When re-releasing their beloved E.T. and Star Wars trilogy for a new generation of viewers, Steven Spielberg and George Lucas angered the films' original fans by committing crimes of digital alteration. Spielberg turned government agents' guns into walkie-talkies, removing the few justifiable hints of menace in E.T. Lucas' sins guaranteed him a lower circle of Hell: he added special effects using technology then unavailable to him, which upset purists like me; he changed character motivations; worst of all, he recast an actor in the ghostly final shot of Return of the Jedi (substituting Hayden Christensen, young Anakin Skywalker in the prequels, for Sebastian Shaw, who played the older, unmasked Anakin in the film proper) for the sole purpose of trying to convince us that the second trilogy deserved to be mentioned in the same breath as the first. Granted, these are Spielberg and Lucas' films, and they can butcher them at will, but in making the original versions hard to obtain on home video, it felt as if they were rewriting history. Imagine the rabid anti-smokers digitally redoing Paul Henreid's famous Now, Voyager cigarette lighting scene with Twizzlers.
Lucas and Spielberg collaborated on Raiders of the Lost Ark, a movie I resisted buying on any media until a widescreen version was available. The duo released the entire original trilogy in a DVD box set, along with a bonus DVD detailing all aspects of the filmmaking process. News of the release horrified me at first, as I expected some form of alteration to befall the series, which I could deal with only if it involved erasing the second installment, Indiana Jones and the Temple of Doom. Thankfully, the only thing these guys put their damn dirty paws all over was the title of the movie that started it all. Raiders of the Lost Ark, at least on the box and the DVD menus, became the unwieldy Indiana Jones and the Raiders of the Lost Ark.
People always ask me, "What's your favorite movie?" or "Who's your favorite actor/director?" My opinions have changed slightly over the years, but there is one question I doubt will ever be subjected to the kind of dirty pool changes I've just bitched about: If someone asks me what was the best time I had at the movies, the answer is, and will always be, the day I saw Raiders of the Lost Ark. I read somewhere that every generation gets the James Bond it deserves. For me, that Bond was Roger Moore. Or so I thought. After watching Raiders again for the first time in several years, I noticed how much it plays into the conventions of the Bond genre. There's an opening adventure to establish the hero's feats of derring-do (though this occurs post-credits sequence), an M-like figure (Denholm Elliott) to assign adventures to the hero, a sidekick (John Rhys-Davies) who occasionally provides local information, spectacular action set pieces with suspenseful last minute escapes, and a feisty woman to add eye candy for the adolescent boys. Raiders has all of these, recasting and returning the Bond formula to its earlier, more chaste incarnation in the serials George Lucas loved as a kid.
Raiders has an odd pedigree and an even odder legend of its creation. The story is credited to Lucas and Philip Kaufman, two outer space-loving guys, and written by Big Chill-helmer Lawrence Kasdan. Kasdan had just worked with Lucas prior, reshaping Leigh Brackett's script for The Empire Strikes Back. The idea for the script came, according to both Spielberg and Lucas, from stories Lucas would tell about a hero named after his dog. After Close Encounters and Empire, Raiders came into being with Tom Selleck as Indiana Jones. Thanks to CBS, however, Selleck was unable to fulfill his obligation to the feature, leaving Harrison Ford the opportunity to create another trilogy-based character who will live forever. Selleck looks more like a serial character than Ford, but this would have been a different movie if Magnum P.I. hadn't been contractually bound; Indy would have been more suave and less dangerous.
Speaking of danger, Mr. Jones can't seem to stay out of it. Raiders opens with one of the greatest sequences ever committed to film, a mini-masterpiece of storytelling and editing that establishes the character's motivations, enemies, skills, flaws and temperament better than pages of exposition. Indiana Jones is on some kind of mission in the jungle, looking for an artifact that its prior owners have suitably booby-trapped. Jones shows his vast knowledge of archeology early, preventing his subordinate (a pre Doc-Ock Alfred Molina) from stepping on the same fatal booby trap that will later repay his underling's treachery. Indy retrieves the idol he is seeking, but sets off the ancient burglar alarm in the process. What happens next is thrilling: Indy outruns poison arrows, his guide's treachery, and a boulder the size of Jupiter. Just when you think our hero's home free, he is then robbed by his arch-enemy, a Nazi named Belloq (Paul Freeman). Belloq is armed with far more natives than Indy is, and Jones doesn't speak their language. This leads to even more running, a quick escape, and the movie's revelation that Jones has ophidiophobia.
Raiders of the Lost Ark has little time to stop and tell you All About Indy. The film's dialogue sequences seem to be impatiently waiting for the action to begin; the storyteller is speeding up the tale to get you to the good parts. This isn't a criticism, as Kasdan's script moves through the important details and Spielberg's camera provides reminders by mirroring scenes or repeating pieces of earlier dialogue. Raiders reveals a lot about its characters by showing rather than telling. When we meet Marion (Karen Allen), Indy's former love interest and the daughter of his mentor, she is drinking people under the table at the bar she owns. This seems like a throwaway character trait at first, like the skill a Bond girl is given to hide that she's really just fodder for the hero's loins. Indy's character even seems to overshadow her (literally at one point—Spielberg reintroduces Marion to Indy by projecting his shadow on the wall behind her). Yet in a later scene, that throwaway detail becomes a major plot point, and Marion becomes more complicated than any Bond girl ever could be.
In their first scene together, Marion and Indy provide us with enough detail to invest in their relationship. They talk quickly, for as soon as Indy shows up looking for an artifact Marion's father used to own, so do the Nazis. The chase is on, with Marion as Indy's self-proclaimed "goddamned partner" in search of the Ark of the Covenant, a large MacGuffin that turns out not to be a MacGuffin after all. During the course of the film, Marion saves Indy and, to balance out the show for those teenage boys who get fidgety when a woman is effective, Indy saves Marion. Of the three women Jones encounters in the first three films, Marion is the most interesting and the least aggravating. The filmmakers were wise to bring her back for the fourth film, if only to save me from Cate Blanchett's Natasha Fatale.
The original trilogy's penchant for strange sidekicks for Indy also starts here with a Benedict Arnold of a monkey. The monkey latches onto Marion and Indy, then provides details of their whereabouts to their enemies. Kasdan and company find a clever use of the monkey; we hiss at him at first, but his accidental redemption saves Indy from a literal date with death. Later sidekicks will include the annoying Short Round in the second movie and the film's acknowledgement of its Bondian lineage, The Last Crusade's Indy Sr., Sean Connery.
I read an interview with Spielberg where he mentioned that he probably wouldn't have used the Nazi plotlines if he'd made the original trilogy later in his career. (Thank God he didn't digitally replace them with gigantic talking walkie-talkies on the DVDs.) This partially explains why the newest installment of the film, the forthcoming Indiana Jones and the Kingdom of the Crystal Skull, is set in the postwar era. The Nazis support the premise that Raiders is a throwback to a time when they were the villains to be mocked and hated in films and cartoons; Belloq's bespectacled lead henchman, Toht (Ronald Lacey), is truly menacing in every scene in which he appears. At the same time, though, the film's bad guys are permitted a little complexity. Belloq is allowed some form of identifiable and relatable human failing—it seems he really is taken with Marion and that clouds his judgment. He has a scene of dialogue where he gives Indy the standard-issue "we're two sides of the same coin" speech, but by film's end, I realized that he was right. If the Nazis hadn't opened the Ark of the Covenant when they got it, wouldn't Jones (or his benefactor) have done so himself, inheriting the splitting headache that Belloq eventually earns?
Enough details and ramblings. Why Raiders remains my favorite time at the movies is simply this: It is damn exciting, technically crafted by Lucas, Kasdan, Spielberg, editor Michael Kahn (who won an Oscar for this) and composer John Williams into a well-oiled machine with well-timed shocks, how-did-he-do-that escapes and gory mayhem. Lucas may have re-edited so that Han Solo doesn't shoot first, but Spielberg still allows Jones to commit the overly ruthless execution of the Nazi driving the Mercedes Benz whose ornament Indy thrillingly hangs onto in (for me) the iconic shot of the film.
As the ornament bends and Ford's facial expression becomes more panicked, you can feel the movie pulling you to the edge of your seat. Kahn's editing, Williams' music, the stunt work and Spielberg's direction conspire to grab you by the windpipe. This is great moviemaking, and Ford holds the entire contraption together. After playing Han Solo, his casting served as a form of shorthand, telling audiences to expect an adventurous type with a sense of humor who doesn't play by the rules; yet this same expectation allows Ford to play with the more subtle details of his character. When a student in Indy's archeology class sends him a message with her eyelids, Ford seems genuinely taken aback—his "OH NO SHE DIDN'T!!" expression is great—and Ford's looks of frustration whenever Indy has been bested have a boyish "Aw, shucks" charm that shines through the cracks of the character's seemingly impregnable façade.
The much maligned (and deservingly so) Temple of Doom gets a lot of flak for being violent, but Raiders is equally violent. The tone is different, however, and that carries a double edged sword. Doom is far darker, and the violence takes on a more appropriate, accurate sense of its disturbing nature, but in doing so it pulls the series into a place it didn't seem designed to go. Why thrill us with mayhem only to slap our hands for enjoying it later?
The Odienator lurks occasionally around The House Next Door and can be found most Wednesdays sparing no one at Movies Without Pity.
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Childish Things: Indiana Jones and the Temple of Doom
Indiana Jones and the Temple of Doom has the series' simplest plot, most annoying love interest, most casually racist and imperialist attitudes and most grotesque imagery (Doom and its summer-of-'84 blockbuster cousin, the Spielberg-produced Gremlins, sparked the creation of a new MPAA rating, PG-13). At the same time, though, it's the most viscerally intense entry in the series and the most wide-ranging in its moods, spotlighting the imaginations of Spielberg and his co-producer, George Lucas, at their most freewheeling. It's a blast from the id—like Close Encounters, 1941, E.T. and A.I, a rare instance of the director appearing to construct images and situations for his own private reasons, rather than keeping his eyes and ears attuned for signs of viewer discontent.
Spielberg was shocked by the negative response to the movie (robust box-office notwithstanding) and subsequently characterized it as a miscalculation, even a mistake; it's surely no coincidence that he followed Doom with back-to-back adaptations of critically acclaimed historical novels (The Color Purple and Empire of the Sun) and returned to the Indiana Jones saga with The Last Crusade. The latter has charm and heart, but compared to Doom, it's mild stuff—a salve for Indy fans that still felt burned. Doom does whatever it pleases, even if it means chucking commercial cinema's knee-jerk insistence on "plausibility"—a requirement Spielberg and Lucas observed whenever possible in the innately preposterous Raiders—out the nearest window.
The film declares its "What the hell, let's try it" swagger in its first two shots: (1) a dissolve from the Paramount logo to a brass mountain-emblazoned gong on a Shanghai nightclub stage being struck by a burly ringer, and (2) a whip-pan from the ringer to the nightclub's main stage, which dollies into the stage's central prop, a dragon statue with a mouth that disgorges our heroine, the nightclub singer Willie Best (Kate Capshaw, the soon-to-be second Mrs. Spielberg). As Douglas Slocombe's camera keeps rolling (this is a surprisingly long shot), Willie sings Cole Porter's "Anything Goes" in Mandarin, addressing the lyrics to the viewer, not the nightclub patrons, and capping the third "Anything goes" with a knowing smile into the lens. Then she turns her back to the camera and leads us through the portal, revealing a backstage area big enough to accommodate a Busby Berkeley-style all-gal chorus line.
What are we looking at? Is this an unseen spectator's fantasy? Willie's grandiose daydream? An alternate reality? It's no real-world nightclub routine, that's for sure. What stage director in his right mind would choreograph a dance routine in a style that's not theatrical but cinematic (the dancers obviously arranged for an unseen movie camera's benefit), and stage it in a room that the club's patrons can't even see? Anything goes, indeed.
Spielberg and his partner Lucas always worked very close to their subconscious minds; with Temple of Doom they outdid themselves, for better or worse. Raiders promises extreme brutality, then either averts its gaze (envisioning a German strongman's decapitation-by-propeller by showing blood hitting a fuselage) or serves up a sight gag instead (Nazi torture master Toht hauling out what one assumes are nunchaku, then folding them into a coat hanger). The supernatural blowout finale plays less as pornographic gore than supernatural spectacle: God's punishment as sound-and-light show. Doom starts out in more or less the same helium-high action mode as Raiders, but stirs in wacky slapstick and surrealism, then piles on nightmare logic: by its midpoint, a seeming escapist action picture has become a horror film.
Set in 1935, a year before the events of Raiders, Doom kicks off in a Shanghai nightclub (Club Obi-Wan, alas) with a business-deal-turned-brawl between Indy and some gangster patrons; then it moves lickety-split through a tire-squealing car chase and a should-be-escape via cargo aircraft that becomes yet another nail-biting setpiece when the pilots (the gangster's minions) wait until their passengers—Indy, Willie and Indy's boy sidekick, Short Round (Ke Huy Quan)—fall asleep, then dump the fuel and bail out over India, forcing our heroes to sky-dive on a raft that becomes a makeshift bobsled that carries them down a snowy mountainside and lands them in the Ganges, which spirits them over a waterfall and deposits them near a village plagued by a Thuggee cult that stole their mystical Sankara stone and their children.
Doom's first 15 minutes are even more exhausting than the sentence you just finished reading; many viewers find its jumbled energy as grating as Capshaw's bimbo-in-peril shrieks. A major complaint—admittedly one among many—is that because Doom occurs in a Looney Tunes dimension in which humans can leap from a crashing plane on a raft, slalom down a mountain and dive off a waterfall without sustaining a scratch, one can't get too invested in what happens; if anything goes, nothing matters.
I see the point of such gripes, but for me, Doom's sheer audacity remains a tonic. As I've written elsewhere on this blog, Raiders was the first film that made me realize that movies were directed: that they didn't just appear mysteriously on theater screens fully-formed. Doom was just as significant to me as Raiders and in some ways more important, because it was the first contemporary escapist picture I'd seen that struck me as unquestionably the work of an artist—a snapshot of the contents of the director's head. That realization—prompted by Doom's Buster Keaton-style action choreography, with runaway mine cars literalizing the notion of movie-as-roller-coaster and lines of henchman toppling like dominoes—entranced me as deeply as the more measured kineticism of Raiders. Spielberg, Lucas and their screenwriters, Williard Huyck and Gloria Katz, spark sense memories of the unfettered free-association that humans rarely enjoy past childhood. Seeing the film reminded me of what it felt like to be eight or nine, shoehorning seemingly incompatible objects and characters (say, a Shogun warrior, Star Wars figures and Tonka trucks) into the same willy-nilly plot.
Yet Doom is remarkable not just because it evokes the id-play of childhood, but because it destroys that same innocence on behalf of a story that's as much a fable of maturation as The Last Crusade. Raiders puts a smile on your face, and the prequel wipes it off: to quote Trey Wilson in Raising Arizona, that's its whole goddamn raisin d'etra.
Doom's fairy tale-dark vision is presaged by the village scene in which a wizened shaman recounts how representatives of an ancient, reawakened evil, the Thuggees, stole their children along with a sacred Sankara stone. Then it moves through a juvenile "Can-you-top-this?" phase: a gross-out palace dinner where decadent pashas dine on snakes, beetles, eyeball soup, and chilled monkey brains; a sex farce interlude between Indy and Willie that climaxes with Indy's near-strangulation by a Thuggee assassin and Indy and Short Round's narrow escape from a bug-infested spike chamber. Then the film descends (narratively and geographically) into more sinister terrain, an underground lair in which Thuggee boss Mola Ram (Amrish Puri) rips still-beating hearts from the chests of sacrifice victims and then dunks them (still alive, somehow!) into boiling lava while child slaves toil in diamond mines overseen by whip-toting goons.
Doom signals each stage of its descent into horror with an unambiguous cue—starting with the opening sequence, which finds Willie entering the nightclub through a dragon's mouth (the mouth of Hell), then leading us back through it to reveal an unseen secret universe. (The Busby Berkeley set is to Club Obi-Wan as the Thuggee lair is to Pankot Palace.) When the travellers' raft arrives at the devastated village, the film announces its shift into mystical/menacing mode by slow-dollying into a tight close-up of the shaman: his grim face signals his people's misery and his determination to end it by treating a grave-robber as a liberator. (When Indy suggests that chance brought them here, the Shaman laughs, insisting it was prayer.) At the start of the temple section, Indy descends from a protected perch to the main platform of the Thuggees' sacrificial altar to swipe the Sankara stones, then pauses to stare at human skins stretched out like shawls (a Holocaust image); the rack-focus from Indy's face to the skins and back is accompanied by off-camera wails of agony.
The film's next section is the nastiest, depicting Indy and Short Round's torture by the Thuggees; Indy's conversion to evil by being force-fed a potion contained in a skull-shaped pitcher (its mouth spigot delivering a figurative kiss of death); Short Round's brief stint as a diamond-digger terrorized by vicious slave-masters; Willie's near-deep-frying in the Thuggee lava pit (it's not necessary for Mola Ram to tear her heart out; the sight of Indy enslaved by the dark side suffices), and Short Round morally and physically re-awakening Indy by searing his side with a torch while crying, "I love you!" (Short Round's action is the antidote to Mola Ram's poison—a moment foreshadowed in the opening sequence, which finds Indy accidentally ingesting poison and then scampering after a vial containing the antidote.)
It's easy to dismiss Doom as a parade of bizarre, sometimes wantonly cruel setpieces, set in a xenophobic fantasy version of Asia that's as untethered from cultural reality as Edgar Rice Burroughs' Tarzan stories. (One could argue that Indy and Willie are unflattering national stereotypes, too—caricatures of American self-interest—but because they're the film's romantic leads and are ultimately more sinned-against than sinning, the defense won't wash.) Yet there's method in the film's madness: more than anything else, Doom is a sordid-fantastical origin story about trivial people deepened by trauma. Its intent unfurls during the first village sequence, beginning with the shaman's spooky riverbank close-up and accelerating with the arrival of the escaped slave boy who collapses at Indy's feet.
The adventurer's reaction is unlike any we've seen in this film or in Raiders: shock, helplessness and seemingly instinctive, involuntary tenderness. Then Indy examines a scrap of cloth the boy carried—emblazoned with a painted image confirming that the stone taken from the village was one of the fabled Sankara stones, and therefore quite valuable—and his face is animated by a nearly demonic greed as he says, "Sankara." (Ford's expression here is—intentionally I think—similar to Indy's expressions in the sequence where's he's ingested the potion.)
The subsequent scene on the hilltop (marked by the appearance of one of Spielberg's signature shooting stars) is more complex than it initially seems. Short Round tells Indy that the boy was a slave who escaped from Pankot Palace. "What are we going to do, Dr. Jones?" he asks, meaning, "What are you going to do about these children?" Indy, who was clearly discombobulated by the slave child, tells Short Round they're going to Pankot to recover the lost Sankara stones. "What is Sankara?" Short Round asks. "Fortune and glory, kid... Fortune and glory," Indy replies. But note his tone of voice: it's flat, almost monotone, arguably the least expressive line reading in either of the first two Indy films. One could write it off as a bum take that somehow found its way into the final cut. But if one places it within the movie's clearly intended context—an origin story about a freebooting rascal remaking himself as a righteous hero—it seems not just intentional, but inevitable, perhaps even the key that unlocks Indy's iconic persona.
When Spielberg described the movie as Indiana Jones Goes to Hell, he wasn't kidding. The dragon's mouth, the banquet hall decorations, Mola Ram's skull paint and sash, the evil-Indy poison, the magma pools and the interior of the barricaded mine-car shaft are all the same hellish red. The movie is a crucible in which the hero is melted down and remade. It introduces Indy as a tuxedoed, single black-marketeer, a man so mean he tries to force payment for a job by threatening to stab a woman with a fork. The film's emotional zenith finds Indy dying a figurative (moral) death after ingesting the potion and succumbing to a sinister sleep that literalizes the moral sleep in which he had previously existed; he is reawakened by love (corny, but that's how it plays) and emerges a new Indy, a man less interested in personal gain ("fortune and glory") than restoration (telling Indy and Willie, "let's get out of here... all of us"). This evolution, too, is foreshadowed in the film's opening nightclub brawl: while Indy fumbles after the antidote to the poison he drank, Willie simultaneously grasps at the diamond that the gangster boss gave Indy as payment for his grave-robbing—a diamond that means nothing to a man on the brink of death.
Doom ends with Indy liberating children from slavery, reanimating a nearly-dead countryside and entering (for the time being) a facsimile of a nuclear family. Returning the Sankara stone to the shaman, Indy says quietly, "I understand its power." The trip to hell and back burns off Indy's selfishness and foregrounds the decency and sense of moral responsibility he once sublimated. A single man-child goes to Pankot Palace and returns as a family man reuniting lost children with their parents. In its madcap-picaresque way, Indiana Jones and the Temple of Doom echoes 1 Corinthians 13:11: "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things."
Flash back to that starlit hilltop: given what Indy is about to experience, the changes that are about to be beaten and burned out of him, his rote pronunciation of "fortune and glory" makes sense. He's about to do the right thing for the wrong reasons. "Fortune and glory" is the lie that the old Indy has to tell himself, in order to give himself permission to start the adventure that will birth the new Indy: a man willing to risk his life for principle. Nestled in the midst of Spielberg's most disreputable action movie is one of the most psychologically true moments he's ever filmed—a moment in which a man's life changes and he doesn't even know it.
Matt Zoller Seitz is a filmmaker and Editor Emeritus of The House Next Door.
The title promises an epic kind of finality, so it's only fitting that Indiana Jones and the Last Crusade opens at the proverbial start of its globetrotting protagonist's career. Clad in Boy Scout uniform, emerging from the shadows—both geographically literal and Fordian symbolic—of Utah's craggy Moab arches, Henry Jones Jr. (River Phoenix) is all raw energy and American pluck, his ideals, as so often in Spielberg, potently reduced to an oft-repeated phrase ("It belongs in a museum.").
He's a knight-in-training, a quintessentially Western conqueror—enough of a freethinker that he gets by moment-to-moment, but still subservient (and often unknowingly) to a power structure greater than himself. His true instincts (all throughout his life) are base, improvisatory, brutal: the scoutwear here is as much a guise as the suit and spectacles he'll adopt as an adult academic. As he makes off with the jewel-encrusted Cross of Coronado, he sheds (or shreds) the trappings. The hat goes flying, the clothes become tattered, caked with dirt and blood—experience sticks, makes its mark, sculpting the boy into the man.
A circus train is the conduit between Jones Jr.'s past, present, and future—it's the three (soon to be four) film series' madeleine in the tea, a remembrance (and a search) unburdened by time. Here, car by car, is the Jones legacy in miniature: a crate of snakes burrowing their way into, and unlocking, a fear-tinged subconscious; a rhino's tusk, wittily placed so as to suggest a stunted, yet perpetually unbridled sexual urge; a lion (king of the jungle vs. usurper of the throne) to be tamed by bloodletting whip; and a magic box, a caboose-residing deus ex machina, that leads (per P.T. Barnum) to a great and expansive unknown. "Damn," says Jones' antagonist Fedora (Richard Young), as his quarry, prize in tow, runs off into the deserted distance. Then, same shot, a smile: beaming, ever-widening—the sacred melded with the profane.
Home, then, to father, so disinterested in his son's adventures that he resorts to a dunce cap exercise ("count to ten... in Greek"). With no common ground on which to meet, they separate, Jones Sr. muttering to himself a selfishly guarded epiphany-cum-invocation ("may he who illuminated this, illuminate me"). The "rightful owner" of the cross comes calling, the town sheriff in his employ (no place, here, for idealized figures of authority). Jones Jr. relinquishes the prize, but gains something, perhaps, far more valuable. "You lost today, kid," says Fedora (suddenly a surrogate), "but that doesn't mean you have to like it." He crowns him with the iconic chapeau, shadowing the fresh-faced youngster and bringing out, in a years-spanning jump cut (simple, resonant, sublime), the world-weary adult (Harrison Ford). No longer "Junior," henceforth Indiana Jones.
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It's tempting to call this sequence Spielberg's finest achievement, though the hyperbole, let's admit, would be entirely personal, hardly supportable by fact. But: "Archaeology is the search for fact," says Professor Indiana Jones in one of Last Crusade's early scenes, "not truth"—a statement, an ideology, easily proven within the walls of academe, less so in the complicated hash of the world at large. The facts, then (at least to me), are these:
In terms of purity (of theme, rhythm, meaning, metaphor, and movement), Spielberg never tops his opener, though I don't think he's out to. Coming as the third panel in a masterful triptych which includes The Color Purple and Empire of the Sun, Last Crusade is quite apparently a fade-out, a slow diminuendo—trace the bell curve from Color Purple's orgasmic explosion of community, through Empire's sustained cri de coeur for childhood lost, to Last Crusade's end-credits ride into (a Spielberg favorite) a perspective-obliterating sunset. "The search for the cup of Christ is the search for the divine in all of us," says Indy's confidante Marcus Brody (Denholm Elliott), just before they embark on a quest, initiated by Indy's missing father (Sean Connery), for the Holy Grail. That suggests a journey both outward and inward (what we see, what is hidden, and, resulting, what comes to the fore) that Spielberg and his collaborators—among them, George Lucas and Menno Meyjes on story, Jeffrey Boam on script, John Williams, as ever, on score, Douglas Slocombe, final film, on photography—consistently parallel and explode onscreen.
This push-and-pull between the secular and the spiritual is perhaps best embodied by the Venice locale where Indy, Marcus, and Dr. Elsa Schneider (Alison Doody) begin their crusade—a library housed in a former church. Using clues gathered from both his father's grail diary and a stained glass window depicting the Christian trinity, Indy uncovers the edifice's heretofore unspoken "truth." "X marks the spot," he smirks, pointing at a hidden-in-plain-sight Roman numeral, and sheepishly contradicting, though not canceling out, a formerly confident classroom pronouncement. Per Roland Barthes: "... the subject gains access to bliss by the cohabitation of languages working side by side: the text of pleasure is a sanctioned Babel." In a sense, then, this crusade is about the co-existence, and the acceptance, of the multiple natures within and without.
Thus, when Dr. Schneider is revealed as a two-faced antagonist (during Indy's rescue of his father from an Austrian castle), it comes as something of a meta-shock considering the Marions and Willies of yore. The love in this Indiana Jones film is familial rather than sexual, though Spielberg complicates, or better, perverts it by having Schneider be the sensuous, Mata Hari-like link between father and son. It's poisonous, yes, but it cuts both ways: when Indy (disguised as Gestapo) seeks her out during a Berlin book-burning rally, they have a brief semantic argument (all sound and fury) before coming to the plangent philosophical point: "All I have to do is squeeze," says Indy, his hand violently at his former lover's throat. "All I have to do is scream," she whispers. Neither of them does—the acknowledgment is enough.
This collision of ideals (cloaked in and revealed by threats) leads to an indelible punchline, as Indy comes face-to-face with Der Führer himself (Michael Sheard). Two creatures of myth (one fictional, one horribly real) stare each other down, silently, mysteriously, iconically (fatherland locking eyes with a cautiously defiant snake in the grass). The grail diary exchanges hands, but Hitler can't see the forest for the trees—he's an image man, plain and simple, and must maintain an immediate illusion of power. Unknowingly, he inscribes the very thing that would give him all he purports to desire; he makes his mark on the quest, but, by that action, is brought down to earth and put in harsh perspective. The only thing that might have deepened the gag would be to have Riefenstahl on hand, filming the exchange and setting the epitaph in emulsified stone (reportedly, the wonderful, horrible Leni was indeed present in an early rough cut).
"What do you want to talk about?" asks an indignant Jones Sr. of his son, both of them sharing a quiet moment on board a zeppelin. There are innumerable lost years here, but Indy "can't think of anything" to bridge the gap. Our turmoils, Spielberg seems to say, are mostly our own creations. And besides... in this world, action (whether by plane, car, boat, gun, or tank) always intrudes on the chatter. So it is more the pregnant pause, the sidelong, tossed-off glance that reveals the profound truths, as when Jones Sr. (ever the bookish fish-out-of-water) lets loose a flock of seagulls to bring down a Nazi fighter plane. He proudly quotes Charlemagne ("Let my armies be the rocks and the trees and the birds in the sky") as he walks past his son with the knowingly smug look of an educating elder, but Indy looks after him with a genuine surprise and a determined love, the gulf of time collapsed, even if only by a fraction.
Abysses abound in Last Crusade (it's in one of these very crevasses that Indy comes to his ultimate, life-altering realization). But first: "It's time to ask yourself what you believe," says suit-and-tie baddie Walter Donovan (Julian Glover), just before he sends Indy off (a bullet to his father's gut as blackmail) on the journey's final leg, which encompasses a trio (a trinity) of challenges—essentially to be humble before, walk in the name of, and leap for the glory of God. Not to say that Indy becomes a blind believer: he's as secular as they come, but it's this quality of to-hell-with-it openness that helps him to recognize the mortal realities of the tasks before him, without dismissing their simultaneous otherworldliness. (In Spielberg's oeuvre, the mundane and the metaphysical feed off of and into each other as surely as do the dual forces of commerce and art.) Indy's earthbound wisdom and perseverance (in concert with his trust, when called for, in thaumaturgy) grants him entrance to a small antechamber inhabited only by a centuries-old knight of the Crusades and numerous, shimmering chalices (photographed so as to seem both tantalizing and pornographic).
As Hitler was oblivious to the power of the grail diary (seeing only kindling or a blank space on which to scribble his devil's mark), so Donovan, a more placidly powerful antagonist, is blinded by the Grail's own purported beauty. He lets Dr. Schneider pick out the supposed cup of Christ (true to the character, a smirk flickers across her face, as if she might intentionally be choosing in error) and then drinks from it without question. His hubris, his unfailing certainty, does him in. Per the old knight's warning, the false grail takes Donovan's life from him, drying him to brittle bone, a Nazi button insignia emerging from his ashes as the only enduring remnant/legacy. Indy grasps the implication (the fact, if you will): that myth and spirit are too often couched in glittering terms. Symbols and signs must be brought down to earth, but, befitting the archaeologist's credo, the mystery must remain intact. So it is: the Grail is actually the humble cup of a carpenter, and its promised gift of eternal life is given with little pomp and circumstance, merely a kindly nod and assent from one in the know ("You have chosen wisely," says the knight).
Son and father (the latter healed by the Grail's mystical powers) now connect over the artifact, a fleeting moment, for how can the end of a quest (of even, so it seemed at the time, a film trilogy) compare to the journey itself? What it begets is one last challenge. For Indy's immortality, even if canceled out by Dr. Schneider's selfish removal of the Grail from its sacrosanct resting place, is assured on the level of cinema. The character will live on, even if he, now hanging over that aforementioned abyss, reaches for the Grail and dies the death of an object-besotten conqueror. These too, it would seem (the Grail and Indy both), belong in a museum. Father breaks the spell, addressing his son on terms both reel and real:
"Indiana... Indiana... let it go."
The choice to live on, even beyond the borders of the current quest, is the better one. So the family reunites, connected in bliss, in transcendence, in—per Jones Sr.'s own words (his bookends)—"illumination." But old habits die hard: Indy's moniker, no longer needed for redemptive purposes, is brought down to the level of dogs (as long as life courses through us, we tread both great heights and great depths). The prickly status quo returns, but the just-passed, irrevocably etched experience remains—even if only, for the immediate moment, below the skin, hidden from view.
Now only twilight and sunset. Illumination fades; the self annihilates in silhouette. And all (father, son, and spirit) is one.
Keith Uhlich is Editor of The House Next Door and a contributor to various print and online publications.