Tag Archives: Period piece

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

Velnio nuotaka

366 Weird Movies may earn commissions from purchases made through product links.

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: AN EVENING SONG (FOR THREE VOICES) (2023)

366 Weird Movies may earn commissions from purchases made through product links.

Recommended

DIRECTED BY: Graham Swon

FEATURING: , , Peter Vack

PLOT: Barbara and Richard, married writers from the East Coast, move to the Midwest and hire Martha, a quietly pious local, as their maid.

COMMENTS: One narrator evokes simple matter-of-factness; the second narrator segues into a reminiscence of another world; and the final narrator readily apologizes for what he’s about to do. These three voices in Graham Swon’s feature, An Evening Song, are its body, spirit, and mind; with the three characters—an innocent country local named Martha, the disillusioned writer-prodigy Barbara, and her mentally restless husband, Richard—conveying the film’s philosophical pull and tug. Events do literally happen in An Evening Song (indeed, it is loosely based on real events and individuals), but Swon has crafted more of a meditation oscillating around a narrative through-line than a traditional drama.

Over the course of eighty-odd minutes, Swon’s players perform the strange and gentle decline of a marriage on the rocks. Relocating to the Middle of Nowhere, Iowa, two different writerly types observe their hired help from their own perspectives. Barbara, having begun to give up on life more than a decade prior, has reached a critical stage of ennui that is only slightly alleviated by the discovery of this mysterious, scarred country girl, who seems to embody a delightfully unsolvable riddle. Richard, devoid of any bent towards mysticism, is commendably observant and empathetic, and entranced by Martha as well—but as a riddle to attempt solving. Under the couple’s gaze, Martha gazes back: she perceives Barbara’s ethereality with admiration, but also perceives Richard’s constantly ticking pragmatism with appreciation. We have here a love triangle, of sorts.

But in what way? Swon raises many questions in this film—and wanders (with purpose) down many avenues. Richard, bless his heart, accommodates to his utmost, and for all we can observe is impossible to offend, disappoint, or anger. (This is for the best, no doubt, as he has found himself dropped right in the middle of two particularly conundrous individuals.) Barbara does love Richard (maybe, probably), but longs for a life in the mystical “nowhere” reminisced throughout her narrations—which Richard cannot provide. Martha, on the other hand, does: her piety and humility raise her to ineffable heights in a dream she conveys to Barbara during a climactic, quiet encounter in a placid field, after which the story pivots and moves irrevocably toward the dissolution of Barbara’s will to remain on this plane of existence.

The song continues, narrations bump up against one another and fuse, with all three becoming harmoniously concurrent during a contemplative, sleepless night-and-day meshing of perspectives. This film is no Eraserhead, to be certain; but it is a curious experience. With full marks for dreamy ethereality, Swon’s pocket-sized meditation manages a tension from its competing and complementary voices, creating something nearly imperceptible, maybe close to a nothing, but which lingers in the mind like a mystifying apparition.

An Evening Song (for Three Voices) completed a short run in New York last week and will play at the Acropolis in Los Angeles for one night only, May 29. We’ll let you know when it’s available online.

WHAT THE CRITICS SAY:

“Stylistically, Swon’s film shares an aesthetic kinship with some of Guy Maddin’s films, but it is far less accessible… The ambition and craftsmanship are laudable, but the hallucinatory haze too often produces a sensation of narrative drift. Recommended with the above caveats for experienced patrons of unconventional cinema” — Joe Bendel, J.B. Spins (contemporaneous)

IT CAME FROM THE READER-SUGGESTED QUEUE: HANZO THE RAZOR: SWORD OF JUSTICE (1972)

Goyôkiba

366 Weird Movies may earn commissions from purchases made through product links.

DIRECTED BY: Kenji Mishumi

FEATURING: Shintarō Katsu, Yukiji Asaoka, Mari Atsumi, Ko Nishimura

PLOT: In Tokugawa-era Japan, a cop is willing to step outside the law to take down some of the most nefarious criminals in the realm, using his unique brand of interrogation and enforcement to get at the truth.

Still from hanzo the Razor: Sword of Justice (1972)

COMMENTS: “Dirty Harry” Callahan. John Shaft. “Popeye” Doyle. They all hit screens within months of each other during the year of the loose-cannon cop, a new archetype in law enforcement that arose out of the ashes of both the peace-and-love 60s and the Hays Production Code. It would be entirely appropriate to welcome Hanzo “the Razor” into these ranks. He’s a lawman who doesn’t play by the rules. He’s the one honest man in a corrupt world, and he doesn’t care who he pisses off, even his own bosses. Women love him, men fear him. And most importantly, as he walks the streets of Edo, he’s accompanied by a kickin’ funk soundtrack. (Kunihiko Murai’s score would be perfectly at home on the streets of Harlem.) Sure, his adventures might be taking place 200-300 years in the past, but a lawman who doesn’t let the law get in his way is timeless.

It’s entertaining to watch how closely the film applies the conventions of the 70s rogue cop to this hard-bitten samurai. He talks back to his superiors, who repeatedly remind him how close he is to getting himself kicked off the force. He has a group of ex-cons he employs to help him gather information and plot against his opponents. He even has a solitary lifestyle, with a small home bereft of creature comforts, and a series of elaborate booby traps to foil would-be assassins. In a world of venal authorities who cling to their power and advantage, Hanzo seems like the faultless icon of righteousness we all need.

Of course, such a perfect hero does suck some of the suspense out of his adventures. Hanzo is presented as the epitome of manly rectitude. Is he strong? Of course, as evidenced by the trail of bodies he leaves behind after being confronted by small militias. Is he honest? As honest as they come, such as when he refuses to sign the basic oath of allegiance to the police force because he won’t engage in the hypocrisy of his peers. And most important of all: Does he have an enormous penis? I’m surprised you even feel the need to ask.

Not only is that last one not a joke, but it’s the ridiculous-yet-troubling foundation of his entire strategy of policing. Hanzo’s manhood is so sizeable, he has a specially carved platform to hold it, which he needs because he performs a daily regimen to toughen it up that includes beating it with a stick and plunging it into a bag of uncooked rice. He does this because it’s actually the most productive weapon in his arsenal, which he uses to persuade recalcitrant women to give up crucial information on the whereabouts and connections of lawbreaking men. And how does he accomplish this? He kidnaps them and rapes them, impaling them upon his great endowment until – without exception – they are so overcome with pleasure that they will gladly share anything he might care to know. He even has a tried-and-true method of stripping the women down, cinching them up in a fishing net, lowering them onto his linden Johnson, and setting them in motion like a spinning top to reach unthinkable levels of ecstasy while he looks on impassively. His mighty truncheon does the job every time, as big and reliable as Harry Callahan’s .44 Magnum. “Sword of Justice” turns out to be a pun.

Two elements define Hanzo the Razor. On the one hand, casting a historic Japanese warrior as a badass cop delivers a terrific charge. It’s gratifying to see smug, weaselly white-collar crooks get their comeuppance in any era, and Hanzo is a virile, if somewhat tubby, man of the people, like a Japanese Joe Don Baker. When he goes strutting down a dusty road accompanied by a blaring saxophone, tootling organ, and pulsing bassline, it’s genuinely thrilling. At the film’s end, when Hanzo looks out over a map of the entire country and surveys a land filled with crime and corruption that only he can tame, it’s visually spectacular.

But then there’s that other element, Hanzo’s key crime-fighting tool. If any film can be said to be a product of its time, it’s this one; its prehistoric notion that there’s nothing wrong with women that a good rogering won’t solve is almost impressively ugly. The idea that it’s all okay because it helps him get the bad guys, and the women get supreme sexual satisfaction is, to be blunt, gross. It says something about the film that, if you have any reservations about the way The Razor conducts himself, it seeks to cleanse his spirit in your minds in the final minutes by showing the softer side of Hanzo—he kindly assists a dying man by delivering the instantaneous death that the law forbids. Yes, we’re supposed to balance out the rape with assisted suicide. Grand.

There were diminishing returns to those loose-cannon cops. Once you’d seen them do their thing, any future adventures had little to promise but more of the same. That seems to be true for Hanzo, as well. Katsu played Hanzo in two sequels (still a far cry from his two dozen appearances as blind swordsman Zatoichi), with rape-as-investigative-technique a central part of his toolkit throughout. There’s no denying that the well-endowed detective makes a splash in his first outing. But given how he conducts himself, it’s probably best that he turn in his badge.

WHAT THE CRITICS SAY:

Hanzo the Razor:  Sword of Justice contains some jaw-dropping stuff early on.  However, the fun sort of dries up in the third act as the plot begins to meander and the weirdness starts to subside.” – Mitch Lovell, The Video Vacuum

(This movie was nominated for review by Cabra. Suggest a weird movie of your own here.)         

CAPSULE: PEDRO PÁRAMO (2024)

366 Weird Movies may earn commissions from purchases made through product links.

Recommended

DIRECTED BY: Rodrigo Prieto

FEATURING: Manuel Garcia-Rulfo, Tenoch Huerta, Mayra Batalla, Ilse Salas, Roberto Sosa, Dolores Heredia

PLOT: A man travels to the Mexican ghost town of Comala searching for his father, Pedro Páramo.

Still from Pedro Paramo (2024)
Pedro Páramo. (L to R) Tenoch Huerta as Juan Preciado, Mayra Batalla as Damiana in Pedro Páramo. Cr. Juan Rosas / Netflix ©2024

COMMENTS: Trekking through an endless expanse of desolate desert, Juan meets a man leading a train of burros. Juan explains that he’s going to Comala searching for his father, Pedro Páramo, to fulfill his mother’s dying wish. The traveler knows Pedro Páramo—pretty well, it turns out—but warns Juan that the village is deserted and his father is long dead. Juan nevertheless enters the town and finds lodging with a psychic woman who just happens to be an old friend of his mother’s (and, naturally, of Pedro Páramo). In the eerie silence of the abandoned town, strange things begin happening; then, with little forewarning, the movie shuttles us into flashbacks from Pedro Páramo’s life.

These flashbacks are presented in an entirely different style and tone from Juan’s experiences during what turns into an eternal night in Comala. The town is now drab, dusty, and decrepit, lensed in weathered browns and worn grays, but in its heyday it was lush and green and thriving. The flashbacks flow in a nonlinear stream, and there are brief moments of disorientation as the audience figures out who the characters are and at what stage of life; but the past holds no spectral magic, unlike Juan’s present. An unflattering portrait of Pedro Páramo emerges: an ambitious man, driven by greed and lust, who brings tragedy to the town. He fathers many children (mostly though seduction, adultery, and rape), kills many rivals, and has a contentious relationship with the town priest, who has as much reason to resent him as to fear him. Pedro Páramo seems to represent Mexico’s landed class, and will clash with a group of armed peasant rebels—although he chooses not to fight them, but tries to negotiate while hoping for a chance to betray them. You search in vain for a reason to like Pedro, but even his genuine loves, for a rapist son and for his childhood sweetheart, are tinged with perversity and instinctual evil.

While both parts of the film—the magical realist ghost story and the completely realist generational saga—are engaging in their own way, there is a serious imbalance between them that turns into a major flaw. The film is caught between two worlds, but chooses one over the other, as it abandons Juan’s mystical experiences in Comala at about the halfway point—just as they reach a peak coinciding with a vision of a cyclone of naked bodies spinning in the desert air over the town square. I am not sure how the original source novel handled the frequent switching between Juan and Pedro’s perspectives, but it feels wrong here; as we watch the second half of  Pedro Páramo’s story play out, we keep expecting to return to check in with Juan, and that never really happens. His absence is particularly hard to take if the part of the movie that really interests you was the encounters with the town’s many ghosts, rather than the tragic backstory.

This odd pacing decision is a blow to the film, but not a fatal one. By the time Juan disappeared from the story, I still wanted to see how his father turned out in the end. Like most petty tyrants, he comes to a bad end, but only after too long of a life spent enjoying the fruits his wickedness.

Pedro Páramo was adapted from a famous and influential 1955 Mexican novel by Juan Rulfo, which was lauded by writers like Gabriel García Márquez and Jorge Luis Borges. It has been adapted once before, for Mexican television. Prieto, the acclaimed cinematographer of Brokeback Mountain, Killers of the Flower Moon, and Barbie chose this novel as his feature directing debut. Naturally, the film looks amazing, and the cast of Mexican actors unknown north of the border put in excellent work, particularly the stoical Manuel Garcia-Rulfo in the title role. The film debuted at the Toronto Film Festival and then was snatched up by Netflix, who did it a disservice by not giving it a U.S. theatrical release (therefore making it ineligible for awards season consideration). At least more people will have the chance to view it on the mega-streamer—assuming they can find it buried in Netflix’s content graveyard, international art film quadrant.

WHAT THE CRITICS SAY:

“It’s hard not to get lost in ‘Pedro Páramo’ even as the movie eventually gets lost in itself, taking on a more classical cinematic form that doesn’t fully click. Thankfully, its surreal allure — buoyed by a sense of tragic longing — is powerful enough to echo throughout its runtime.”–Siddhant Adlakha, Variety (contemporaneous)

CAPSULE: THE BEAST (2023)

366 Weird Movies may earn commissions from purchases made through product links.

La bête

Recommended

DIRECTED BY:

FEATURING: , George MacKay

PLOT: To get a job in a dystopian future, a woman undergoes a procedure designed to dampen her emotional responses by ridding herself of past-life traumas.

Still from The Beast (2023)

COMMENTS: Surely Henry James could never have imagined that, more than a hundred years after he wrote it, a Frenchman would loosely adapt his story “The Beast in the Jungle” as a centuries-spanning science fiction story incorporating a belief in past lives. James’ protagonist suffers a certain paralyzing presentiment of obliteration (the titular Beast), which is shared by (at least one of) Seydoux’s characters; but truthfully, Bertrand Bonello’s ambitious screenplay incorporates almost nothing from the original story—just the theme of loneliness and regret for missed opportunities, and a similar European setting for about 1/3 of the film. It also throws in a metric ton of other concerns, including artificial intelligence, incel culture, and reincarnation.

As suggested by the plot summary and hinted above, The Beast tells three different stories: one set at the turn of the twentieth century, one set approximately in contemporary times, and one set in 2044. This last date is the film’s base reality, despite not being the first story we’re thrown into. The Beast sets up the rather ridiculous premise that past life experiences are encoded in DNA and traumas that lead to automatic emotional responses can be overcome through a therapeutic regression that involves being submerged in a tub of black goo while a computer probes your ear—a concept that sounds like it came out of an esoteric Scientology text. While the procedure, and the theory underlying it, are insane, it doesn’t matter whether we accept them; it only matters that the movie believes in them, and creates a world that operates according to those rules. In Gabrielle’s case, the recurring trauma is her unconsummated passion for Louis, who is a gentleman in the 1900s, a stalker in the early 2000s, and an aspiring functionary like her in his current incarnation. The future’s rationale for the operation is legitimately unsettling, tapping into fears of cybertechnological dehumanization: with so much work automated and taken over by A.I., humans voluntarily try to rid themselves of passion and emotion in order to make more rational decisions that enable them to compete with the dominant machines.

So The Beast is, in a sense, three movies in one. There’s the science fiction fable; the Parisian period piece; and a contemporary stalker drama that quickly shades into (pretty effective) thriller territory.  As a standalone film, the full-length petticoat and starched collars of the Belle Epoque section would have made for a staid and respectable period drama, with a tremendous closing image. The modern day incel story can come off as a preachy, with on-the-nose commentary; MacKay’s portrayal of a 30-year old virgin who vlogs about how he’s “magnificent” and “deserves girls” but “can only have sex in my dreams” would seem like an eye-rolling caricature, if the character were not directly based on real-life incel mass-murderer Elliot Rodger (I believe some of MacKay’s monologues were taken verbatim from Rodger’s YouTube videos). But although each section is merely competent on its own—and arguably make for a bloated picture with a lot of unnecessary fat left in—tying them together in the reincarnation format makes for a whole greater than its parts. Certain conversations are repeated in full in different eras, and recurring themes like dolls/puppets resonate across time. Both previous Gabrielles consult psychics, in radically different contexts, who are able to see through the years and reference things that occurred in other lifetimes. Looking for common threads and shared symbols across the three stories engages the mind more than any of the issues the three tales address. And Bonello sprinkles significant weirdness throughout the project, much of it justified as artifacts of the disorientating effects of the procedure, but some of it freestanding. In the latter category is the opening with in a green screen studio, apparently rehearsing a scene for the upcoming film as she takes direction form an unseen voice (belonging to Bonello). Disorienting editing, uncanny dolls, dream interludes, unexpected clips from movies, a panicky laptop pop-up nightmare, and a nightclub with rotating mid-20th century themes all contribute to the strange flavor. The end result is a challenging art-house feature that doesn’t always hit its marks, but nevertheless remains intellectually stimulating.

WHAT THE CRITICS SAY:

“…a weird sweeping romance and sci-fi dystopia mix that taps into so many contemporary anxieties, from AI stealing our jobs to climate disaster and the overall sense that the world is becoming unfeeling. It’s existential, yes, but it’s at its core a love story.”–Sara Clements, Pajiba (contemporaneous)