jean's love act as a calmative on the erratic Jackie, or will his placidity be overwhelmed by her galvanic energy? Demy leaves it entirely up to the viewer to decide what comes next. But for the moment at least, Jean's love seems to have subdued the chaos in Jackie.

Aparajito (1956) / The World of Apu (1959)

Aparajito
****
Country: India
Director: Satyajit Ray

The World of Apu
****
Country: India
Director: Satyajit Ray

Satyajit Ray's Pather Panchali (1955) is one of my favorite movies of all time. Based on the autobiographical first novel by the Bengali writer Bibhutibhushan Bandopadhyay (Banerjee), it is the story of Apu, a young boy living in the impoverished countryside of Bengal in India in the early part of the twentieth century. Pather Panchali is one of the great movies about childhood, a film that at the same time graphically depicts a land and way of life wholly alien to most Americans and that also introduced the music of Ravi Shankar to the West. "Beautiful, sometimes funny, and full of love, it brought a new vision of India to the screen," wrote Pauline Kael about the film. I've waited for years to see the two sequels to Pather Panchali based on Bandopadhyay's second novel, Aparajito, films that pursue the story of Apu into his teenage years and young adulthood. I was recently able to see them at last, and the wait was certainly worth it, confirming my intuition based on seeing only a handful of his movies that Ray (1921-1992) was one of the greatest of all film directors.

Pather Panchali ends with the departure of Apu and his parents from their home in the countryside for a new life in the city. Aparajito picks up the story with their arrival in the holy city of Benares. Here Apu's father, a poet and priest, hopes to have greater opportunity to practice his profession, and spends much time on the banks of the Ganges teaching religion and reciting his poetry. Life is not much better for the family in Benares than it was in the country, though, as they continue to struggle against adversity and poverty. Apu's father has many competitors in the holy city, and his mother does not really seem at home in her new urban environment. The city does, however, prove to be an exciting place for young Apu, giving him many opportunities to observe people more colorful, and to visit places more exotic, than those of his former rural life.

The young Apu explores Benares

But not long after their arrival in Benares, Apu's father falls ill with a fever and dies, and Apu and his mother must return to the countryside. Here Apu develops a lifelong passion for education after he is allowed to attend the village school. At one point, he is presented with a tiny globe as a prize for his outstanding performance on his exams, a globe that he keeps with him always, a symbol of the craving for knowledge and experience that becomes the driving force in his life. An exceptional student, he is offered a scholarship to attend secondary school in Calcutta. The second half of the film details Apu's teenage years as a student in Calcutta, where he attends classes by day and works in a printing press at night to earn his living expenses.

The teenage Apu (with his globe) arrives in Calcutta to begin his studies

During this time, it is clear that Apu's mother is deeply affected by his absence and that Apu on his part experiences great conflict between his devotion to education and the concern he feels about leaving his mother. Trains become a recurrent reminder for both the boy and his mother of the hardships of their separation. Many times a train passes by in the background as his mother stands outside, and several scenes take place in trains as Apu travels between Calcutta and the country during his school holidays. For his mother the trains serve as both a hopeful image of Apu's infrequent visits and a melancholy portent of his inevitable departure, while for Apu they come to represent his divided existence, in the country as a dutiful son and in Calcutta as an independent, ambitious young man. Aparajito ends with two nearly simultaneous events that determine the direction of Apu's future—the death of his mother and his graduation from secondary school. He is now free to leave his former life completely behind and begin a new life as a permanent resident of Calcutta and student at the university there.

The World of Apu is a less diffuse film than Aparajito, most of it taking place in a relatively brief span of time. Apu is now a grown man, a university student. (Apu is brilliantly played by 24-year old Soumitra Chatterjee, in his first movie role. He would go on to appear in fourteen more of Ray's films.) Forced by his financial situation to quit school just before he graduates, Apu is a dreamer, a young man who habitually avoids responsibility and can't seem to focus on the mundane, practical side of life, like getting a job and paying his rent, preferring instead to work on his novel. When his best friend and university classmate Pulu gets in touch with him and takes him out for dinner, on the way home Apu breaks into an exuberant ode to freedom and spontaneity. Pulu tells him he acts like he has been drinking, and Apu is in a sense drunk—on the simple joy of being alive.

Pulu's friendship becomes instrumental to Apu's future when he invites Apu to come with him to the countryside where his wealthy family lives, for during this visit Apu meets his future bride, Pulu's cousin Aparna. The marriage is a sudden one, essentially an arranged marriage, and at first the newlyweds barely know each other. In time, though, as they develop a deep love for one another, Aparna becomes the catalyst for profound changes in Apu's casual and self-indulgent attitude to life.

The adult Apu and Aparna

Apu's life undergoes another radical change when Aparna dies giving birth to their son, Kajal. Overwhelmed by grief, Apu rejects his newborn son, leaving him with Aparna's family, and spends the next several years wandering India in a state of intense depression. He even gives up writing the novel he has been working on for so long and one day on the top of a mountain impulsively tosses its pages into the wind, and watches impassively as they flutter away, an evocative reminder of the way youthful dreams and ambitions can be so drastically altered by time and circumstance. Five years later Pulu locates Apu working in a coal mine in an isolated mountain community and persuades the reluctant Apu to return to Bengal with him and finally meet his son. The reunion is an uneasy one for both father and son, but when Apu sees how little love Kajal receives from Aparna's aged parents, he leaves, taking Kajal with him. Recognizing that his son's needs are more important than his own sense of loss, Apu at last grows beyond his despair and finds in his role as a father a new meaning to his life.

Apu and Kajal embark on a new life together

So many powerful themes are concentrated in the Apu trilogy that it's difficult to know where to begin a discussion of them. Perhaps a good place to start is with the universality of these films. Taken together, they cover nearly three decades in the life of one man, telling the story of one individual set in the context of a specific time—the early twentieth century—and a specific and quite distinctive culture. Yet it is a story whose essentials transcend the boundaries of place and time, for it is largely a story of change and growth, what psychologists call individuation, or the development of a person's unique and individual identity. It is the story of the transitions in Apu's life—from a rural agrarian way of life to a modern urban life in a commercial economy, from following the traditional family vocation in the priesthood to finding a new role in life as a scholar and writer, from innocence to knowledge, from childhood to adulthood and eventually parenthood, from the self-absorption of immaturity to the selflessness elicited by the transformative power of love.

Yet concurrent with the idea of the constant flux of life is the theme of its continuity. Water, that simple and archetypal symbol of life's flowing continuity, is an image that appears time and again in these films. One of the most memorable sequences in Pather Panchali occurs when the monsoon finally arrives and ends the drought, as torrents of rain drench the parched landscape. The holy River Ganges is a vivid image in Aparajito. In The World of Apu, Aparna's family lives near a large river, and the last scene in the film is of Apu leaving Aparna's family home with Kajal on his shoulders and a smile on his face, walking beside that river as he follows its current towards the sea.

Another important element in these films is the notion of the cyclical nature of life and the way opposing forces in life tend to balance each other, concepts found in many Eastern religions and philosophies. The films are punctuated by birth and death, departure and return, separation and reunion, alienation and reconciliation. In each of the three films death is a significant event, yet loss is always balanced by regeneration: The deaths of Apu's sister and his elderly aunt in Pather Panchali are balanced by the prospect of a new beginning for the family that concludes the film. Aparajito is framed by the deaths of Apu's father at the beginning and of his mother at the end, yet in this film Apu's appetite for knowledge is awakened and he begins the process of forging a new identity for himself. The World of Apu is dominated by the devastating loss of Aparna, yet it also includes the birth of Kajal, with whom Apu is reunited at the end of the movie as he begins yet another phase of his life. By the end of the cycle of films, life has come full circle: one small boy has grown to manhood, and the story continues with his own son, now about the same age as Apu in Pather Panchali.

Satyajit Ray—like John Ford, Akira Kurosawa, Yasujiro Ozu, François Truffaut, and Jean Renoir—is often called a humanist filmmaker. It's a designation that seems wholly justified, for Ray shares with those other esteemed directors a set of traits that I would say are characteristic of that rather nebulous label: the universality of his themes, the emphasis on characters and how they relate to nature and the world around them, his fascination with the ways in which people in specific circumstances react to those circumstances and interact with one another, and his dispassionate acceptance of the fact that both the noblest and the most petty drives coexist in human nature. All of these traits are plainly displayed in the Apu trilogy, as glorious and moving a celebration of the complexities of human experience as can be found in all of cinema.

Jennifer Garner in Famous Actors and Actresses

Jennifer Garner

Jennifer Garner

Jennifer Garner Alias

Pictures of Famous Actresses Jennifer Garner

The Milky Way (1969)

***^½
Country: France-West Germany-Italy
Director: Luis Buñuel

The General, It Happened One Night, Stagecoach, The Wizard of Oz, Sullivan's Travels, Detour, Easy Rider, Into the Wild—the road movie is one of the most enduring and versatile of film genres. Its literary roots stretch as far back as Homer's Odyssey and Chaucer's Canterbury Tales. But surely one of the oddest, most unique, and most startling of all road movies is the great Luis Buñuel's surrealistic-religious version of that venerable genre, The Milky Way, from 1969.

In the film two hitchhiking tramps, Pierre and Jean (Peter and John, names clearly chosen for their Christian connotations), undertake one of the medieval pilgrimage routes from France to Santiago de Compostela in Spain, where the cathedral is said to contain the remains of St. James. As in most road movies, along the way they have colorful experiences and encounters with various people—but with some important differences that distinguish this from the typical road movie. For one thing, this is a Buñuel movie, so unpredictability and departure from strictly literal storytelling are to be expected. For another, because the individual episodes always involve religion in some way, they are linked thematically. And most curious of all, Pierre and Jean act sometimes as participants in the events of the film, sometimes more as observers who wander in and out of the episodes enacted around them, exactly the same as in dreams, where the dreamer's point of view can suddenly shift in just this way.

Each vignette in the movie serves as an anecdote of some kind about the Roman Catholic religion. Except for Pierre and Jean, everyone in the movie seems to be preoccupied with religion, endlessly pondering the polemics of Catholic dogma. But Pierre and Jean, who don't seem to be devout or even practicing Catholics, never discuss religion even though miracles constantly happen around them. Almost as soon as they set out they have an encounter with what appears to be Buñuel's bizarre personification of the trinity—an oracular man in a black cape accompanied by a dwarf and a white dove. Right after they comfort a child who bears the stigmata of Christ sitting alone by the side of the road, a chauffeured limousine pulls up and gives them a ride, almost, it seems, as a reward for their compassion. Later, when a passing Citroën speeds past them without stopping, Pierre mutters, "I hope he breaks his neck," and a moment later we hear screeching brakes and a crash. When they rush to the wrecked car, they find the angel of death sitting in the car waiting to show them that their prayer has been answered. Yet aside from causing understandable amazement, these miraculous incidents have little effect on them and never direct their thoughts or conversation towards any religious or spiritual topic.

As Pierre and Jean make their way to Santiago, scenes from their journey alternate with scenes from the past (including scenes of the Marquis de Sade and the Inquisition), their reveries about what they are experiencing, tangential scenes of the religious experiences of the people they encounter in which they play little or no part, and scenes from the life of Christ that offer some parallel to what is happening to them at the moment. Early in the film, for example, Pierre tells Jean that he wears a beard because his mother told him he looks better with it. This is immediately followed by a scene in which Christ prepares to shave his beard and the Virgin Mary tells him not to shave because he looks better with a beard. At the end of the film, just as the two vagabonds reach the outskirts of Santiago, they encounter a prostitute (Delphine Seyrig) who invites them into the woods for sex. The camera then pans away from the three, and we see Christ and his disciples walking through these same woods, where they encounter two blind men, whose sight Christ proceeds to restore in a weird parallel to the sexual encounter of our pilgrims.

Much of the film consists of people debating the theological enigmas of the Catholic church as though these were the most pressing of issues. Many of the most divisive historical controversies of Catholicism are included—free will versus predestination, the nature of the trinity, the nature of the Virgin Mary—quarrels which have spawned heresies, caused schisms, and resulted in excommunication, torture, and even death for those on the wrong side. Although the debates in the film generally end inconclusively, one—on the question of transubstantiation in the Eucharist, that is, how the body of Christ can be contained in the bread used in the communion service—is ingeniously resolved by an uneducated innkeeper. It's like this rabbit pâté I'm serving you, he tells his argumentative guests as Pierre and Jean observe from another table: the rabbit is in the pâté, yet it's still pâté. As in the other debates of this nature, the famously anticlerical Buñuel makes one of the most sacred doctrinal disputes of the Church seem utterly inane.

What I have described might sound rather like a narrative hodgepodge, with one episode following another haphazardly as the pilgrims proceed along their route, the progress of that journey about the only thing in the movie that could be called linear. But somehow it all manages to hold together, the film's coherence the result of its own crazy internal logic that fuses realism with mysticism, cogency with randomness. The images and the ideas don't fit together in any sort of conventionally logical way, but in the analogical way that dream images and events do. The film clearly shows Buñuel's thorough understanding of the psychological underpinnings of surrealism and absurdism and the exceptional skill with which he was able to translate those concepts into cinematic terms. I don't think any other filmmaker would have been able to take such an unlikely mélange and make it work so well—poking fun at what is basically a serious subject in such a bracingly comical way and with such bemused detachment—as Buñuel does in The Milky Way.