by Brian Collins
"Rome. Before Christ. After Fellini."
Federico Fellini is unquestionably one of the most beloved filmmakers in the so-called international arthouse circuit. Despite shooting Italian productions, working well outside the Hollywood system, Fellini has already garnered a back-breaking eight Oscar nominations. I won't be surprised if his latest, Fellini Satyricon (which henceforth I'll simply refer to as Satyricon), nabs him another nomination, despite its immense strangeness. United Artists, responsible for distributing Satyricon here in the States, have been shrewd in their marketing, seemingly aiming at the overlap between those who frequent arthouse theaters (people like me) and those who watch B-movies at the drive-in (also people like me).
Fellini Satyricon
Normally, when writing about a film, or really any narrative, I try to give you a blow-by-blow of the plot; however, in the case of Satyricon, I don't think this would be feasible or desirable. This film is the latest effort from Fellini as both a fantasist and a storyteller who, at least since La Dolce Vita a decade ago, has clearly become disillusioned with traditional narrative. Satyricon is so loose in plot and yet so rich in imagery that to go over the plot would be doing it a disservice. I can at least give you the setup, though.


We're in Rome in the time of Julius Caesar, or so it seems. The truth is that while the setting is ostensibly the time and place of the Roman Republic, it's a historical Rome fused with a Rome that only exists in one's dreams—or nightmares. Encolpius (Martin Potter) is a young man whose lover, Gitón (Max Born), has been taken by Encolpius's friend Ascyltus (Hiram Keller) and, as it turns out, sold as a slave to some depraved theatre actor. Encolpius rescues Gitón from the actor's clutches, but upon returning to their tenement building (one of several impressive sets in the movie), the feminine and elusive Gitón decides to become Ascyltus's new lover anyway. It's here that Encolpius, distraught, contemplates suicide, but an earthquake demolishes everything before he can reach for his sword.
It's here that Satyricon goes from strange to positively "far out."



Something happens to Encolpius, although your guess is as good as mine. The most sensible explanation, both literally and symbolically, is that Encolpius and the others had been killed in the earthquake, sending them over to Hades, the Roman afterlife. There are, of course, quite a few things that go unexplained, even if we assume that everything after the earthquake is Hades. If this is indeed Hades, then nearly everyone here, including Encolpius, seems to be unaware of their own deaths. We meet many colorful characters along the way, as Encolpius voyages through this demented version of Rome in search of his lover and former friend. The most memorable of these might be the local despot Trimalchio (Mario Romagnoli), one of the few holdovers from Petronius's Satyricon. One of the eeriest scenes in the whole film is when Trimalchio sets up an elaborate rehearsal for his own funeral, complete with his slaves mock-crying near his still-living body.
Throughout the film, Encolpius and Gitón cross paths, but only rarely; rather the former is stuck with Ascyltus as the two men narrowly escape death, capture, or both. It's worth noting, at this point, that all three forementioned characters are men, and that Satyricon, on top of being immersed in death and sex, is especially focused on homosexuality. The topic was not exactly taboo for Fellini before, but here he explores romance and sex between men, indeed the psychology of the young homosexual, so overtly that it's both daring and unignorable. The love-hate relationship between Encolpius and Ascyltus, oscillating between antagonistic and homoerotic, is arguably the only thing keeping the movie together as a narrative. There's a tender and yet also perplexing scene where the two men, having taken refuge in a somewhat abandoned villa, have what the French call a ménage à trois with a servant girl (Hylette Adolphe), Fellini implying that the two men also have sex with each other.



As I mentioned earlier, Fellini's Satyricon is loosely based on the ancient Roman narrative of the same name by Petronius—the problem being that the latter has been partly lost to time, including its ending. Much of the film, thus, is of Fellini's invention, although in a stroke of mad genius he apparently decided to not fill in the gaps of the original text. Scenes rarely ever connect with each other, in terms of setting and characters, not helped by the occasional frame narrative which the in-movie characters are being told about. Encolpius and Ascyltus are escorting a hermaphrodite with allegedly special powers in one scene, and just a bit later, without explanation, Encolpius has to fight a man (George Eastman) who's dressed as the Minotaur from Greek mythology. Stuff like that. If you've seen La Dolce Vita or 8½, then you already know Fellini has become increasingly sympathetic to fragmented and nonlinear narrative structure; with this in mind, it makes perfect sense that he would adapt a story that only survives in fragments.

Satyricon stands out as Fellini's most violent, erotic, and somehow most esoteric film to date, if not necessarily his best. At a little over two hours, one does start to feel as if the movie is spinning its wheels occasionally. Some will find the plot (or lack thereof) to be incomprehensible while still others will find Fellini's nonjudgmental treatment of sexuality to be too grotesque. While certainly fantasy, it is a sort of fantasy that stands apart from Professor Tolkien's holier-than-thou puritanism, and yet it's far more layered and sophisticated than your average sword-and-sorcery fantasy. I do suggest that anyone who sees cinema as a serious artform ought to watch Satyricon, if only because it is truly unique, and because it stretches the boundaries of what can even be done with a movie camera.
A high four stars, possibly five if I ever rewatch it.
by Jason Sacks
And now for a film that's not exactly Fellini level…
Some friends and I decided to go to the movies on a cold and wet March Saturday in Seattle. We wandered to the tri-plex at scenic Northgate Mall. My friends went to see Patton again. My sister saw Start the Revolution Without Me. They all shared full and excited theatres. For me, well, I was committed to review the new film Skullduggery for this column. I was "lucky" enough to get a nearly private screening of this film in theatre 3 – I think the two couples in my theatre enjoyed the peace and quiet so they could have some intimate time together, away from the violence of Patton and the laughs of Revolution.
As for my reaction, well…
Skullduggery
Skullduggery is a very bad film.
Oh, this film starts pretty well, as a high adventure story. Anthropologist Dr. Sybil Greame (Susan Clark) leads an expedition into remote Papua New Guinea to find ancient human remains. In her group is a handsome explorer named Douglas Temple (Burt Reynolds), with whom she has a quick romance. Soon, though, things change. Temple finds gold in those hills. Greame finds potential glory of her own, in the form of a tribe of apelike creatures. These creatures are called the Tropis and are enslaved by local humans. These primitive creatures just might be the missing link in the evolution of mankind from ape to person. The discovery of these strange creatures leads to pandemonium and confusion and the beginnings of an intriguing moral debate.
That debate is smashed before it really starts. When one of the Tropis is allegedly murdered, Temple is charged with the crime and is forced to stand trial. The latter half of the film examines what it means to be human, the complexity of a human/Tropi hybrid, even the nature of race relations in America.
Skullduggery is a mess. It veers almost drunkenly from high adventure to comedy to tragedy to trial, lumbering from one topic to the next, seemingly without a lot of reflection on what has happened before. Reynolds seems dramatically miscast, Clark is remarkably uncharismatic, and director Gordon Douglas (a man who’s been working in film since the 1930s) shows little dexterity behind the camera, by and large employing few camera tricks.
This fiasco is a shame for a few reasons.
First, the early scenes of exploration (apparently filmed in Jamaica rather than the much more dangerous New Guinea) are legitimately lovely, all brilliant vistas and setting suns. However, Douglas moves to obvious soundstages and static, dull shots for the majority of the film, making all of this very boring.
Secondly, Reynolds obviously has talent and charisma. He could be a breakout star in the ‘70s, but he’ll be working in community theatre in Florida before long if he can’t find more suitable roles. I’ve seen him in a few things recently – the Jim Brown/Raquel Welch bomb 100 Rifles for one – but he needs to be in a film which clicks for him to show off his obvious charm.
But most importantly, Skullduggery just never delivers on any of the promise of its core ideas. What would happen if the missing link suddenly was found? How would that change our perceptions of the past and how would that affect the religion/science dichotomy with Nixon’s Silent Majority?
Even with the strange trial of Temple, in which a white supremacist and a Black Panther are brought to testify, we're never even given much lip service about the lives of these creatures and their place in the world. In our turmoil-filled world of 1970, when racial tensions remain high and our country is deeply scarred, it seems like malpractice for a film like this one to openly avoid the very ideas it raises.
2 stars.
by Amber Dubin
Horton Hears a Who, and You Should Too
If you were looking for a light, whimsical flight into a lovely fantasy land of the Seussian-variety, you will be disappointed by Horton Hears a Who. While this short, animated film is typical of the type of whimsical art and color we’ve come to expect from Dr. Seuss’s children’s stories and picture books, its plotline is anything but light.

We open whimsically enough, following a speck of dust along a gust of wind flowing through the Jungle of Nool as it circles closer to an elephant taking a carefree bath in a river. The elephant, named Horton, is soon shaken from his reverie by the speck of dust we’ve been following, as it seems to be issuing a plea for help. With Horton’s enormous ears, he picks up this call and goes to investigate a clover that the dust spec has alighted on.

We come to know that this dust speck is actually a fully occupied world filled with a tiny populace calling themselves Whovians. The voice was coming from Dr. H. Whovie, classically cast as the lone possessor of the knowledge that their entire society literally balances on the head of a pin, or a clover as it were. Being in agreement with their desire to protect and shelter this delicate society, Horton and the Doctor join forces to make sure the world doesn’t fall victim to such devastating hazards as a drop of rain or a particularly rough gust of wind. The altruistic Horton dedicates himself to this cause so freely because he declares “a person’s a person, no matter how small.”

The trouble begins when a local busybody kangaroo overhears Horton’s conversation with the clover and proceeds to insert herself into the situation, determining that Horton must be talking to himself and thus is a crazy, dangerous menace to society. She turns the rest of the jungle’s occupants against Horton and finally conscripts the help of the Wickersham Brothers to more violently separate Horton from the clover, hoping that if it is destroyed, that will bring Horton back to his senses and he will stop talking about little people talking to him from dust specks. These Wickersham brothers, which are drawn more like horrifying gremlins than the apes they’re supposed to be, take the clover and conscript a vulture to fly it into a huge field of clovers.

Meanwhile, inside the dust ball itself, pandemonium has broken out, as the Whovians are suddenly forced to acknowledge the Doctor’s warnings and recognize that there is in fact a giant dangerous and bigger world outside the clouds that frame their existence. Through trial and tribulation, when Horton finally is reunited with Whoville, we find that their town has been thrown into disarray, buildings cracked and the townsfolk strewn about after the violent ride in the vulture’s beak. Horton assures them their troubles are over when he plucks them from the 3 millionth clover he checked and resumes caring for the now united peoples of Whoville.

This reprieve is short lived when the Wickersham brothers, now bolstered by the entire Jungle of Nool, swarm upon Horton and rather upsettingly decide drastic action is necessary to keep his dangerous belief in tiny people from spreading insanity throughout the jungle. They threaten to cage him and boil the clover in “Beezle nut oil.” Backed into his last corner, Horton begs the citizens of Whoville to make as much noise as possible so that his tormentors finally hear them and believe they exist and are worth protecting. The Doctor rallies his people, getting every member of the town to participate to no avail, until the very smallest resident, Jo-Jo with his yo-yo, lends the final voice that breaks free from their clouds and finally reaches the encroaching mob. Furies are quelled, everyone reaches an agreement that “a person’s a person, no matter how small,” happy endings are had by all, and we drift away from the story just as the Doctor is gifted an even smaller world of his own on another dust speck that he must take care of, thus starting the cycle anew.

There are obvious moral overtones stating that society is capable of great evil when fueled by routing out sedition, and that it is important to not lose sight of the humanity in our fellows, whether the evil we are being told we’re defeating is insanity, witchery or, more recently, communism. The production is, as usual, well done. It looks like a quality Dr. Seuss show, and it is.
However, I can’t help but respond to this with a personal sense of dystopia fatigue. Maybe it’s because I was expecting much more fun than despair, but I felt like this story was so overly harsh to the protagonist that I came away wishing that Dr. Seuss wasn’t trying so hard to scare the children. Why can’t they be allowed to chase talking dust specks or pick millions of clovers without being jailed for insanity? Aren’t they just children after all?

While I do love the art and style of the piece, I feel the need to deduct a point for the storyline being a little more cruel and upsetting than I would have preferred from a children’s story.
4 stars

by George Pritchard
Necropolis
I am on a brief holiday while my flat is getting treated for mold, so I decided to go see Necropolis, an Italian-British production, billed as a strange and fantastical film on the nature of evil.
After twenty minutes of filler involving a man in stereotypical “barbarian” furs searching for the Mona Lisa, there appears a beautiful man with a painted face and a green velvet suit. By this time, I confess that I was checking my watch in worry. “Perhaps this will all make sense in time,” I told myself, “perhaps it would immediately make sense if I were more familiar with Art, with the political landscape inhabited by the filmmakers, but I do not know for certain.”
The first twenty minutes of this film.
Subtitles are played with, sometimes included and sometimes not, and sometimes the subtitles are used as title cards. Throughout the film, characters switch at random between English, Italian, and sometimes French. Apparently this was inspired by Warhol’s films, right down to including Viva in the cast list. I can’t say that I’ve ever felt much of anything while interacting with his art, so perhaps I am the wrong audience.
Viva!
The man in green wanders through a warehouse of red plastic sheets. He says, “The universe is in my head,” and with the ouroboros painted on his face, I believe him. ”If only I could convert you. If only I could communicate with you, then you’d know.”
A man who I do not trust, but who I believe.
All right, now we’re getting somewhere. This film feels like I am at a festival of short films — some are wonderfully strange, others are dull slogs. A witch in a cement pipe initiates a young man, in a ceremony that makes me think, after the first 40 minutes of this 118-minute movie, that the art film amateur hour has leveled out, and incredible images have begun to bubble up through the depths.
A glorious moment that promises more.
Unfortunately, this hope is crushed directly after, and never fully recovers. Because just as we think there’s something good, it collapses again into joyless sitcom bits played out in a warehouse. Press papers describe this film as an exploration of evil. Perhaps this speaks to the misery of touch-and-go rasping against the nerves, but it seems more like an exploration of poor sound mixing. Annoying noises and annoying people, broken up with occasionally beautiful things. I would have liked to go into the projection room and clip a new copy for myself.
Fellow travelers…is this something you have seen play out in your own counterculture spaces? (observe the flagrantly spilled coffee, which no one is keen to clean up)
Unfortunately, this film drags for minutes at a time — people often speak and move in slow motion, and the 2-hour runtime is wholly unnecessary. The speeches are so slow that the subtitles only provide disjointed fragments. I never guessed that a film about evil would make me think of a Burma Shave road ad. I fell asleep halfway through, and so bought a second ticket in order to complete this review.
I can’t believe this movie has the gall to reference Kenneth Anger, and multiple times, at that. Mr. Anger makes beautiful, meaningful films, but most of all, they are short. There is an excellent Kenneth Anger-length film here, but there is so much to cut out around it that I cannot recommend Necropolis in good faith. I would recommend that anyone interested in this film should seek out Mr. Anger’s films, instead.
Two stars.
[New to the Journey? Read this for a brief introduction!]