Filed under: Drama
In Jean-Luc Godard’s Breathless, the flighty American girl Patricia reads William Faulkner’s anti-nihilist statement from The Wild Palms that, “Between grief and nothing I will take grief.” Michel, the happy-go-lucky gangster, responds, “I will take nothing–grief is a compromise.” Lars von Trier’s latest controversial drama, Antichrist, is like a response to Michel, as if to say: grief is hardly a compromise and nothing is not even an option. In von Trier’s film grief is the subject at hand, along with pain and despair, collectively referred to as the three beggars. Von Trier has crafted a reinterpretation of the beginning of Genesis. He continues where Ingmar Bergman left off in dealing with humankind’s relations with both God and the opposite sex. While Bergman dealt with the silence of God in films like Winter Light and The Silence, von Trier suggests that in our moments of greatest pain and agony not only is God silent, but Satan is very present and joyfully active.
In the film, this theme of suffering is expressed through the only two characters: a man (Willem Defoe) and his wife (Charlotte Gainsbourg); they are nameless in the film, but appropriately referred to as He and She in the credits. In the beginning, they are having sex, which brings about their son, as this act often does. They are still fornicating passionately well after he is born. They do this in super slow motion, black and white, where the cascading droplets in the shower are indistinguishable from the falling snow outside. While the lovers swoon, their son Nic, a toddler, falls out of the window, crashing, along with his teddy bear, to an immediate death. The parents will grieve, the mother in particular, who has a mental collapse at the funeral, blaming herself for her son’s death. But perhaps it wasn’t her fault. Nic sees his parents in coitus; the same two people, performing the same action that led to his own birth and life, and perhaps actively decides to leave this world. He climbs a table, knocking down statues of the three beggars as if to pronounce his escape from a world run by cruelty and misery where even an act of creation seems unnecessarily violent, and triumphantly takes his life, escaping the pain of misfortune that will soon overcome his lusty parents.
He is a therapist and at odds with his wife’s medical doctor’s insistence on pills to cure her depression. Instead he asks her to reveal what she fears the most, and she says the forest where they have a cottage. In his least wise decision, he forces her to return to the cottage. The forest is named Eden and it is here where Satan rules, where the trees produce not fruit but hailing acorns. Von Trier begins to distort reality almost immediately upon their arrival. Standard, well-balanced, medium shots are intercut with distant, shaky, hand held shots as if to suggest they are being watched. The frame distorts from time to time, suggesting a hallucinatory state; depression has taken over and paranoia has been firmly established. In the biblical Eden, God gives to man and woman dominance over the animals and plants. In von Trier’s Eden those animals and plants retaliate against their lords. The ground burns her feet and she fears the tall grass and a stream. While he is trying to sooth her at the hospital, the camera looms slowly over a plant in a water vase, which seems to encapsulate a world of terror and madness, foreshadowing everything to come. He has surreal interactions with animals; they seem to be both in cahoots and at war with each other. In one shot an army of militant ants devour a dead bird, yet in another it is revealed that a talking fox, a deer carrying a half delivered still born, and a violent raven all seem to be working together against the man, standing by each other staring menacingly at him. This talking fox says precisely two words: “Chaos reigns.” It’s not unusual in parabolic fiction for a fox to talk. Foxes appear throughout Aesop’s Fables and later in Medieval literature, most notable in the tales of Reynard the fox, who makes his most famous appearance as a character in Chaucer’s “The Nun’s Priest’s Tale.” Friedrich Nietzsche, in Twilight of the Idols, refers Reynard as a dialectician, in his discussion on Socrates. It is therefore appropriate that a fox should pronounce the mantra of life’s pain.
Most critics have casually dismissed Antichrist. They call the talking fox ridiculous and the sexual violence of the movie unpleasant and unnecessary. It seems that once a year the major critics band together to take down one challenging, prestigious film. This mode of action seems to be a way of proving to the general public that they have a common bond, that they too don’t like artsy films like Antichrist, which are about the meaning of life, and instead sell the public on easily digestible, but vapid and manipulating films like Slumdog Millionaire or this year’s Precious. Last year they cruelly took down Charlie Kaufman’s magnum opus Synecdoche, New York. This year they have their targets set on von Trier. A.O. Scott writes in the New York Times, “The scandal of ‘Antichrist’ is not that it is grisly or upsetting but that it is so ponderous, so conceptually thin and so dull.” Dull? Appreciate the film or despise it, it is anything but dull. Here we have a film that deals with the problem of biblical interpretations of woman, violent sexual mutilation, wild passionate sex, all of which are playing off themes concerning life in depression, in grief, in a state of nothing, where life has no meaning. Scott is using a common ploy. By calling a film that one does not like as thin and dull is an attempt to strip it of its power. This can often be embarrassing. In his review for the release of Ingmar Bergman’s Wild Strawberries, New York Times film critic Bosley Crowther wrote, “This one is so thoroughly mystifying that we wonder whether Mr. Bergman himself knew what he was trying to say.”
Fyodor Dostoevsky writes in The Brothers Karamazov that, “If God does not exist everything would be possible,” which is proven by the mass circulation of A.O. Scott’s premature review. However, von Trier objects to Dostoevsky’s theory and instead marks that in the absence of God there is depression, desperation, and insanity, and without a guiding force outside that of the knowledge of men, of a therapist’s Freudian logic, there is not nothing; we are left to grieve.
-Jason Bardin
