Tag Archives: Mexican

LIST CANDIDATE: THE EXTERMINATING ANGEL (1962)

El Ángel Exterminador

Must See

DIRECTED BY: Luis Buñuel

FEATURING: , Enrique Rambal,

PLOT: The guests at an upper-class dinner-party are inexplicably unable to leave; their thin veneer of civility rapidly breaks down as conditions worsen.

Still from The Exterminating Angel (1962)

WHY IT MIGHT MAKE THE LIST: The predicament in which the protagonists find themselves is utterly irrational, and no explanation whatsoever is offered for it. Sheep and a bear roam the house for only marginally more rational reasons. And along the way we get an ambiguously hallucinatory sequence where a witch summons Satan, who manifests himself as a homicidal severed hand.

COMMENTS: Buñuel himself considered this film to be a failure because he didn’t go far enough—he later regretted not including cannibalism. But all the same, it’s the breakthrough film in which he finally understood that, if you give mainstream audiences a nice simple plot that they can understand with no trouble at all, the justification for that plot can be as weird as you like. And perhaps, as he so often was, he was joking when he publicly stated that it would have been a better film if they’d eaten each other, since ten years later he made The Discreet Charm of the Bourgeoisie, which is a kind of anti-remake that precisely inverts the basic plot of the earlier film (the twist double ending is also neatly reversed). And cannibalism doesn’t occur that time round either.

The shooting title was The Castaways of Providence Street, which Buñuel changed when a friend pointed out that he’d automatically see any film called The Exterminating Angel without stopping to find out what it was actually about. As with The Phantom of Liberty (1974), the titular supernatural being, if it even exists, makes no overt appearance whatsoever. The left-wing agenda is as blatant as it possibly could be. The servants, with the exception of a very faithful butler, are stricken with irrational fear and leave for the flimsiest of reasons or none at all, even if it means their dismissal. The impending punishment is meant for the upper-class scum alone!

And scum they are. The best of them try to be decent but are hopelessly weak. As for the rest… A window broken by a highly-strung guest is casually ascribed to “a passing Jew.” They laugh uproariously when a servant trips on a rug and falls over because they assume he’s been set up to do it for their amusement. They seriously discuss the alleged insensibility to pain of the lower classes by comparing them with animals. They are casually and cynically promiscuous, and explicitly describe sexual continence as a perversion. And even the best of them stimulate their jaded appetites with serious drugs. They deserve everything they get.

And get it they do! This is basically “Lord of the Flies” with adults. Trapped in one room for no reason at all, they suffer hunger, thirst, stench—a man who dies early on is stuffed into a cupboard and remains there for many days in warm weather—and sanitary facilities consisting of a closet full of antique vases (not an issue normally addressed in movies made this long ago). And in addition to all this, they’re horribly spoilt people who can’t possibly get along, and end up squabbling like the lowest guttersnipes: a situation which, towards the end, they temporarily defuse by getting spectacularly stoned, in a sequence which, though very low-budget indeed, is still extremely psychedelic for its time.

Along the way, we get black magic, a doctor who mysteriously confuses baldness with death, and a very, very strange crawling hand sequence with a curious backstory. In his autobiography, Buñuel claimed to have written the outline on which the 1946 movie The Beast With Five Fingers was based, though of course he wasn’t credited. That may or may not be true, but if it is, this scene is his not very oblique reference to it. As with almost all his best films, this is not modern Japanese-level in-your-face-and-all-over-the-place weirdness. But the oddness of it all builds perfectly throughout, culminating in a last-minute resolution that, as so often in Buñuel’s films, is a set-up for a merciless punchline in the epilogue. A classic, and highly recommended.

WHAT THE CRITICS SAY:

“…Buñuel stages this play with cumulating nervousness and occasional explosive ferocities. He whips up individual turmoils with the apt intensities of a uniformly able cast; and he throws in frequent surrealistic touches, such as a disembodied hand coasting across the floor, or a bear and a flock of sheep coming up from the kitchen, to give the viewer little hints of mental incongruities. But my feeling is that his canvas is too narrow and his social comment too plain to keep our interest fixed upon his people and their barren stewing for an hour and a half.”–Bosley Crowther, The New York Times (contemporaneous)

ALIEN TERROR (1971)

*This is the sixth and final installment of the series “Karloff’s Bizarre and Final Six Pack,” which also featured Fear Chamber, House of Evil, Curse of the Crimson Altar, Cauldron of Blood, and Isle of the Snake People.

Alien Terror (1971) (AKA) Sinister Invasion is one of the oddest of ‘s final six movies, but it’s hardly the most exciting. It begins with typical Sixties screen credit font and pseudo jazz that sounds like it was composed for period porn.

Boris is Professor Mayer, and he and his scarred (Ygor-like) assistant Isabel (Maura Monti) are playing around with some power ray thingamajig. It shoots through the roof and hits a spaceship which just happens to be flying by and looks like one of those rocket invader ships from the old Atari arcade games. You half expect this to be some kind of lost Adventures of Superman episode and sense that at any moment some green Martian is going to show up.  Alas, all that shows up is Laura (Christa Linder), the professor’s niece; she is having a fit because her uncle has just blown another hole in the roof.

The guys in the fly by UFO are not so forgiving. They realize that those Earthers possess a mighty power that could annihilate the universe. So, of course they must do something in order to stop us. Their solution is something akin to a Plan 8 from Outer Space, which makes about as much sense as Plan 9 did. One of the E.T.s, a foppy Buck Rogers type (Sergio Kleiner), steps out of  a really cool, psychedelic spaceship (complete with lava lamp things inside) and possesses serial sex murderer Thomas ( ). Why would he do that, you may ask? Well, obviously it’s the only way for an alien to stop Earthers from using their molecular power ray thingamajig (!)

Still from Alien Terror (1971)The only problem is that Thomas still has half of his own mind and he kills a few too many girls, arousing the anger of the villagers (one of the villager is even named Frankenstein. Get it?) There are some odd touches amidst an entirely nonsensical film. One of Thomas’ victims actually loves her serial killer hero, fully knowing of his psychopathic tendencies. The alien, when it’s not looking like Barry Manilow in aluminum foil, takes on the shape of a floating transparent tribble that possesses both the professor and his niece.

Karloff  has a bit of screen time in this, his last released film (he died two years before). He looks slightly better here and he is the only decent actor in the entire cast, although Beirute is an amusingly quirky non-actor. He is known–if you call it that—for this and for his briefer role inFace of the Screaming Werewolf (1966) where he was victim to ‘s rotund lycanthrope.

After it ends badly for half the cast, the professor destroys this power machine, which we on earth are to too stupid to harness (you can just hear Ed Wood yelling: “stupid! stupid! stupid!”) Alien Terror is no Invisible Ray (which wasn’t that good to begin with) but there is a certain amount of dumb fun to be found here. Just don’t ask me to tell you where exactly—the “magic” is in its overall peculiar flavor. It lacks the blatant drive-in antics of Fear Chamber (1968) and it could have used Ed Wood’s stamp of branded lunacy (!?!).

Still, there is a certain iconic aptness in Boris, like Bela Lugosi, ending his career with some of the weirdest bad move extravaganzas imaginable (or unimaginable). I think Poelzig and Werdegast would have appreciated the perverse irony.

ISLE OF THE SNAKE PEOPLE (1971)

* This is the fifth installment in the series “Karloff’s Bizarre and Final Six Pack.”

Snake People (AKA Isle Of The Snake People) feels like pure ; that is, Jack Hill the exploitation guru to whom Quentin Tarantino has built an altar. The opening narration is a duller variant of Criswell’s repetitive but puerile Plan 9 From Outer Space (1959) monologue: “During Many centuries in Various parts of the world, Various diabolical rites and ceremonies have been practiced in homage to Various sinister gods who are believed to have Many supernatural powers. These rites are generally known as voodoo!”

Cue nightly voodoo ceremony. , dressed as the priest Damballah (dark goggles, black mask, top hat and cee-gar) carries a skull walking stick. Since voodoo god “Baron Samedi” shares a name with a minor Bond villain, you almost expect Live and Let Die‘s Geoffrey Holder to make an appearance. Captain Labesch (Rafael Bertrand), who does appear, is no Roger Moore. He’s what the narrator describes as an “unscrupulous adventurer taking advantage of the superstition to put a docile native girl under his power, transforming her into a zombie so she will submit to her primitive instinct.” Well, maybe he is Roger Moore in his uncanny ability to make his amorous traits look sluggish. Mexican dwarf character actor  carries a squirming rooster. He laughs maniacally. He inexplicably cries. PETA runs for cover as he decapitates the fowl. He squirts the chick’s blood over a grave site. Rise of the dead docile native girl! Captain Labesch hops into her coffin and, well, all you need to know is that he’s a necrophiliac. Now comes the 70ish pop credits with stylish jazzy font, voodoo drum music, Karloff as a demonic Col. Sanders, and the revelation that this film guest stars Tongolele (i.e., Mexican exotic dancer Yolanda Montes)!

Still from Isle of the Snake People (1971)The ubiquitous , as Anabella, is on hand as niece to Uncle Boris. She’s a bit of a missionary, wanting to rid the world of the evils of alcohol. Lt. Wilhelm (Carlos East) wants to rid the island of voodoo. Such high faultin’ proselytizing is, naturally, due for comeuppance. Tongolele is just the one to give it, too. As a buxom Elsa Lanchester, she belly dances with big snakes, spikes banana milk with venom, and intones “offer your dreams to Damballah!” as she puts the voodoo hex on Anabella. In a freakish dream sequence Anabella sucks on a snake’s head, but Lt. Wilhelm has it worse. He’s hounded by visions of serpents and his men are cannibalized by island babes.

Tongolele takes her voodoo seriously enough to cut off Captain Labesch’s supply of zombie tail, and he foolishly retaliates by playing informant. More cannibalism, more human sacrifices, and Annabella kidnapped by the voodoo snake cult!

Snake People is pure trash cinema that is helped little by Karloff’s presence. Unfortunately, his considerable health issues took even a deeper dive in this film. According to his biographers, the actor spent most of his set time reaching for the oxygen. His performance is rendered numb and he is clearly lost as he struggles to react to his co-stars. His voice is horribly dubbed in the final voodoo rite ceremony, and the film limps towards a non-finale.

Many reviewers have commented that the film is dull and incoherent. With this disparate mix of wacky plot ingredients, it would be difficult to produce an entirely dull affair, but the producers come very close to doing just that. It is minimally aided by its plot’s capricious writhing, Tongolele’s garish, cartoonish personification, and by the morbid fascination of witnessing a horror icon lethargically breathing his last. But these are mere random images, and the opening credits do a better job of conveying that.

BUNUEL’S SIMON OF THE DESERT (1965)

“Moving pictures merely repeat what we have been told for centuries by novels and plays. Thus, a marvelous instrument for the expression of poetry and dreams (the subconscious world) is reduced to the role of simple REPEATER of stories expressed by other art forms”-Luis Buñuel.

Simon of the Desert (1965) was Buñuel’s final Mexican film before moving to France. His Mexican period is often considered a repository of “anti-religious” films, although a more apt description might be “anti-ecclesiastical.”  This 45-minute pilgrimage is an incomplete work (due to haphazard funding), but even in its truncated state, it is a shockingly substantial work.

The ascetic fifteenth century Saint Simon Stylites () has spent his life atop a pillar in order to get closer to God. A wealthy patron has an even larger pillar built for the holy man and so, after six years, six months, and six days, Simon, reluctantly, comes down from atop his ivory tower, albeit briefly, to “move up” in the world. Detached irony abounds. As in Nazarin, Buñuel presents a religious figure as a fool, but a stubbornly determined fool to be identified with and admired, with detachment.

Still from Simon of the Desert (1965)Kurt Vonnegut once wrote an amusing observation about Christ and the Lazarus story. In his take on the narrative, Vonnegut imagined that, Lazarus’ resurrection, it was the recent corpse, not Christ, who became the celebrity with the crowd. Leave it for the masses to look at the wrong end of a miracle every time. But, what Vonnegut was expressing was the inevitable chasm between prophet and audience.

Buñuel also emphasizes contrasts. Simon’s audience does not desire holiness. They crave tinseled parody, only because they do not know the difference. A handless man is resorted and immediately begins using his hand to slap an inquisitive child. Bunuel’s integrity and convictions astutely critique, not the faith itself, but the contemporary adherents to the faith, who, with their short attention spans, pedestrian tastes, poverties of intelligence and of aesthetics, are rendered consumers of spectacle as sacrament. Bunuel’s shift from the religious to the bourgeoisie was a natural development, seen flowering here.

The devil is, naturally, a woman, and Silvia Pinal agreeably fleshes her out.  She takes turns as a Catholic school girl, an androgynous messiah who performs a Janet Jackson-style wardrobe malfunction for the unfazed celibate, and finally as a mini-skirted Peter Pan, whisking Saint Wendy away from his Tower of Babel to a modern discotheque.

As with all of late Bunuel, he is no mere repeater of old narratives here. As St. Luis (and only a seasoned saint could be this irreverent), he spins a new parable, one that is organically textured and startling in its improvised finale. Bunuel was no hypocrite, and the unexpected loss of cash flow inspired a quixotic bleakness and an unequaled sense of purpose.