"Maybe there are no demons. It's only a lack of angels."
France,
in the 17th century, witnessed one of the worst atrocities perpetrated
by humankind. A popular and openly libertine priest, Father Urbain Grandier of
Loudun, known for his philandering ways, was accused of witchcraft and commerce with the Devil. A group of Ursuline nuns, led by the Mother Superior, Jeanne of the Angels, claimed to have been possessed by demons, owing
to being seduced and corrupted by Grandier, who was ultimately convicted,
tortured and burned alive at the stake. Legend has it that the whole incident
was purportedly an organized witch-hunt, to oust the unorthodox priest, with
Mother Jeanne's personal grudge against Grandier and an irrefutable evidence of
possession, providing a strong
advantage.
This
story has been the subject of various literary works and plays, also adapted by
English filmmaker Ken Russell in his controversial masterpiece, "The Devils"
(1971). Polish filmmaker Jerzy Kawalerowicz's "Mother Joan Of The Angels"
(1961), although released ten years earlier, is somewhat of a quasi-sequel to
Russell's film. Albeit with character names slightly altered, Kawalerowicz's
film is loosely based on events following Grandier's execution.
The
nuns at the notorious convent are still supposedly under the influence of the
demons, exhibiting hysterical traits, and spitting blasphemous ramblings. With
exorcisms already in progress, although with little success, another priest, a
specialist, Father Józef Suryn (Mieczyslaw Voit) is called upon to take up the challenging
task. Following interactions with the curious local folk, including patrons of
a nearby inn, the nuns, and more importantly, a startling face-off with Mother
Joan (Lucyna Winnicka), Father Suryn finds himself grappling with his own
faith, conflicted by the questionable veracity of Mother Joan's claims, and tormented
by his own undeniable attraction to Mother Joan.
Despite
directly following the events in Russell's film, "Mother Joan Of The Angels" is
a far subtler version in contrast to "The Devils". While the brazen, scandalous
depiction of the madness and hysteria of Russell's film is missing here, Kawalerowicz's fairly restrained approach renders a darker and more meditative
tone to the proceedings, and what results is a film with a distinctively bleak,
tense atmosphere, and aptly so. It is akin to an eerie calm following a deadly
storm, with its desolate surroundings and the burnt remains of a carnage
serving as horrific reminders of a black chapter in the history of the town; its
baffled inhabitants haunted by the ghosts of a terrible episode, still questioning
the truth about what really happened.
Without
being too unabashed about it, Kawalerowicz manages to shrewdly attack and
expose the hypocrisy of organized religion with masterful writing of scenes,
comprising of philosophical musings, riveting confrontations and intelligently
composed, symbolically heavy imagery. Meticulously in control, and not swaying
towards preachiness, Kawalerowicz offers plenty to chew on about the tenets of
orthodox religious practices.
Having
very human, amorous feelings of desire and carnal needs is a sin, and a work of
the devil, they say. So is it that, in a way, God created the Devil, for
apparently it is His teachings that direct followers to repress their natural
desires? What sort of a religion asks a human to stop being human? Some
individuals devoting themselves to serve God are disallowed from having simple
human, sensual feelings, and if they do, they are said to be possessed by an evil force!
And
what about the unspeakable evil unleashed upon the priest who was burned, by
these servants of God? A close look at the circumstances leading to the Loudun
possessions do reveal that the priest was burned at the stake as a result of insane
jealousy of one woman, an evil that
was born out of repressed, unrequited desire, perhaps.
One
of the film's highlights is a powerful conversation between Father Suryn and a
Rabbi, also played by Mieczyslaw Voit, symbolically incorporating the theme of
duality, perhaps hinting at the ambivalence of religious teachings and at the
same time conveying that essentially all religion is the same and yet at
conflict within or with each other. A near delirious Suryn addressing himself
in the mirror, believing to have been possessed, also hints at the two-faced
nature of man-made religion. It is interesting that the first frame of the film
shows Father Suryn lying face down on the ground and filmed in an angle that
makes his profile resemble an inverted cross.
With
the theme of demonic possessions and exorcism, the horror quotient is not far
behind and the sequences of the ritual are terrifying to say the least. But the
first meeting between Mother Joan and Father Suryn almost rivals it in that
department and ends with a chilling note while still retaining the ambiguity surrounding
the existence of a supernatural force.
The
performances are superlative. Mieczyslaw Voit portrays his crisis of faith and
self-doubt with an earnestness that rivals Gunnar Björnstrand's performance in
Bergman's masterpiece, "Winter Light" (1963). Lucyna Winnicka embodies Mother Joan with
an impeccably versatile performance, although for someone who has seen Vanessa Redgrave's
mind-blowing freaky hunch-back act in "The Devils", this reviewer finds himself
preferring that by a significant margin.
A
recurring motif in the film is of the ringing church bells, for those who are
lost on their journeys. Beyond the literal purpose of the bell is some potent
symbolism that comes alive in the very final shot of the film, with the
close-up of the ringing bell against the sound of Mother Joan and spurned Sister
Malgorzata (Anna Ciepielewska) sobbing together. This haunting audiovisual
juxtaposition speaks volumes of how these poor souls feel lost in their
respective emotional journeys and misfortunes, brought about by the beliefs
they embraced and eventually imposed upon them in the ruthless world of
organized religion in a male-dominated, Godless
universe.
Score:
9/10



















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