THE TENANT 1976

Spoiler Alert: Crucial plot points are revealed in the interest of critical analysis and discussion

Somewhere beyond the boundaries of the healthy, adaptive kind of Cultural Paranoia that I, a Black gay man, accesses daily to navigate hostile environments of discrimination and racial bias; on the far side of whatever amorphous fears are harbored by the kind of people who routinely dress in fatigues and buy anything with the word “Tactical” on the packaging; past the limits of the alternately narcissistic/masochistic borders of “Everyone’s out to get me!” delusional paranoia…there lies the macabre Twilight Zone that is Roman Polanski’s brilliant The Tenant. A bizarre, Kafkaesque exploration of social alienation and encroaching madness that film critic Vincent Canby accurately described as a nightmare vision of “Emotional isolation that becomes physical.”

Adapted for the screen with almost religious faithfulness by Polanski and longtime collaborator Gerard Brach from the 1964 novel Le Locataire Chimérique by Roland Topor, The Tenant marks the Academy Award-winning director’s 9th feature film. It also marks what many consider to be the third and final entry in his unofficial Urban Paranoia Trilogy (aka, his Apartment Trilogy): Repulsion – 1965, Rosemary’s Baby – 1965, & The Tenant – 1976. 

For his part, Polanski flatly denies ever deliberately setting out to make a contemporary terror triptych. But admirers of his work have seized upon the thematic recurrence in these films of many of the director’s most fervent obsessions: paranoia, alienation, sex, psychosis, subjective reality, and cramped dwellings. Each film in the trilogy is a modern-gothic study of urban dread set in a different, obliquely-threatening, impersonal city (London, Manhattan, and Paris, respectively). Their eerie narratives unfold largely within the oppressive confines of decaying apartment structures, wherein rooms take on the character of four-walled prisons-of-the-mind, mirroring the progressive mental deterioration of their psychologically isolated protagonists.

The lead character in The Tenant is male (Polanski himself, his 3rd on-screen appearance in one of his own films), signifying the trilogy’s sole departure from having a woman as the central focus of a storyline. 

It's neither coy nor misleading when I say that The Tenant does not disrupt the gender prominence of the trilogy. 

Roman Polanski as Trelkovsky

Isabelle Adjani as Stella

Shelley Winters as The Concierge

Melvyn Douglas as Monsieur Zy

Jo Van Fleet as Madame Dioz

Lila Kedrova as Madame Gaderian

There's a scene in the movie musical On a Clear Day You Can See Forever where Barbra Streisand—as wallflower go-a-longer Daisy Gamble—discloses to hypnotherapist Yves Montand the results of a vocational guidance test: "Healthy, adjusted, and no character. I mean, no character of any kind. I mean, not even any…characteristics!”

Well, that describes The Tenant's Monsieur Trelkovsky in a nutshell. Trelkovsky, a soft-spoken Polish-born office clerk of indeterminate disposition who continually has to remind people he’s a French citizen, is a fellow who tiptoes through life as though he holds only a month-to-month tenancy on his own body.

During what can only be assumed to be a severe mid-‘70s Parisian housing shortage, Trelkovsky is so desperate for lodgings that he pursues—with a self-interest bordering on the ghoulish—the not-yet-vacated apartment of a not-yet-dead attempted suicide. The tenant, a young Egyptologist named Simone Choule, threw herself from the window of her flat just days before and now lies in a coma at a nearby hospital.

Faced with a moral conundrum (his wish to acquire the apartment is the silent, simultaneous wish that she won’t recover), Trelkovsky, in a gesture bearing the outward appearance of sympathy, but could just as likely be a cagey "calculation of probability" field trip—visits Mlle Choule in the hospital. Wrapped head to toe in bandages, the Egyptologist indeed looks like a mummy herself, with nothing of the woman beneath visible save for a single staring eye and a gaping mouth from which a tooth is conspicuously, grotesquely missing.

Presented as though it were a bonus feature of the apartment, the concierge shows
Trelkovsky the hole Simone Choule's body made in the glass awning four stories below

Simone Choule dies shortly after this visit (brought to a jarring conclusion when the patient lets out a soul-rattling scream at the sight of the stranger at her bedside). And Trelkovsky—pragmatically heedless of any possible bad omens augured by gaining advantageous self-benefit at the price of another's misfortune—wastes no time moving into the apartment. An apartment that hasn’t yet been entirely cleared of the dead woman’s possessions.

Early scenes show Trelkovsky getting what he wants by adopting a persona of over-polite inoffensiveness (e.g., he finesses the bulldoggish concierge by paying her a gratuity and placates the surly landlord by appealing to his financial practicality). These passively assertive acts suggest that perhaps Trelkovsky’s outwardly suppressed identity is more of an adaptive skill; a tool a Polish émigré hones in a city where being “foreign” instantly brands one a target of suspicion and distrust.

Presuming that a certain characterlessness and malleability of personality are what Trelkovsky has always relied upon as a survival mechanism to go about life as unobtrusively as possible; The Tenant effectively puts the turn to the screw by making this quality in Trelkovsky...a “vacancy of self”...the tragic flaw that will come to seal his fate. 

Though interested in Simone's friend, Stella, Trelkovsky, by lying about knowing Simone and keeping his occupancy of her apartment a secret, must keep part of his true identity hidden.  

The apartment building Trelkovsky now calls home can be summed up by a term coined in Woody Allen’s Manhattan Murder Mystery; a neurotic’s jackpot. Almost immediately after moving in, Trelkovsky begins to suspect every tenant of being a furtive, inhospitable oddball who, when not lodging noise complaints about his every move; monitoring his comings and goings; or staring into his apartment from windows across the courtyard, is working in concert in a plot to get him to somehow become Simon Choule and give an encore performance of her dramatically gravitational exit.

But after an incident at Simone's funeral (where his sexual guilt turns a eulogy into a fire and brimstone lambaste), it's apparent Trelkovsky isn't what you'd call a reliable narrator. 

Thus, The Tenant builds suspense by sustaining a disconcertingly ambiguous tone throughout. One is never quite sure whether Trelkovsky's horrors are psychological (a mental breakdown), sociological (xenophobia), or supernatural (anyone for a mummy’s curse?)

Trelkovsky: Tomb Raider

Clockwise from top left: 1. The mummified Simone Choule. 2. Trelkovsky receives a postcard of an Egyptian sarcophagus. 3. In a hallucinative state, Trelkovsky sees Egyptian hieroglyphs on the building’s communal bathroom wall. 4. Trelkovsky is given one of Simone's books, The Romance of a Mummy by Théophile Gautier (1858). 

Simone being an Egyptologist, rather than merely being a bit of backstory info about the former renter, becomes a prominent theme underscoring the somewhat paranormal shift The Tenant takes in its second act. The fact that so many of Simone Choule’s left-behind items (books, drawings, sculpture) reflect her interest and immersion in the culture of ancient Egypt makes Trelkovsky’s swift occupancy of her apartment feel as though he’s somehow disturbing the resting space of the deceased. Similarly, the Egyptian belief in immortality, with its attendant burial rituals devoted to preserving the body and the soul's rebirth, finds its queasy contemporary correlative in Simone Choule’s medical mummification. Swathed in bandages, Simone and her staring eye and missing tooth horrifically reference the Egyptian “opening of the mouth” ceremony; a rite performed to return the human senses to the soul in the afterlife.

Self-Alienation / Fragmented Identity

Trelkovsky’s “possession” by Simone is entirely superficial (he gains absolutely no insight into the woman’s self) signaling his metamorphosis is more a self-generated delusion than an act of actually "becoming" Choule. Amounting to little more than the appropriation of only the most external signifiers of Simone's identity—clothes, makeup, cigarettes, hot chocolate, books—Trelkovsky turning into Simone feels less like The Tenant seeking to explore the flexible quadrants of gender and more like surrealists Topor and Polanski merely attaching existential theory to the question "Do clothes make the (wo)man?"

Trelkovsky's one success at making human contact.
Unable to prevent his own suicide, Trelkovsky intervenes in the possible suicide of Simone's unrequited suitor George Bedar (played by Jacques Narcy). Bedar's romantic misdirection (he was apparently unaware of Simone's disinterest in men) mirrors Trelkovsky's inert sexuality

In Rosemary’s Baby, Polanski toyed with the notion of ancient evil (pagan witchcraft and Satan worship) surviving into the 20th century. A similar vein is mined in The Tenant’s paralleling of Egyptian mythology (immortality and the dominance of the soul in determining self) with the dissociative aspects of modern urban life (the separate-yet-together existence of apartment-dwelling) that prioritize the individual. I.e., a civilization that values holed-up privacy, solitude, keeping to oneself, and minding one’s own business can foster relativism and the solipsistic view that the mind alone is sovereign of the self.

But if the mind is the sole determiner of self, is each person then ruled by their own individual perception of reality?

Heads, attached and disembodied, figure as a motif in The Tenant. Ceramic busts appear in the apartments of Trelkovsky (Egyptian, of course) and Mr. Zy. Trelkovsky has a hallucination that his neighbors are playing football with a human head (Simone's or his own) in the courtyard

A drunk Trelkovsky ponders the philosophical, metaphysical,
and mythical concepts of "self"

The Tenant premiered at The Regency Theater in San Francisco in the summer of 1976, and I was beyond excited to see it. Expectations were high, as it had been two years since the release of Chinatown. The Tenant’s chilling teaser trailer (with the soon-to-be-unfortunate tagline “No one does it to you like Roman Polanski”) promised a welcome return to type from the director who scared the hell out of me when I was eleven with what was then...and still remains...my #1 favorite motion picture of all time: Rosemary’s Baby.

The Wide-Angle Distorted Perception Peephole Shot
Repulsion - Rosemary's Baby - The Tenant

 WHAT I LOVE ABOUT THIS FILM 

It's not overstatement when I say The Tenant had me from the jump (pun possibly intended). After the sun-baked Southern California vistas of Chinatown, I was delighted with Polanski’s return to creepily claustrophobic interiors, menacing old people, and his lived-in, off-kilter brand of psychological horror. A movie that hits the ground running—with a dizzying, voyeuristic panning shot of apartment windows, revealing shifting glimpses of both Trelkovsky and Simone Choule staring through curtains at “the real(?)” Trelkovsky entering the courtyard to inquire about the availability of the apartment he already appears to be occupying—The Tenant is a film that wears its weirdness on its sleeve. 

That's the film's composer Philippe Sarde as the theater patron who prefers
watching Trelkovsky and Stella to watching the movie screen. It's a running paradox
in The Tenant that Trelkovsky's privacy decreases as his alienation increases.

Given invaluable, atmospheric assist by Swedish cinematographer Sven Nykvist and French composer Philippe Sarde, Polanski, in adapting Roland Topor’s novel, proves, as he did with Ira Levin’s Rosemary’s Baby, he's adept at making someone else's nightmares seem as though they originated out of his own well-stocked store of personal demons and obsessions. Sharing Topor’s outsider's eye for finding the ominous in the ordinary (both are Paris-born sons of Polish-Jewish immigrant parents), the close-quarters dictates of The Tenant's setting allow Polanski to indulge his trademark canniness in turning living environments into starkly-rendered extensions of a character’s inner dread.  

Roland Topor, the surrealist artist, novelist, and playwright behind The Tenant, played
 Renfield opposite Klaus Kinski in Werner Herzog's Nosferatu (1979). Topor's scatological preoccupations, dark humor, and absurdist worldview find their aesthetic twin in Polanski.

THE STUFF OF DREAMS

Psychological thrillers about personality theft, duality, and the fluidity of identity have fascinated me…forever. Especially when they spill over into possible supernatural/horror territory. Growing up the only boy of five children, parents divorced/mom remarries, Catholic school, gay, shy, and the only Black family in an all-white neighborhood gave me a leg-up in the “Who the fuck am I?” adolescent identity sweepstakes. So, films were my retreat, and movies that (melo)dramatized the puzzle of self: Vertigo (1958), The Servant (1963), Secret Ceremony (1968), Performance (1970), Images (1972), Obsession (1976), 3 Women (1977), Fedora (1978), Dead Ringers (1988), Single White Female (1992), and Black Swan (2010)—were my catharsis.

My recently having had the opportunity to read the novel prompted my partner and me to watch The Tenant last Halloween. My first time seeing the film in several years. This time out, I was struck by how many of the persecutory torments pushing Trelkovsky to the brink of madness (being persistently watched, always having his behavior monitored, instantly being branded a target of suspicion, prejudicially profiled, having his experience invalidated) is kinda like an average day for a Black person living in America. 

The terrorism of racism and "Living While Black" has always resulted in feelings of alienation, isolation, and anxiety among Black people, and movies like The Tenant have been a means of accessing those fears in a broad, generalized context. However, it wasn't until the release of 1995's Tales from the Hood by Rusty Cundieff, and Jordan Peele's Get Out (2017) that I ever saw a director illuminate the anxieties particular to racism and unique to the Black Experience in this country in the form and context of the horror genre.

The American cast members of The Tenant

PERFORMANCES

Polanski started out as an actor (and never stopped, if all those behind-the-scenes photos of him “directing by demonstrating” tell the tale), so I wasn’t really surprised by how effective he is in the role of Trelkovsky. Casting himself very much to type, Polanski essentially IS the Trelkovsky of Topor’s novel...there being the shadow of something unsavory about him even at his most vulnerable. And he's particularly persuasive in conveying the anxiety and jumpy self-absorption that accompanies his character’s intensifying psychotic delusions. 

I've no idea what motivated Polanski to cast so many American actors in major roles in this Paris-set thriller (likely financial in origin, to secure American distribution or wide release). But the overall effect is so discordant it actually feels intentional. The clashing of Trelkovsky’s faint Polish accent against all those flat Yankee diphthongs dramatically emphasizes his "otherness.". At the same time, the incongruousness of the glaringly non-Gallic Shelly Winters, Jo Van Fleet, and Melvyn Douglas only seem to add another layer of wacko to The Tenant’s existing Theater of the Absurd vision of Paris. 

French cinema icon Claude Daupin makes a brief appearance (with Louba Guertchikoff)
 but his mellifluous accent is dubbed over with an affectless American voice 

Unfortunately, a similar decision to have many members of the film's French supporting cast dubbed (poorly) by American actors doesn't fare nearly as well. Certainly, a case could be made that those braying American voices coming out of the mouths of Trelkovsky's boorish friends is a reflection of how he sees them, but I only found it distracting. Polanski's eye for casting people with unusual and characterful faces is as sharp as ever, but hearing those commonplace voices coming out of those unorthodox faces was like having ice water thrown in my face. It jolts me out of the atmospheric dream world I'd rather be immersed in. 

Although sorely underutilized, I adore Isabelle Adjani in The Tenant. I only recently learned that Adjani's voice was dubbed by Dark Shadows actress Kathryn Leigh Scott. Seen here with Sam Waterston in 1974's The Great Gatsby

THE STUFF OF FANTASY

Polanski films are always rich in visual motifs, and The Tenant is no exception. The aforementioned Egyptian details, mummification references, and emphasis on all things cranial. Present, too, are his amplified ticking clocks and distorted perception shots of hallways and rooms (in particular, a fabulous fever dream sequence where Trelkovsky is dwarfed by the furniture in his room).

La Peinture Lure (Hello, Google Translate)
It seems Polanski hired Roland Topor to paint this mystifying poster
that appears frequently and enigmatically throughout the film

But in a film about paranoia, it's simply genius to have so many characters sporting those ginormous spectacles that were so popular in the '70s. They're like portable windows with magnified eyes staring out at Trelkovsky. 

The Tenant is one of my top five favorite Roman Polanski films. It's an intriguing puzzle that yields a different solution every time I watch it.

BONUS MATERIAL

The First-Time Tenant

I moved to Los Angeles in 1978, and my very first apartment was a small furnished single on the second floor of The Villa Elaine Apartments in Hollywood. I was 20 years old, my first time away from home, and I couldn’t believe I was living within walking distance of THE Hollywood and Vine. The rent was $160 a month, including utilities, and I was in absolute heaven. Built in 1925, The Villa Elaine has since been declared a historical landmark. My old apartment now goes for $1650.

My Apartment Is In Here Somewhere
I lived in the Villa Elaine until 1981, moving to a courtyard-view apartment in 1979 that afforded a Rear Window panorama of my neighbors. Note the poster for The Tenant at bottom left

The day I moved into The Villa Elaine was Sunday, June 4, 1978. A date whose significance was compounded by what happened after I’d settled in and kissed my parents (who’d driven me and my blue storage trunk down from Berkeley for a weekend of whirlwind apartment-hunting) goodbye.

To exercise my freedom, I went out to look at my "new neighborhood." My walk took me to Hollywood Blvd., where the movie Grease was having its World Premiere at Mann's Chinese Theater. In those days, onlookers could stand and star-gaze in relative close proximity behind a velvet rope, so I was overjoyed at experiencing a real-life The Day of the Locust moment (minus the apocalyptic carnage) and screamed along with the rest when Olivia Newton-John and John Travolta arrived in a vintage car.

As I walked back to my apartment, the 1977 Rufus & Chaka Khan song “Hollywood” playing on a loop in my head; I was thoroughly over the moon. I couldn’t believe my first night in LA had serendipitously yielded such a quintessential, only-in-Hollywood experience. All of which I, of course, took as an omen that I had found my new home. And I guess it was; June 4th of 2023 will mark my 45th Anniversary as an LA resident.

The Villa Elaine courtyard as it looks today

I’ve lived in many apartments over the years, and I'm happy to say I've never had an experience even remotely similar to what’s in The Tenant.

Scene from "The Tenant" (1976)

Copyright © Ken Anderson    2009  -  2023

THE MAGIC CHRISTIAN 1969

If You Want It, Here It Is, Come and Get It. Mm...Mm...Mm...Mm

State of the World - 2022: The world’s richest men are eccentric billionaires who, proportionate to the degree to which their hoarded obscene wealth could ease human suffering, have fundamentally taken on the role of real-life supervillains.

State of Mind - 1969: Terry Southern’s anti-capitalism satire The Magic Christian – about an eccentric billionaire who spends his money orchestrating elaborate practical jokes exposing the avarice, bigotry, and hypocrisy of the over-privileged classes – is made into a major motion picture.

Peter Sellers as Sir Guy Grand

Ringo Starr as Youngman Grand

One of the nicer things I remember about the late-‘60s was its social and political idealism. From my pre-teen perspective, it felt like young adults all across the country were collectively waking up to the inequities and injustices of society and were serious in their commitment to the belief that change was possible. 

Capitalism, being what it is, was also doing some waking up at this time. In the form of noticing that the disposable income of this sizable demographic was being freely spent on goods and entertainments that reflected their values, supported and promoted their beliefs, and gave the appearance of being, if not exactly one of them, at least at one with them. 

Raquel Welch as Priestess of the Whip
Despite her prominence in the film's marketing, the striking Welch shows up ten minutes before the film is over for all of 30 seconds. Though marvelous-looking, she comes off much like she did in her cameo in the satiric Bedazzled (1967)...looking like she doesn't quite get the joke.    

As usual, Hollywood…sometimes the trendsetter, often a step behind, but only rarely ever in pace with the times…found itself in the position of playing “catch-up” in trying to develop projects that appealed to this newly-recognized audience. But the world was changing so fast that the crunch to meet the market demand for suitably “now” motion pictures only exposed Hollywood’s bloated, slow-moving studio system as ill-suited to compete with the immediacy (and, by extension, relevance) of inexpensively-made independent and underground films. 

Sheer law of averages accounted for the rare youth-market breakout success: e.g., The Graduate – 1967, Bonnie and Clyde -1967, Easy Rider – 1969, and Midnight Cowboy – 1970. But as the major studios were still a bunch of conservative white men well past the age of 30 trying to make a quick buck off of the liberal and diverse “Don’t trust anyone over 30” crowd; more often than not the haste to get “Where it’s at” movies into theaters before they became “Where it was” cultural artifacts, resulted in a glut of big-budget miscalculations like Skidoo (1968), Myra Breckinridge (1970), and Terry Southern's Candy (1968). 

Ewa Aulin & Ringo Starr in Candy (1967)
Counterculture icon Terry Southern (contributing screenwriter for Dr. Strangelove, Barbarella, Easy Rider, Casino Royale) wrote the sex satire Candy in 1958 with Mason Hoffenberg. Buck Henry adapted the script for the truly dire film version. 

Relying heavily on the most exploitable signifiers of youth-cult marketability—profanity, nudity, sex, & drugs—these blatantly pandering exercises in desperation were so arrogantly clueless in their lack of understanding of the very public whose dollars they so cynically courted that they came across as being almost hostile to young people. 

By all accounts, the film version of The Magic Christian started out as a sincere, well-intentioned ideological passion project spearheaded by Peter Sellers (who, in his 40s, had joined show business’ ever-growing ranks of over-age flower children and millionaire hippies). But the finished product wound up illustrating the Grand-ish point - “Nothing is so sacred that it can’t be corrupted by money” in ways not intended. 

Grand & Son
A man who has everything joins forces with a man who has nothing,
and together they set about to prove that "Everyone has their price."

Over the film’s opening credits, we’re introduced to Sir Guy Grand (Peter Sellers), the world’s richest man. Before the credits are over, the unmarried, childless billionaire meets and promptly adopts a homeless man (Ringo Starr), dubs him Youngman Grand, and makes the shaggy young derelict the heir to his fortune. Since the film begins mid-stride and hits the ground running, we never learn what prompts Grand’s impulsive want for offspring, nor what’s behind his mania for using his great wealth to take the piss out of the posh. But it’s certainly not out of the question for us to assume that he's perhaps insane, for it’s something of an anti-establishment movie tradition (a la, King of Hearts – 1966 and The Madwoman of Chaillot - 1969) to depict the lunatics and madmen in our world as the only sane people left. 

Laurence Harvey (in a bit originally intended for David Hemmings)
performs Hamlet's soliloquy as a striptease

The darkly comic “capitalism kills” satire of The Magic Christian was written by Texas-born Terry Southern in 1959, but the climate of counterculture rebellion that was America in the late-‘60s made his episodic evisceration of American excess feel more relevant than ever. At least in theory. 

Peter Sellers had expressed interest in making a movie of The Magic Christian as far back as 1964 while filming Dr. Strangelove (he’d hoped to get Stanley Kubrick to direct). Drawn to what he saw as the satire’s idealistic principles— "It illustrates to the public the truth about power, money, and corruption,” he intoned to a skeptical press— the recently spiritually and politically awakened actor acquired the rights, secured financing, and corralled a slew of celebrity friends to work for scale.

Richard Attenborough as the coach of the Oxford Rowing Team

But in taking four years and some 14 screenplay drafts to reach the screen, a movie idealistically espousing the hippie ethos (signaled by the film’s finale which finds Grand and Youngman choosing “A simpler way,” and opting for a life of vagrancy) felt as though it had arrived a bit late to the party. Close to the 1967 Summer of Love would have been great. During the global student protest year of 1968 perhaps better.

 But the out-and-out worst time for the release of a movie advocating the longhair generation as society’s saviors was in the wake of the two most defining moments signaling the end of the hippie era: the Manson Murders (August 1969) and the Altamont Festival killing (December 1969).

I can’t speak for the UK, but in post-Manson Family America, the notion of a put-on artist staging guerilla acts of protest against the rich to incite anarchy and chaos had lost a great deal of its subversive appeal.

Peter Sellers with friend and fellow Goon, Spike Milligan

Peter Sellers’ involvement assured The Magic Christian would be made, but it also turned Terry Southern’s very American satire into a very British one. Hiring friend and Casino Royale co-director Joseph McGrath to helm and Southern to adapt (with the too-many-cooks assist of Sellers, Magrath, and a pre-Monty Python John Cleese and Graham Chapman), The Magic Christian became (perhaps intentionally) a kind of filmed version of The Goon Show radio program that got Sellers his start in the ‘50s’.

British humor tends to be a little tough going for me anyway, especially when it's very male-centric and sophomoric (I was never a Monty Python fan). But my main complaint with the British setting is that from an American perspective, the targets of Guy's pranks are such obvious prigs and snobs that the satire feels toothless. 

Poking fun at a culture that appears (to us, anyway) to be more openly classist (Royalty, observance of historical traditions, accents denoting class distinctions) is quite different from poking fun at a country that pathologically waves the flag of its egalitarianism when in fact it's ragingly racist, wealth-worshipping, and classist as hell.

John Cleese as the Sotheby's director

Wilfred Hyde-White as Capt. Reginald K. Klaus

WHAT I LOVE ABOUT THIS FILM

I was 12 years old when I saw The Magic Christian in 1970. Then, funny to me meant: Mad Magazine, The Three Stooges, Bugs Bunny, and Laugh-In. Countless trips to the theater to see Casino Royale (1967) and The Party (1968) had cemented Peter Sellers as my #1 favorite comic actor. And, thanks to several years of involuntary exposure to the music and movies of The Beatles (thanks, sis), I was also a bonafide Beatles fan myself. So, of course, I thoroughly loved The Magic Christian. I thought it was hilarious. And my finding it so made me feel oh-so-hip and oh-so-sophisticated.

Christopher Lee
For those still in the dark, The Magic Christian is the name of an elite luxury liner
with an interior straight out of 2001: A Space Odyssey.

Being at that awkward tween-age—socially invisible, politically powerless, desperate to assert individuality—my inner anarchist delighted in the Bugs Bunny/Marx Brothers-style of “comedy of disruption.” As one critic put it, The Magic Christian was all about "...deflating the pompous, punishing the greedy, and discomfiting the complacent." So, in the adolescent spirit of being attracted to anything you’re certain your parents will disapprove of, I reveled in The Magic Christian’s raciness (bodybuilders in skimpy bikinis!); bad taste (the hunting party with heavy artillery); and ham-fisted satire (the Oxford/Cambridge race). It was an issue of Mad Magazine come to life.

The audacious notion of tossing money into a vat filled with blood, urine, and manure and then getting people to wade through it for the free cash would have a lot more satirical bite today if it didn't sound like something the GOP would actually propose to replace Social Security. 

I also imagine that some of the appeal The Magic Christian held for me was that Sir Guy Grand was like an adolescent boy’s wish-fulfillment fantasy of adulthood. The asexual Guy Grand has no interest in either women or men (nudity and sex are things to be giggled at); never has to answer to anyone, and is saddled with none of the pain-in-the-ass responsibilities of being a grown-up. He just gets to spend all of his time hanging out with his best buddy (adoption adding a new twist to BFF) playing games and pulling wise-ass pranks on authority figures. 

Yul Brynner & Roman Polanski

There are times when you've just gotta let an image speak for itself

"Ah, but I was so much older then. I’m younger than that now." -  Bob Dylan

Revisiting The Magic Christian after a nearly 40-year gap was an experience by turns amusing, nostalgic, and bewildering. It was great seeing the movie looking so good on Blu-ray, and I especially got a kick out of the many cameo appearances and discovering what things about the film had stayed with me over the years. For example, it was gratifying to find that the pre-credits sequence (my favorite part of the film) was still as clever as I’d remembered it: a distinguished portrait of the Queen is revealed to be a British 10-pound note, after which the audience is encouraged to sing along to a follow-the-bouncing-ball stanza of the Paul McCarney composition (sung by Badfinger) “Come and Get It.” (How tragic is it that my favorite part of The Magic Christian takes place before the film proper even begins?)

Tangoing bodybuilders Lincoln Webb & Roy Scammell provoke and 
 tantalize the racist and homophobic passengers on The Magic Christian. 

What bewildered me was just how unfunny the film now seems to me. I wasn’t bored, I enjoyed myself, and the film kept my interest, and I still champion the overall idea of the film. But the experience of watching it was entirely laugh-free. Granted, so much of the film’s humor is reliant on shock and the element of surprise, so it can be said that my reaction is at least in part due to my being so familiar with the material.

But that doesn’t account for the benumbing effect of the wash-rinse-repeat satire cycle of the screenplay or the loose-moorings structure of the film itself. It's weird watching an entire film that has no real human behavior in it. At the start of the film, there's a series of crosscuts between the morning rituals of Sellers and Starr that juxtapose and contrast the lives of the haves and the have-nots. There's a sweetness to it that sets the stage for an anticipated humane political polemic that never materializes.

Leonard Frey as Ship's Physician Laurence Faggot (pronounced, Fa-goh)
The Magic Christian -- a movie "The Celluloid Closet" author Vito Russo called "A viciously homophobic film" --never met a gay joke it didn't like. Funny then how it never once addresses the comic or homoerotic implications of a middle-aged man adopting a young man he just met in the park.

Not helping matters is the inconsistent nature of Guy's pranks. The point he's trying to prove to Youngman grows murky as his stunts veer from harmless (turning Shakespeare's Hamlet into a burlesque) to mean-spirited (grossly overpaying a hot dog vendor and insisting on his change from a moving train).

Willy Wonka and the Chocolate Factory (1971)

Bedazzled (1967)

I'm of the opinion that the truest screen interpretation of Terry Southern's Guy Grand is to be found in Gene Wilder's Willy Wonka (think about it...all he does is play tricks on the greedy and self-interested!). And for a good example of the kind of lively, in-the-spirit-of-mischief chemistry lacking in the pairing of Sellers and Starr, I really think Peter Cook and Dudley Moore hit paydirt in Bedazzled. 

PERFORMANCES

I’m gonna lead off by saying that I truly love the look Peter Sellers devised for Sir Guy Grand. Simultaneously dashing and screwball, it’s said that Sellers sought to approximate the look of a young Albert Schweitzer while portraying Grand as a kind of British Groucho Marx. He’s considerably more successful in the former than the latter. I think Sellers is far too inspired a comic actor to ever be uninteresting, so I can’t say I don’t enjoy him in The Magic Christian. But the screenplay doesn’t provide a character for Sellers to play and he doesn’t appear particularly interested in supplying one on his own. So, outside of an accent and a whimsical swath of hair, his Guy Grand very nearly doesn’t exist.

But he's in good company with the charming but wholly superfluous Ringo Starr. In a role not in the book and written with him in mind (contrary to erroneous claims that John Lennon was first considered) I suspect the intention was to supply a little youth-identification for the audience while mining the silent, Chaplinesque quality Starr brought to his well-received solo bits in Help! and A Hard Day’s Night. And certainly, if you saw him in Candy, you know a Ringo Starr with no dialogue is the best possible course of action to take. But, like Sellers, he's not given a character to play and brings nothing to the part but a droopy mustache and Rita Tushingham eyes.

"Well, you know, Youngman, sometimes it's not enough merely to teach. One has to punish as well."

THE STUFF OF FANTASY

At least one aspect of The Magic Christian has not changed a bit for me over the years. The soundtrack to this movie is terrific. I love the infectious "Come & Get It"--particularly the soaring strings instrumental arrangement that accompanies the closing credits. It gave me goosebumps the first time I heard it blaring through the speakers at the movie theater. 

But the song that really stands out as the one I most associate with the film is Thunderclap Newman's youth rebellion anthem "Something in the Air." I think it's brilliant. I heard it for the first time in The Magic Christian theatrical trailer and instantly fell in love. And I'm still crazy about it. One of my all-time favorite '60s songs. In 1973 the singing group Labelle covered it in a version that combined it with Gil Scott Heron's poem "The Revolution Will Not Be Televised." You owe it to yourself to give it a listen...to use one of my favorite Magic Christian quotes: "It'll tighten your wig."

THE STUFF OF DREAMS

Clip from "The Magic Christian"  1969

What keeps The Magic Christian among my list of "tarnished favorites" is that despite not feeling as strongly about it as I did when I was a kid, I tend to think of it as one of the last of the optimistic flower-children/hippie films. The Nixon era of disillusionment and cynicism was right on the horizon and the idealism at the heart of The Magic Christian had already started to be replaced by the snark and smirk of movies like M.A.S.H. (1970).

In the ensuing decades, capitalism has done its job so well that today, social media is full of individuals just managing to get by financially who nevertheless seize every opportunity to be the white knights and front-line defenders of the Jeff Bezos and Elon Musks of our culture whenever a legitimate criticism is voiced regarding the morality of being grotesquely rich in a civilized society that tolerates hunger.

In such an atmosphere it's impossible to completely dislike a movie that associates wallowing in money with wallowing in feces, blood, and urine.

A hippie at heart, Sir Guy Grand has the three-pointed star hood ornament

 of his Mercedes-Benz reconfigured as a peace symbol. 

Copyright © Ken Anderson   2009 - 2022