edgar allan poe

The Black Cat (1934)

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“Suggested by the immortal Edgar Allan Poe classic” (to borrow the title card’s language) that inspired later adaptations by none other than Roger Corman in the Tales of Terror anthology film & Dario Argento in his segment of Two Evil Eyes, 1934’s The Black Cat is about as loose as a literary adaptation can get. The only element the film shares in common with Poe’s short story is the appearance of a black cat that is murdered in a fearful rage, then reappears unharmed. If you’re looking for a (slightly) more faithful cinematic adaptation of the story, I’d suggest looking to Corman’s Tales of Terror (which also features versions of Poe’s “Morella” & “The Facts in the Case of M. Valdemar”). 1934’s Unversial Pictures production of The Black Cat is fascinating not because it’s a loose, full-length adaptation of a Poe short story, but because it features the first of many onscreen collaborations between horror movie legends & professional rivals Bela Lugosi & Boris Karloff. Lugosi & Karloff are a match made in horror nerd heaven, especially in this gorgeous, alarmingly violent film that allows them to stray from their usual typecast roles as Count Dracula & the Frankenstein monster. Although there are eight Lugosi/Karloff collaborations in total, it’s difficult to imagine that any of them could possibly match the delicious old school horror aesthetic achieved in The Black Cat. It’s an incredible work.

The Black Cat begins with a young, couple meeting a recently imprisoned psychiatrist, Dr. Vitus Verdegast (Lugosi), while honeymooning in Hungary, In a scene typical to the film’s unnerving violence, the trio suddenly find their plans derailed in a gruesome bus crash. Lugosi’s Verdergast lays on the creep factor early, gently stroking the hair of the sleeping female passenger because she reminds him of his deceased wife. After the bus crash, he leads the unsuspecting couple to recover at the spooky mansion of his bitter rival, the mentally unhinged architect Hjalmar Poelzig (Karloff). As the situation gradually sours, it becomes apparent that Poelzig is, in fact, the true villain of the story. He traps Vendergast & the newlyweds in his (gorgeous Art Deco) home, planning to include them in an elaborate Satanic ceremony at an celestial event dubbed “The Dark of the Moon”. Karloff’s Poelzig is an intense dude. Among other strange traits, he’s known to brood in a darkened dungeon stocked with the bodies of deceased women he keeps pristinely preserved in glass cases, all the while stroking his titular black cat (who curiously appears alive in the film even after Lugosi’s Verdergast kills it in a frightened rage). When Poelzig’s plans of a Satanic ritual finally come to fruition (after being thoroughly researched in a book helpfully titled The Rites of Lucifer), he brings to a head a decades old rivalry he’s enjoyed with Verdergast, ending it once & for all in an alarmingly dark, violent display that threatens the lives of all four parties involved.

Although, as I said, Lugosi & Karloff are allowed to stray from their infamous roles as Dracula & the Frankenstein monster here, there are of course slight nods to those hallmarks of their careers in the film. Lugosi’s psychiatrist is for the most part a sympathetic, broken man, but before this gentleness is revealed his early actions towards his wife’s young dead ringer recall Dracula’s modes of hypnosis & seduction. Karloff’s architect also shows shades of the Frankenstein monster in his earliest scenes, especially when he’s introduced as a gigantic, lumbering silhouette. Otherwise, they’re spooky in a way that’s divorced almost entirely from the “famous monsters” they were asked to play time & time again. One of the best aspects of the film is watching Karloff & Lugosi trade ominous spooky phrasings back & forth, like “Death is in the air,” “We shall play a little game, a little game of death,” and – in response to the accusation “Sounds like a lot of supernatural baloney to me” – “Supernatural, perhaps. Baloney, perhaps not.” Both their onscreen & offscreen rivalries are intensely palpable throughout the film, even represented in the heavily-acknowledged metaphor of a longterm game of chess, a rare meta treat for fans.

Perhaps what’s so surprisingly enjoyable about The Black Cat is that it has a lot more to offer beyond the obvious pleasures of Lugosi & Karloff spookiness & rivalry. The Art Deco set design is not quite Metropolis-sized in its opulence, but it is still a sight to behold. The way the camera glides throughout its crisp, cramped corridors reminded me of the simple visual effectiveness of this year’s Ex Machina. This is not a half-assed horror film Universal Pictures slapped together on a quick shooting schedule. It’s an elaborate production that proved to be the studio’s biggest box office hit of 1934, one that was boldly violent & sacrilegious for its time. The Black Cat is a short, simple film with only a few moving parts to work with, but it still makes room for stabbings, car crashes, torture, shootings, a murdered pet, a robed Satanic ceremony, a gigantic special effects explosion, and one of the two main players being skinned alive (!!!!!). All of this mayhem is set to a constant old school horror soundtrack that gets deeply satisfying once it devolves into relentless onslaught of heavy organs. To wrap it up at The Black Cat‘s conclusion, a character reads a movie review in the newspaper about how a (fictional) director should stay away from horror as a genre & stick to things that could actually happen, perhaps allowing the film to preemptively scoff at potential critics. It’s hard to imagine critics either now or 80 years ago brushing The Black Cat off so easily, anyway. Considering the time of its release as well as the strength & rarity of its Lugosi & Karloff performances, the film is near perfect,. faithfulness to Poe be damned.

-Brandon Ledet

Due occhi diabolici (aka Two Evil Eyes, 1990)

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Following Opera, Dario Argento set to work drumming up enthusiasm from his peers for a collaborative horror anthology film based upon the works of Edgar Allan Poe, despite that genre having already gone fairly quietly into the night after peaking with 1982’s Creepshow. By 1989, the only two directors still involved with the project, Argento and George A. Romero, each directed a roughly hour-long horror short, with both episodes released under the banner film title Due occhi diabolici, or Two Evil Eyes.

“The Facts in the Case of M. Valdemar”

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Initially, Romero conceived of his segment as an adaptation of “The Masque of the Red Death,” reimagining it as a parable about AIDS and updating the setting to a luxurious high rise. Argento argued that this would be inconsistent with his vision of the film. With Argento’s segment capitalizing on many of Poe’s most famous pieces, Romero was forced to choose from the writer’s lesser known works, finally settling on “The Facts in the Case of M. Valdemar.”

The 55-minute segment opens as Jessica Valdemar (Adrienne Barbeau) makes her way to the office of Steven Pike (E.G. Marshall), the lawyer of her dying husband, Ernest (Bingo O’Malley). Jessica was once a flight attendant whom the much-older Ernest brought home after a trip, and she’s ready to get her literal and metaphorical payment for acting as his escort and trophy all these years. Pike’s suspicious protests about Ernest’s deathbed money reshuffling are overturned when he speaks with the man himself over the phone. He is, of course, unaware that Ernest is doing so under hypnosis, perpetrated by his physician, Robert Hoffman (Ramy Zada), who was Jessica’s lover many years before. Jessica and Hoffman must keep Ernest alive in order to make sure that Jessica inherits everything, but he succumbs to his disease while hypnotized. Although his body is dead, his mind is trapped between worlds, and he begins to bemoan that wherever he is, there are “Others” there who want to use his body as a gateway into the world of the living; he begs to be released from his hypnosis and embrace death.

This segment is not without its merits. Barbeau’s appearance here further connects this film to Creepshow, although this segment (and the next) lacks the dark comedy that made that anthology so memorable. When the Others finally track down Hoffman after he escapes, their spectral appearance and creepy, featureless humanoid forms are legitimately scary; film legend Tom Savini’s makeup on both the undead Ernest and the rotting corpse of Hoffman is the work of a craftsman at the top of his game. The problem is that the story feels somehow like a very small story. Watching it, you get the sense that you aren’t watching the first half of a movie as much as you’re viewing a vaguely familiar episode of Night Gallery. The mediocre “Valdemar” takes place almost entirely within a single location, but instead of inspiring feelings of claustrophobia or entrapment, it contributes to the overall perception that it was produced on a budget more suited for television than a theatrical release. If you happen to catch it on television, give it a watch; that’s where it belongs.

“The Black Cat”

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Dario Argento’s contribution to Two Evil Eyes was much more compelling, although it too suffers in comparison to the source material. Its other primary weakness is in the seemingly odd choices Argento makes about what to spend time on given the segment’s 63ish minute run time. Primarily based upon (and sharing its name with) Poe’s “The Black Cat,” Argento’s segment of the film also incorporates elements from various other Poe stories, well-known and otherwise, as the director paid homage to one of his favorite writers.

Roderick Usher (Harvey Keitel) is a photographer with a morbid streak; his amicable relationship with Detective LeGrand (John Amos) gets him into plenty of crime scenes, where he captures intimate images of the grotesquery that humans can visit upon one another. His live-in girlfriend of four years, Annabel (Madeleine Potter), is a contrasting spirit: a sensitive, meditating concert violinist who gives lessons to teenagers. Annabel adopts a stray black cat with a white spot on her chest, and Roderick takes an instant disliking to the animal. Under pressure from his editor to shoot some material with the same tone as his crime photos but a different subject matter, Usher waits until Annabel takes a couple of her students (Holter Graham and adorable widdle 17-year-old Julie Benz in her first film role) to the opera and then tortures and strangles her poor cat, photographing the whole thing.

Annabel becomes distraught and is correctly suspicious that something horrible has befallen her pet and that she did not run away, as Usher insists. He grows increasingly irritated by Annabel’s grief and, after an afternoon of drinking, he slaps her; he then falls asleep and has vivid dream about a medieval witch who looks like Annabel. She cryptically says that his fate is written in the cat’s white spot before he is brutally executed and starts awake. Annabel discovers Usher’s newest book, Metropolitan Horrors, and realizes that her earlier suspicions were true. Meanwhile, Usher is haunted by the sudden appearance of an identical cat, which he takes back to his home and attempts to kill again, but not before noticing that the cat’s white spot is in the shape of a gallows. He is interrupted by Annabel, and the true horror begins.

Although the plot structure is mostly based upon “The Black Cat,” Argento’s interpretation is also a pastiche of Poe’s other works. When we first meet Usher, who is named for the narrator in “The Fall of the House of Usher,” he is attending a crime scene where a woman was murdered via a descending blade, just as in “The Pit and the Pendulum”. Later, he takes photos of a woman whose body was dug up by her cousin (an uncredited Tom Savini) so that he could remove her teeth, as in “Berenice.” The inspiration for Annabel’s name is obvious, while the couple’s elderly neighbors (Martin Balsam and Kim Hunter) have the surname Pym in honor of the main character of The Narrative of Arthur Gordon Pym of Nantucket, Poe’s only complete novel; yet another character takes her name from the title character of “Eleonora.” There are probably even more that I missed, and, as a love letter to Poe, the number of references packed into this relatively brief outing show how much Argento deeply cares about Poe’s work.

The primary issue here is that the truncated running time of the piece works both for and against it. Argento is, for the most part, forced to keep the focus tight and thus is allowed no weird and unnecessary digressions from the plot. On the other hand, Roderick’s downslide from safety-negligent pranking to drunken domestic abuse to coldly calculated murder cover-up occurs too quickly to incur the kind of gravitas that Argento is presumably hoping to invoke, which makes Usher’s indulgently overlong medieval dream sequence seem even more out-of-place upon reflection. I suppose he could have been banking on Keitel’s general “perpetually on the verge of losing it” aura, but Usher consequently seems like a horrible person from the beginning, so it’s hard to elicit the kind of sympathy that was present in the original text. There, the unnamed narrator struggles with his alcoholism, decrying it as something akin to a curse or a hex, which possesses and controls him in a way that he despises but cannot escape. Here, it’s just Harvey Keitel knocking back tequila shots at a bar and one scene in which he becomes enraged and hits Annabel, and then it’s on to full blown murder and sealing corpses up in walls.

Despite being based upon Poe’s narratives, there is Argento to spare here as well. The director’s giallo trademark of a character struggling to cognitively and consciously understand a clue that was passively observed is given a slight twist, in that the clue comes in a dream rather than the waking world. Instead of observing other characters talking and later discern what was said, the main character watches the Pyms and one of Annabel’s students discuss the possibility that he is a murderer, reading their lips in the moment. Still, there’s something quintessentially American about Poe’s work that shines through in this, the oddly culturally cryptic first film Argento made in the states. (I’ve heard conflicting stories about whether or not any part of Inferno was actually filmed stateside, with the primary point of contention being whether or not the scene at Central Park Lake was shot in NYC or Italy; most sources say NYC, but an interview with Inferno‘s SFX director on that film’s DVD seems to suggest otherwise.) The place where this is most notable however, is in the presence of people of color. Argento’s films are usually awash in white faces, even in crowd scenes. Part of that may largely be the result of ethnic homogeneity in the Italy of the era in which Argento was doing his primary work, but this film is a refreshing exception. John Amos’s character is very likable, as is the pastor with whom Annabel is friends. Even many of the extras are black, causing “Cat” to stand out among Argento’s other work. Overall, it’s definitely worth watching, despite its problems with pacing and tempo.

-Mark “Boomer” Redmond

Bergman vs. Corman: Death vs. The Red Death

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EPSON MFP image

In our Swampchat discussion of March’s Movie of the Month, Ingmar Bergman’s The Seventh Seal, I pointed out how great of a one-two punch the movie was in combination with February’s Movie of the Month, Roger Corman’s The Masque of the Red Death. As a double feature, the two movies feed off each other well thematically, especially in their contemplation of an uncaring, inevitable Death. Even Roger Corman himself saw the similarities in the films’ subject matter, which lead to him delaying the production of Masque for years. According to Wikipedia, he was quoted as saying, “I kept moving The Masque of the Red Death back, because of the similarities, but it was really an artificial reason in my mind.” The films do have a similar doom & gloom aesthetic in their personifications of Death in the time of a plague, but the differences that ultimately make their connection “artificial” are very much fundamental in nature. The Seventh Seal and The Masque of the Red Death are connected by a plague and by Death’s portrayal as a living character, but both Death’s personality and the social effect of a plague on its suffering population are strikingly different in the two films.

Both The Seventh Seal & The Masque of the Red Death rightfully portray Death as an inevitability, but the personality traits they assign him are almost directly oppositional. In The Seventh Seal, Death allows himself to be amused. The movie’s iconic chess match, while a stay of execution for Antonius Black, is nothing more than a diversion, a light entertainment for Death. Death later continues his playful bemusement with Antonius by posing as a priest and taking his confession. Death has a sly sense of humor in this exchange, albeit one with a morbid result. In Corman’s Masque, The Red Death wouldn’t be caught alive participating in such tomfoolery. The Red Death is very much a professional in his duties, carrying the impartial poise of a courtroom judge in his interactions with Prince Prospero. The only time he allows himself to react to Prospero’s schemes is when the prince begs mercy for the captive Francesca and even then his reaction is only mild surprise.

The plagues that accompany Death & The Red Death are more or less interchangeable, but there’s an essential difference in Corman & Bergman’s interpretations of the victims’ reactions to the hardship. In both films the plagues are met (at least by some) with a form of naïve celebration, a kind of a party while the ship goes down. In The Masque of the Red Death, this party is a disgusting display, a vilification of opulence. Wealthy party guests assume they are above The Red Death’s inevitability merely by the merit of their breed & fortune. Considering themselves invincible, they shut the poor out of the gates of Prospero’s mansion and party their final hours away in excess. Their thirst for a good time while others suffer is a vile impulse that Corman represents disapprovingly and Vincent Price skillfully amplifies with gusto. As James first said in our Swampchat on The Seventh Seal (and which I later explored in my comparison of the film to Bill & Ted’s Bogus Journey), the central couple “Jof and Mia who, while maybe naïve, fully embrace life, family, and art despite the dread and despair that surrounds them. As Jof, Mia, and Mikael are the only characters to survive the film, I think Bergman is trying to say that the only way to conquer the fear of death is to truly embrace life, which makes the film, in my eyes, an ultimately uplifting one.” In Bergman’s viewpoint, celebration in the time of Death is a human ideal. While the celebration in Masque is a hateful sin, the one in The Seventh Seal is a life-saving virtue. Bergman even pushes the idea further by having Jof receive visions from beyond this mortal realm. In some ways his naïve celebration of life is downright divine.

The surprising thing about the differences between Death & The Red Death is that they’re somewhat counterintuitive. As a superficial assumption I would think that The Seventh Seal, a black & white art house drama from Ingmar Bergman, would have been the film that portrayed Death as a somber executioner and the party that surrounds him a crime against man. I would also expect that The Masque of the Red Death, a Vincent Price horror film helmed by camp legend Roger Corman, would be the film that portrayed Death as a playful prankster and the celebration of life that surrounds him a moral asset. Instead, the two films find their respective art house pensiveness & over-the-top camp in other characters & plot devices, the trivial elements that bind them as a pair used for entirely different ends. Although their connection is primarily artificial, our back-to-back discussions of The Seventh Seal & The Masque of the Red Death will forever link them in my mind anyway, both for the ways they are superficially the same and in the considerable ways they differ on a fundamental level.

For more on March’s Movie of the Month, 1957’s The Seventh Seal, visit our Swampchat discussion of the film and last week’s exploration of its thematic similarities with Bill & Ted’s Bogus Journey.

-Brandon Ledet

The 1989 Battle of Dueling The Masque of the Red Death Adaptations

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“Prolific” is almost not enough to describe the absurd volume of cinematic product Roger Corman has brought into this world. Since the 1950’s Corman has stacked up nearly 60 credits as a director and nearly 400 as a producer. During a particularly amusing anecdote in the documentary Corman’s World he recalls a time when he was producing a dozen films at once, but could only remember ten of the titles offhand, so he reasoned that he should cancel the last two, whatever they were. Something peculiar happens when an artist’s mind gets stretched that thin: it starts to cannibalize its own creations. For instance, the smash hits Jaws & Jurassic Park can both very easily be traced back to the creature features Corman pioneered, but that didn’t stop him from ripping them off in his own knockoff productions Piranha & Carnosaur. Then there’s the curious case of Munchies, wherein he rips off Gremlins, the product of Roger Corman Film School veteran Joe Dante. Similarly, when there was a miniscule late 80’s revival of interest in Edgar Allan Poe’s horror aesthetic, Corman dove in with his own cheapie Poe production, despite already having established himself as the master of the genre over two decades before.

In 1989, Corman needlessly produced a horrendous re-make of his classic film The Masque of the Red Death. The 1964 version of Masque is an undeniable horror classic and one of the greatest films ever directed by Corman. The 1989 version looks like a Wishbone episode or a high school play and was directed by the guy who wrote the travesty that is Halloween: Resurrection. It’s difficult to imagine why Corman would even bother to revisit his ancient masterpiece in 1989. The best I can deduce is that he was meaning to compete with cinematic nobody Alan Birkinshaw, who directed his own shoddy The Masque of the Red Death remake in ’89, along with a needless retreading of another classic from The Corman-Poe Cycle, House of Usher. The sad thing is, if it were meant to be a competition, Corman’s 1989 Masque loses to Birkinshaw’s, if only by default.

Birkinshaw’s The Masque of the Red Death is by all means a terrible adaptation of Poe’s work, but it’s one that at least brings a fresh idea to the concept, forgetting all nuance & mysticism of the story in favor of fitting it into a hilariously simple slasher movie plot. Set in the modern era, wealthy party guests cosplay in their best Ren-fair garb only to be lured individually into coves of a mysterious mansion and slashed to death by a serial killer who borrows murder tactics from various Poe works. Nothing too original takes place here. The killer is a shameless riff on Corman’s visualization of The Red Death from 1964 and his straight-razor slashings feel directly borrowed from every Dario Argento movie ever, but lack of creativity isn’t always a deathblow for the slasher genre. The movie’s cheesy, unconvincing murders combine with even cheesier, less convincing pop music and (cheesiest & least convincing of all) Frank Stallone to create a fairly okay VHS-aesthetic diversion. It’s not great, but it’s not as bad as you’d expect.

Corman’s 1989 Masque, by comparison, feels like a huge step down from the cinematic heights he brought the same story to in 1964. It mostly retreads old ground with lowered enthusiasm & no visual flair to speak of. Corman had a history of remaking/ruining his AIP classics in that phase of his career, but the timing of this particular one makes it feel like an answer to Birkinshaw’s films. Corman’s The Masque of the Death remake is nowhere near being the worst film the beyond-prolific legend ever directed or produced, but it is still embarrassing that of the two 1989 adaptations of a story he had already perfected, his was a clear loser.

For more on February’s Movie of the Month, 1964’s The Masque of the Red Death, visit last week’s Swampchat on the film.

-Brandon Ledet

Movie of the Month: The Masque of the Red Death (1964)

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masque
Every month one of us makes the other two watch a movie they’ve never seen before & we discuss it afterwards. This month Brandon made James & Britnee watch The Masque of the Red Death (1964).

Brandon:
The Masque of The Red Death is one of eight films in the Corman-Poe cycle: a series of Edgar Allan Poe adaptations directed by B-movie legend Roger Corman for American International Pictures. The Masque is widely considered the best of the Poe cycle as well as one of Corman’s best films overall, a sentiment I wholeheartedly agree with. There’s so much about The Masque that’s firmly in my wheelhouse: over-the-top set design, an early glimpse of 60’s era Satanic psychedelia, Vincent Price taking effete delight in his own cruelty, a fatalistic ending that doesn’t stray from the pessimism of Poe’s story, Corman pushing the limits of what he can get away with visually on a shoestring budget. I love it all.

What struck me most on this recent viewing of The Masque is how well it’s suited for the Carnival season. With Fat Tuesday looming around the corner, it was impossible not to see aspects of Carnival in the masquerade ball hosted by Prince Prospero (Vincent Price). The cheap costumes & mockery of opulence is very much reminiscent of Mardi Gras parades. There’s even a scene where Prospero literally throws beads from a balcony shouting “Gifts! Gifts!” and scoffs at the greed of the people below. As the threat of The Red Death plague becomes increasingly severe, the masquerade takes on a “party while the ship is sinking” vibe New Orleans knows all too well. Horror films are usually tied to Halloween, but The Masque of the Red Death is distinctly akin to Mardi Gras in my mind.

James, do you also see Carnival in The Masque’s decadence, or does the Satan worship overpower that influence?

James:
Man, The Masque of the Red Death was awesome. The bold stylistic choices that Corman made on a limited budget and limited time (the final masquerade scene was filmed in a day) are astonishing. Some of the images in the film (The Red Death himself being the starkest) are mesmerizing. I think the film should also be noted for its pitch-perfect tone. Despite its macabre images, philosophical discussions of Satanism, and Prince Prospero’s nastiness, what could have been a dreary chore is instead a blast throughout.

In regards to the presence of Carnival in the film, I do think the masquerade ball scenes in particular have a very Mardi Gras feel to them. Masks with feathered beaks, gorilla suits, and a child masquerading as a little person don’t feel too far removed from the typical Carnival season debauchery. The Carnival feel also deepened a central theme of the film: lost souls celebrating a kind of momentary victory over Death. Ultimately, the film seems to have a nihilistic attitude towards Death, implying that the celebration is indeed a momentary victory and whether Christian, Satanist, or Atheist, we will all have to eventually confront an indifferent Death. But it also seems to find solace in our ability to shape our own existence while we are alive. This is echoed The Red Death’s climactic statement “Each man creates his own God for himself – his own Heaven, his own Hell.”

Britnee, what was your interpretation of the film’s philosophy on Death? Is it wholly negative?

Britnee:
This was my first time viewing The Masque of Red Death, and I have to say that I was blown away. Vincent Price as Prince Prospero was dynamite. I was so close to hiding under the covers during the close-ups of his signature evil stare, but seconds later, I was imagining what it would be like to have a conversation & afternoon tea with him in one of those seven colored rooms. Also, one of my favorite things about the film was the set and costumes. I know the look was supposed to have a Medieval vibe, but I really felt that I was at a Satanic drug dealer’s mansion party in the early 60s. All that was missing was the orange shag carpet.

As for my interpretation of the film’s philosophy on Death, I’m honestly not 100% sure. Death has always terrified/interested me, and I caught myself really falling into some deep thoughts about it while watching this film. The Christians and Satanists in Masque both experienced violent deaths, and neither of their higher powers swooped in to save them or give them a miraculous second chance. I guess the film is trying to show that Death cannot be avoided, regardless of power or faith. In the end when The Red Death states “Sic transit gloria mundi,” which literally means “Thus passes the glory of this world,” everything sort of hit me. Life can be very short & leave without warning, whether you’re a Christian villager living in poverty or a wealthy Satanic prince; it’s coming for us all!

Something else that stuck out was the interesting relationship between Prospero and Francesca. After sparing Francesca’s life, Prospero brings her to his castle to make her his consort and gives her a taste of his world. He becomes very intrigued with Francesca’s innocence and faith. As for Francesca, there are times where it seems as though she is giving in to temptation, but simultaneously she is in constant focus on her escape.

Brandon, what themes do the relationship between Prospero and Francesca bring to the film?

Brandon:
It’s reasonable to assume that Prospero wasn’t always the cruel tyrant we meet in the picture. He didn’t emerge from the womb executing peasants and cursing God. Prospero’s poisonous personality was likely the result of a gradual corruption of his soul, an evil born of his prosperous upbringing. Raised with untold wealth & influence, he came to rule over his fellow human beings like an unforgiving deity. Unsatisfied with the power his privilege as Earthly nobility affords him, he reaches even further beyond this realm and makes a deal with Satan in an attempt to overcome Death. Yet, there’s a little speck of good left in Prospero’s heart, which I think is what we see in his treatment of Francesca. At times he tries to prove that even her innocence can be corrupted because he wants to be assured that his own wickedness can be found in every person’s heart. He even asks her to join him in mocking the greed & decay in the guests at the masque, because he believes all people to be as amoral as he is. At other times, he goes out of his way to protect her and spare her life, an instinct that surprises even The Red Death. The only other glimpse of good we see in Prospero is when he asks his guards to spare a baby’s life at the gates. Although he is beyond redemption, (not that redemption matters in the eyes of Death,) Francesca affords Prospero his last chance to act like a true human being.

Then there’s the fact that the actress who plays Francesca, Jane Asher, was just achingly beautiful. So beautiful, in fact, that she was in a relationship with & at one time engaged to Sir Paul McCartney in the 60s. She was attractive enough to snare a Beatle during the fever pitch of Beatlemania, so surely a demented prince who can’t even cheat Death wouldn’t stand a chance against her charms. Perhaps simple lust spares her life. I think Francesca stands out here as a hip youngster (maybe it’s all in those bangs?) and helps add to that 60s drug dealer mansion party vibe mentioned above. So much of the film feels rebellious in an anachronistic way. Prospero’s philandering is out of control. Lines like “Satan rules the universe!” and “Each man creates his own god for himself” are pretty edgy for 1964, even coming from the villains. Keep in mind this is still years before the New Hollywood, a movement Roger Corman cannot be praised enough for influencing.

James, how do you see the balance between the movie’s setting and the era in which it was filmed?

James:
The movie definitely has an edge that makes it still creepy and blasphemous over 40 years later. I wonder how much Corman was in tune with the counterculture of the time because, despite it being a British production, the film feels more like a deranged product of the 60’s San Fransisco hippie movement, like a horror version of Beyond the Valley of the Dolls; its macabre decadence fueled by lust and greed. It’s also most likely no coincidence that the epicenter of the hippie movement was the same place that the Anton Lavey established the Church of Satan in 1966. Themes like the destruction of social norms and an openness to sexual and spiritual experiences seem to be shared by The Masque of the Red Death, Satanists, and the hippies; “Each man creates his own god for himself” is THE basic philosophical statement of Satanism. I also think this is reflected in the dark, psychedelic imagery that The Masque of the Red Death and Satanist rituals share. (Photo for example)

satanist

Britnee, How strongly do you think the psychedelic aesthetic of the 60’s influenced The Masque of the Red Death? Any specific examples that stick out to you?

Britnee:
I think that The Masque of the Red Death was as psychedelic as it gets, at least for a horror film based in Medieval times. An example that really sticks out to me is the colors used throughout the film, most importantly, the use of red. Red usually represents blood, gore, and all the good stuff horror movies are made of, but when I also think of the term “psychedelic,” red is usually the color that comes to mind. After doing a little research, I found that the color red has a pretty long wavelength and very low vibration; this pretty much explains how the red tint that is present in multiple scenes really gives off this warm, draining feeling. Sounds a bit like the feeling you get after taking a hallucinogen or two, right? Also, all of those gaudy colors in the castle & clothing of Prospero and his pals can’t go without mention. While I’m not a Middle Ages expert or enthusiast, I’m almost positive that the colors of clothing and décor weren’t as bright and vibrant during that era as they are in the film. It’s obvious that the 60’s psychedelic aesthetic heavily influenced those hues.

Lagniappe

Brandon:
I’d just like to point out one last time just how early this film was released. A lot of what we think of as the hippie-dippie 60s came very late in the decade. The era-defining Summer of Love was in 1967, the same year Roger Corman dropped acid for the first time and fictionalized his experience in the film The Trip. The Masque‘s 1964 release positions the film as years ahead of its time. Corman was pulling off the Satanic psychedelia vibe the same year that Mary Poppins & My Fair Lady were huge cultural hits. I’m not saying Masque was particularly a major influence on the countercultural swell that was to come, but it at least was somewhat visually intuitive. And Corman himself did have direct influence on the later films that typified that counterculture, films like Easy Rider and Bonnie & Clyde. Even back then, when “don’t trust anyone over 30” was a motto to live by, he was the hippest geezer in the room and a filmmaking rebel.

Britnee:
After the discussion with The Swampflix Crew, so many ideas and thoughts about The Masque of the Red Death were brought to the surface. It gave me an excuse to watch the film a couple more times, and I fell in love with it more each viewing. The movie also got me hooked on the Corman-Poe films, so I’m currently trying to get my hands on all of them. The Masque of the Red Death was just a great balance of horror, suspense, and drama that gave me some really unsettling thoughts & a case of the willies. Great job, Corman!

James:
Really enjoyed the discussion of The Masque of the Red Death. Watching the film a second time and taking into account all the points you guys made deepened my appreciation and understanding of the film. Definitely want to see more Corman, especially the Poe films. As Brandon pointed out, Corman seemed to have his hand on the pulse of the counterculture and was always one step ahead of mainstream Hollywood. Truly a filmmaker ahead of his time.

-The Swampflix Crew

Upcoming Movie of the Months
March: James presents The Seventh Seal (1957)
April: Britnee presents Blood & Black Lace (1964)