Tag Archives: Folklore

FANTASIA 2025: APOCRYPHA CANDIDATE: DOG OF GOD (2025)

Dieva suns

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DIRECTED BY: Lauris Abele, Raitis Abele

FEATURING: Voices of Armands Bergis, Agate Krista, Karelins Kristians, Madi Madara, Einars Repse, Jurgis Spulenieks, Regnars Vaivars

PLOT: A shamanistic traveler looms on the outskirts of town, while a local priest accuses a tavern owner of witchcraft.

WHY IT MIGHT JOIN THE APOCRYPHA: Erotic parrot-mask dancing, cat-licking, distillate of priapism, a lascivious leech encounter, and parting Hell’s seas are among the weird things to devour in in this diabolical delicacy.

COMMENTS: Opening your movie with an aged warrior using a chain-loop to tear off Satan’s massive testicles as they rest below a massive upright phallus is a ballsy move. But by the close of Dog of God, it is clear that ballsy moves are just what this crew do. Brothers Lauris and Raitis Abele pull an ancient (?) trial from fastidiously transcribed historical documents and wrench it by the neck (and possibly elsewhere), squeezing it through a gritty, -cum- palette, setting the dirt and violence and hallucinations to a throbbing synth-metal soundtrack. Dog is not for the faint of heart or weak of stomach.

For your consideration: a guilt-ridden priest with masochistic tendencies; an female alchemist running a tavern; a crippled young monk pushed too far; an obese baron determined to sire an heir; and a tattooed dog man recently returned from the underworld with bad news. These characters, and others, are grimily brought to life through a somber palette daubed occasionally with the vibrant hues of blood, piss, and vomit. This is not a glamorous Middle Ages; this town seems to have almost nothing in it but drunkenness, poverty, guilt, and weeks of torrential rain.

The grimy atmosphere and morose characters could easily have acted as a drag, but elements enliven it. The film score is metal to the bone, with crashing blasts of evil notes underscoring the literal Hellscape as the story travels to the figurative Hell on Earth.  A pungent darkness infects nearly all the characters, with perversions never far from the surface, and cruelty never far from action. The priest’s obsession with a pathetic relic (a piece of straw, somehow “holy”) seems both to awe and arouse the evil pastor. The rotoscope treatment adds a haunting element of the uncanny, as these grotesques flirt with human form and motion. And the stifling atmosphere leaves the viewer forever checked into a nasty state of anticipation until the violent, mind-popping climax.

In short, this was amazing. A blast; I laughed, I gasped, I winced, and, once or twice, just about reeled. The Abele brothers were inspired by all the right people; and as they related in the Q&A session after the screening, “Latvia is very dark and cold most of the year, so you’ve got nothing to do but use your imagination.” Drinking some probably wouldn’t hurt, nor would white-spotted toadstools. However they distilled their multivarious inputs, the important thing is Dog of God emerges from the fetid haze of history and hopelessness — landing on the eye of the viewer like a cackling splat from the backside of an ill-omened bird.

WHAT THE CRITICS SAY:

“Fans of midnight madness should look no further than Dog of God… a visually scrumptious 17th century trip somewhere between Witchfinder General and Mandy.“–Payton McCarty-Simas, Film Inquiry (festival screening)

FANTASIA 2025: APOCRYPHA CANDIDATE: THE DEVIL’S BRIDE (1974)

Velnio nuotaka

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DIRECTED BY: Arunas Zebriunas

FEATURING: Gediminas Girdvainis, Vasyl Symchych, Regina Varnaite, Vaiva Mainelyte, Regimantas Adomaitis

PLOT: Cast down from Heaven, minor demon Pinchiukas tricks an Earthly miller into signing away his daughter.

WHY IT MIGHT JOIN THE APOCRYPHA: Featuring a bumbling God, a prancy little devil, and non-stop rock and roll and orchestra, this Cold War relic bubbles over with breezy “what the Hell?” charm.

COMMENTS: I don’t always watch devil-summoned naiads pursue a hunky suitor, but when I do, I prefer them on horseback. At a slightly too-long seventy-five minutes, The Devil’s Bride catches the eye and raises the eyebrow from the start, commencing its cavalcade of song and dance with a gilded frame bounding the Lord and a host of singing cherubim. God dozes on and off, with the angels discovering the temptations of feasting, drinking, and smooching during their brief moments without supervision. Cue the music transition from the classic big blast hymnal choir. At one point, God’s thronal bell loses its clapper, and chaos ensues for just too long while he attempts to fix it. By the time he rings it to restore order, several of the Heavenly host are ripe for a fall: lady angels losing grace in go-go dance outfits, fellow angels done up in full 19th-century foppery. And we meet our anti-hero, Pinchiukas, fallen into a pond, depressed and ready to begin scheming.

Some of my confusion about the plot flow stems certainly from a regrettable lack of knowledge about Lithuanian folklore. (Some, too, doubtless from the punch-drunk mental state I was in after very little sleep the preceding night.) Are gay angels a recognized aspect of Soviet Lithuanian Catholic doctrine? Who is that incessantly aria-ing blonde on the boat who immediately falls for the homely miller? How is it the local swain so swiftly seduces—and is seduced by—the daughter? (Was it his manly-but-romantic chomping of a daisy flower head that clinched the deal)? What is up with that elaborate gold-carved window frame on the mill exterior? How about those disembodied black-elbow-gloved hands at the devil’s beck and call? And why is a devil, but not an angel or God, bound so scrupulously by legal contract verbiage?

This final question is one I have for supernatural folktales more broadly. Suffice to say, the questions raised are as superfluous as any answers that might be furnished by a more illuminated viewer.

Despite stalling out on occasion, and despite the repetitiveness of every one of the songs, The Devil’s Bride is a romp that borders on the madcap, particularly thanks to leading man Gediminas Girdvainis as the little devil. It was pleasant to observe that, confused though I was about the occult mechanics, the portrayal of “evil” was ultimately sympathetic. Ne’er shall I forget his pomp and ridiculousness on the day of his wedding, with fancy chapeau, hunting-red jacket, and his sheer, skin-tight white leggings. Comely daughters and swains the world over, beware the appeal of the devil in tights.

The Devil’s Bride is restored and presented by Deaf Crocodile, available now in a limited edition Blu-ray, with a standard edition scheduled for a mid-September release.

WHAT THE CRITICS SAY:

“…a 78-minute audio-visual barrage of ideas, music, and chaotic storytelling that is not for the faint of heart… feels somehow both like an Eastern Bloc Babes in Toyland style fantasy and also as if Jodorowsky made a musical… I’ll be damned if I’ll ever forget it.”–J. Hurtado, Screen Anarchy (festival screening)

CAPSULE: THE SAVAGE HUNT OF KING STAKH (1980)

Dikaya Okhota Korolya Stakha

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Srill from The Savage Hunt of King Stahk (1980)

DIRECTED BY: Valery Rubinchik

FEATURING: Boris Plotnikov, Elena Dimitrova, Albert Filozov, Roman Filippov, Valentina Shendrikova, Vladimir Fyodorov

PLOT: Andrej Bielarecki (Plotnitkov), a folklore scholar, arrives at the Janowski family castle in the Belarusian Swamp Firs region in 1900. Nadzieja (Dimitrova) is the last representative of her family, which is supposedly under a generational curse due to her ancestor killing King Stakh, a 15th Century nobleman who still roams the area with his retinue in a Wild Hunt. Bielarecki finds himself caught up in murders apparently committed by King Stakh and his retinue.

COMMENTS: The term “folk horror” has become a huge umbrella, providing a niche for discovery and rediscovery of quite a few movies, which is a good thing overall. But it’s beginning to become exhausted, often used as a marketing gimmick for horrors with relatively minor folk elements. That isn’t the case, fortunately, with King Stakh. Its folk horror bona fides are right in the title, referencing the folkloric motif of The Wild Hunt. Based on the novel King Stakh’s Wild Hunt by Belarusian author Vladimir Karatkievich (who collaborated on the screenplay with Rubinchik), Stakh uses the trappings of folklore and horror (the visuals are very atmospheric, shot by Tatyana Loginova with production design by Aleksandr Chertovich) to support what is ultimately, in the end, a mystery/historical incident with political undercurrents.

Deaf Crocodile brings out Stahk in a new restoration, in a standard or limited deluxe edition, for its first ever U.S. release (the deluxe edition is in a hard slipcase with a 60 page booklet with essays by Walter Chaw and Peter Rollberg). Fittingly, there is an introduction by Kier-La Janisse, who included Stakh in her 2021 documentary Woodlands Dark and Days Bewitched: A History of Folk Horror. There are two complementary commentaries: Steven R. Bissette’s talk goes a bit more into the director and actors, while Mike (“The Projection Booth”) White touches on the book and reacts more  to the onscreen action. Also included is a video essay by film historian Evan Chester.

CAPSULE: ENYS MEN (2022)

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DIRECTED BY: Mark Jenkin

FEATURING: Mary Woodvine

PLOT: A solitary observer notes the progression of floral growth on a craggy coastal island whose tragic history begins to manifest.

COMMENTS: The heavy winds over the spit of land in the sea, the endless break of water on the rocky surf, and the defiant upright glowering of a singular plinth are the entire world of the unnamed observer in Mark Jenkin’s contemplative Cornish horror film, Enys Men. There were once, we eventually learn, others on this island, but through the repetition of our observer’s days, tasks, and rituals, it becomes clear that a horrific double-tragedy doomed this island to be nothing more than the playground for gusts, seabirds, and a lonesome botanist.

Days, tasks, and rituals: these are the concepts Jenkin explores, hoping (perhaps) to better understand the intersection of self, geography, and history. The days are clear enough. They’d probably happen without us, without Jenkin’s island observer. But she is there, chronicling the growth—actually, chronicling the growth of the growth; for days, she marks one species of jaunty flower “no change.” Observing these plants is one of her daily tasks, a break-down of the day into what needs to be accomplished. Alongside these chronicles, she reads the soil temperature and… and beyond that, it is unclear. What fills the rest of the observer’s days are rituals. After each reading, she drops a stone down a grated shaft, waiting to hear its distant thud. She reads a survival manual. She listens to a radio. And day after day, as the tasks and rituals go by, there is “no change.”

Until one day, there is. Enys Men is a film whose narrative, if you haven’t guessed by now, teeters on the abstract. Onscreen flashes, largely incoherent, like sidelong memories jutting into the periphery of your thoughts, hint both at the observer’s history, and the island’s. An “in memoriam” plaque lists landsmen and mariners who died attempting to save other doomed souls. The change in the flora correlates to a change in the observer’s rituals, when she accidentally discovers another piece of the land’s history, in the form of a nearly buried rail-track, and a long-forgotten sign from a visiting vessel.

The observer’s mind doesn’t deteriorate, per se, but adjusts to the steady rhythm and landscape she is living in. The past—hers and the island’s—are represented cyclically, as opposed to linearly. A lichen arrived on the flowers, and it begins to claim the observer. Tying her closer to her domain, the flora unmoors her falsely anchored perception. Her memories, and the island’s memories, intermingle, come and go with the rhythmic flow of the surrounding ocean, and flit to the whims of the coastal winds as her self, and the island, slip further into the cosmic tide.

WHAT THE CRITICS SAY:

“Things don’t “add up.” That’s fine with me. I was riveted by every moment of this haunting weird film. ‘Enys Men’ made me legitimately uneasy. ” – Sheila O’Malley, RogerEbert.com (contemporaneous) (contemporaneous)

366 UNDERGROUND: KING JUDITH (2022)

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King Judith can be rented or purchased on-demand.

DIRECTED BY: Richard Bailey

FEATURING: , Joanna Schellenberg, Jenny Ledel, Emily Ernst, Rhonda Boutte

PLOT: A police detective investigates a car crash which ends the lives of three women and triggers the disappearance of a fourth.

Still from King Judith (2022)

COMMENTS: Viewer discretion is advised: this film is best viewed as a treatise on American feminist folklore. The plot’s threads remain unwoven until a quiet reveal at the finish, and even then the pervasive mystery is not put to rest. This method of storytelling is in keeping with the Southern Gothic style, relying heavily on ambience and spirituality—both religious and otherwise. The ethereal-but-anchored tone also echoes the subject matter: ghosts, memories, and revenants. And despite the sun-infused imagery and wispy, often (overly) poetical dialogue, there is a sense of unspecifiable loss wrapped around the ambiguous happenings.

The facts at hand are scant. Known: three women died in a car crash while en route to a “macabre literary festival.” Known: the sudden appearance on the road of a fourth woman, recently evicted from her tent-home of twenty years, triggered the crash; this woman’s whereabouts are unknown. Known: this tragedy is followed by a series of deaths-of-despair on the parts of several ostensible witnesses. Through the detective’s interviews with the victims’ friends and associates, and obliquely pertinent poems sent to her by an unknown observer, the meandering turns of events are uncovered. But what it all adds up to remains opaque, both for the film’s protagonist and for the audience.

While enduring the first third of the movie, I felt a growing apprehension—the bad kind. I feared I would have to spend an entire review dumping on an unlucky indie filmmaker. The opening mystery-tedium and the lead actress’ unconvincing performance (imagine a keen twelve-year-old girl attempting to come across as a thirty-something “seen-it-all” kind of cop) nearly sunk it. To my relief, King Judith manages to transcend both the sum of its parts and its myriad flaws. (As with anything “Southern” or “Gothic”, patience pays off, in this case handsomely.) The second act opens with a bar scene in which writer/director Bailey at last finds his storytelling voice. What follows is an encounter where an awkward fellow beautifully regales a childhood ghost experience, and the young woman he’s speaking with (one of the three car-crash victims) in turn share the amusing story of the “Mounted Aristotle” caper from Alexandrian times.

King Judith never fully shakes off its pretensions; there are too many random shots of poetical movement in front of poetical backdrops, plenty of “quirky” artist characters, and dialogue of the “…reckless urges to climb celestial trellises, and slide down them” variety by the bucketful. The grandiloquence is heading somewhere, however, and its meandering way covers interesting intersections of folklore and psyche, feminist and otherwise. And Richard Bailey’s detective-story frame is apt. In the world of memory, tales, history, the supernatural, and the hereafter, there are “no answers to our questions, only rewards—fascinating details, luminous things; on and on it goes: the work of gathering clues.”

Kind Judith is currently streaming for free on Tubi.

WHAT THE CRITICS SAY:

“…a weird little film that mixes folklore, and Southern Gothic, with a dose of women’s studies, and comes up with something that feels almost like a stage play that was adapted for the screen.”–Jim Morazzini, Voices from the Balcony (contemporaneous)