Die Milchstraße

The Milky Way is set in comparatively modern times. Two vagabond pilgrims make a journey to Spain. Specifically, to Santiago de Compostela. The remains of James the Apostle were thought to be interred there. On the way they meet various characters from different time periods. Including Jesus, the devil, the Virgin Mary, Jesuits, Jansenists, the Marquis de Sade, assorted clerics and a prostitute. All provide vignettes in which points of heresy are debated. People are routinely condemned to death or challenged to duels based on the fine shading of the wording of faith. It runs like a cross between Pilgrim's Progress and The Canterbury Tales, with just a touch of Life of Brian in passing.

But what puts the Milky Way in a class apart from most films of its ilk – even reverent biblical epics – is its careful adherence to the wording of the theological debates running through Christianity's history. According to Buñuel (who deserted Catholicism for atheism at the age of sixteen), "Besides the situation itself and the authentic doctrinal dispute it evokes, the film is above all a journey through fanaticism, where each person obstinately clings to his own particle of truth, ready if need be to kill or to die for it. The road traveled by the two pilgrims can represent, finally, any political or even aesthetic ideology."

Strangely, the film was welcomed on release both by Buñuel's anti-religious following and (to his embarrassment) the The Holy See itself. According to his biographer, Buñuel had planned for many years a film that would affirm his atheism, the intellectual scepticism he held towards a church he had renounced in his teens. Director and producer compiled a list of apostasies and repression and concluded that most heresies came from six areas of doubt: (1) The double nature of Christ. Was he God or man? God and man? God pretending to be man? (2) The Trinity; how can three natures co-exist in the same entity? (3) The Immaculate Conception. Mary, a virgin, was nevertheless Christ's mother. (4) Transubstantiation. Can bread literally become the body of Christ? Is this just a metaphor? (5) The problem of God's omnipotence. Is God all-powerful? If so, do we enjoy free will? (6) Evil. Did God create evil? "The list suggested no obvious structure, so they simply dramatized incidents illustrating the heresies, linking them with a pair of wandering modern pilgrims."*

Now if you've read this far, you may well already be interested in theology, whether as a believer or atheist, but it highlights one of the big shortcomings of the film. The psychopathology of Christianity is mainly of interest to its own theologians. While the film will just about hold you if you have already pondered such questions, others may be wondering why he spent so long dwelling on such bilge. Having dispensed, he claims, with such imponderables, is he simply exorcising old ghosts from his early teens? One religious-based reviewer wrote: "Whilst it's certainly sceptical about Christianity, the fact that it's been written by people who know their Catholicism inside out, and are not afraid to make a film that is inaccessible to those do not, means the film at least deserves some respect even if ultimately we disagree with its, somewhat tenuous, conclusions." It is a position with which I could only guardedly agree.

"One thing troubles me," says a young acolyte in one of the film's Spanish Inquisition periods. "The burning of heretics – may it not go against the will of the Holy Spirit?" The inquisitor replies, "It is the secular justice of men that punishes them. Not because they are heretics but for their sedition." Pushing his luck, the acolyte counters with, "But then, those whose brothers have been burnt will burn others, and so on. Each one believing he possesses the truth. Why these millions of deaths?" A stern glance and the acolyte desists – before he too is cast to the flames. (The logic seems more applicable to the constant conflicts between Islam and Christianity – or at least Palestine and Israel. In terms of burning people, the Catholic Church triumphed over every other brand of Christianity with unfettered brutality.)

Perhaps Buñuel found it amusing or even instructive to make this film. The millions of deaths, and the fanaticism that led to them, is not condemned. To the believer, perhaps they were God's will. But to this reviewer at least, Buñuel maybe falls short of his usual high achievements in elevating the good or bringing down hypocrisy. The Milky way is clever enough – even erudite – but ultimately an intellectual exercise rather than the powerful film it could have been.

*(nb - six areas of doubt are quoted from Baxter's biography of the director)

-He who commits sacrilege with an impious movie.

-Let him be an anathema!

By the late sixties,Louis Bunuel,who was an atheist,thanks to God,did not take himself seriously anymore.However this work ,"Le Charme Discret de la Bourgoisie" "Le Fantome de la Liberté" or "Cet Obscur Objet du Désir" were not that much different from "Nazarin " "Simon du Désert" "Viridiana" or "La Mort en ce jardin" .One thing Bunuel's oeuvre does not lack is unity.

"La Voie Lactée" deals with religion.If you've been brought up a catholic,if you have a good knowledge of the gospels ,it can help you appreciate such a film crowded with incident,taking place far away on a road with two pilgrims on their way to Spain (St Jacques de Compostelle),or long ago in Jesus Christ 's times.There is an ironical "documentary prologue" at the beginning of the film - a trick the great director had already used in "Hurdes" when,out of the blue,he began a lecture on the mosquitoes.And if the message is not clear enough,the last message reads "all documents,theories and quotes from the gospels " are historically accurate! In his final movies,Bunuel shows his great sense of humour;Jean-Luc Godard ,he is not.He is so much better!An intellectual director whose work is accessible to anyone.Whatever he films,a spoof on the wedding feast at Cana or George Marchal fighting a duel with Jean Piat (and one of them saying " My liberty is a phantom!!!) because of a disagreement about theology, students cursing the heathen ,he rules.

Bunuel tackles the Christian dogma :his priests and holier-than-thou characters such as the butler in front of his luxury buffet or the headmistress of the chic girls school are often contradicting what they said before .And the humble people they meet ask sometimes relevant questions ;dig this one: "what will become of the host (our Lord's body) in the human stomach?".And Bunuel does not confine himself to the Christian religion:"nowadays",the vicar says,"the entire world is catholic! " "What about the Muslims?the Jews?" "The Muslims ARE catholics;so are the Jews ,mainly the Jews." The scene of the crazy priest might have been borrowed from the Fernandel sketch of "Le Diable et Les Dix Commandements " by Julien Duvivier (1962).The scene at the inn,-perhaps inspired by Autant-Lara 's anti-clerical "L'Auberge Rouge"- with its priceless tale of a Virgin Mary's miracle and the mystery of the passing of the hours of the night will be used again in the "Fantôme de la Liberté" with gusto.

The cast is a who's who of the French actors of the era:Laurent Terzieff,an intellectual thespian ,is cast against type as an uneducated tramp (but the films suggest he might have been a revolutionary man);Edith Scob is the perfect Virgin Mary;Delphine Seyrig, the future stand out of "Le Charme Discret ..." has only three minutes to shine ,and she succeeds brilliantly .Plus Michel Piccoli,Julien Berteau,Alain Cuny,Bernard Verley,Denis Manuel,Pierre Clementi and many more.

Do go on a pilgrimage to Saint-Jacques de Compostelle with Luis Bunuel!

In view of its subject matter – the gleeful put-down of Christian dogma, a lot of which is contradictory anyway (explaining the flood of religious sects we have all suffered from!) – this has always been the one Bunuel film that is perhaps hardest to warm up to; more than any other of the director's work, its relentlessly didactic nature requires one's full attention throughout – and, needless to say, the experience can be somewhat daunting (it's definitely not the ideal choice for a beginner!). However, THE MILKY WAY is still a milestone in the Surrealist director's career: his previous effort, the chic and sexy BELLE DE JOUR (1967), had performed exceptionally well at the box-office – hence, Bunuel was given carte blanche on the next one; typically, he responded by delivering that which, on the surface, amounts to the exact opposite of what was expected of him: a distinctly uncommercial venture!

That said, one can't very well overlook the director's approach to the material: it takes the form of a picaresque odyssey dealing with two men's pilgrimage from France to the burial site of a revered saint in Spain, and their many bizarre adventures along the way; Paul Frankeur and Laurent Terzieff appear in the lead roles. They meet scores of people who either help, hinder or simply baffle them – a few of these are actually historical figures (such as the Marquis De Sade, incarnated by Michel Piccoli) or even symbolic ones (say, Pierre Clementi's brooding Satan); most, however, are clergy (even if one proves to be a fugitive from a lunatic asylum!) or common people with a vested interest in Theology (for instance, the maitre d' played by Julien Bertheau – who, after imparting much spiritual wisdom to his 'congregation', denies food to the weary protagonists)!

The journey is interestingly book-ended by the duo's meeting with, first, a man (Alain Cuny) who predicts they will each have a child and, then, a whore (Delphine Seyrig) who offers herself up for the task; what ties the two scenes together is that both strangers supply the same cryptic names to the proposed offsprings i.e. "Ye Are Not Of The People" and "No More Mercy"! Incidentally, the film's episodic structure would be adopted again by Bunuel (indeed, it's improved upon) in two subsequent films – both sublime and uproarious – namely THE DISCREET CHARM OF THE BOURGEOISIE (1972) and THE PHANTOM OF LIBERTY (1974); in fact, one could say that these three films comprise a trilogy whose loosely interrelated narratives (in which, literally, anything goes) basically encompass all of Bunuel's many and varied concerns over the years. THE MILKY WAY is certainly the most intellectual of the director's works, but it's all stylishly deployed (he'd retain the deceptively glossy look of BELLE DE JOUR, for which some would subsequently accuse him of selling out[!], throughout all his remaining efforts) and undeniably hilarious for those not offended by blasphemous irreverence.

Some more of the film's indelible images involve: Frankeur thinking of himself as Jesus about to shave off the trademark beard and being dissuaded from doing so by Mary (Edith Scob); Bernard Verley, then, is endearing as a thoroughly commonplace (if snobbish) Christ – his chilling last words (taken from St. Matthew's Gospel), that he came to cause discord within the family unit and that woe befall anyone who loves somebody else more than him, must constitute one of the most wicked finales to any film!; Terzieff's casual swearword costing them a lift by an ultra-conservative driver; his own jinxed nature (wishing a man who has bypassed them to die horribly in a road accident, which happens soon after), ditto when daring God to strike him with lightning and being amazed by the practically instant reply from on high; later, during a school activity in which little children are indoctrinated in religious intolerance, Terzieff also loudly imagines a group of revolutionaries (the events of May '68 were still vivid in people's minds) executing the Pope – played by Bunuel himself! – via firing squad. Incidentally, the director's own voice is heard – reciting a prayer in Latin! – on the radio of the aforementioned burning car; in the same vein, co-scriptwriter Jean-Claude Carriere – a regular Bunuel collaborator – makes an infrequent appearance before the cameras as a decadent bishop presiding over an orgy in the forest (another sequence that is exclusively in Latin). Two more stalwart presences from the Surrealist master's canon are Claudio Brook, playing another high-ranking church official exhuming the body of the saint – to whom our heroes (and, we are told, thousands every year) have come from afar to pay tribute – so as to excommunicate him in view of facts which have only just come to the fore(!), and Georges Marchal, seen dueling for his steadfast beliefs, but the point of the discussion is so muddled that it's soon forgotten by the participants – by the way, a crucified nun is also prominently featured in this scene! For the record, this film contains one of Bunuel's most famous dictums (spoken by an undefined character during a transcendental sermon by a particularly insistent priest), namely "My hatred of Science and Technology almost brings me to the absurdity of a belief in God"!

According to the extras on the Criterion DVD (these include an elaborate trailer, an introduction by Carriere, an interesting interview with noted film critic Ian Christie, and a 37-minute featurette which is given its due elsewhere), the conception for the script came at the 1967 Venice Film Festival after a screening of Jean-Luc Godard's LA CHINOISE, the Nouvelle Vague exponent's full-blown induction into the realm of Political Cinema. Incidentally, it's also said here that THE MILKY WAY garnered the best reviews of Bunuel's entire career!

Two impoverished hobos travel on foot through France, en route to Santiago-de-Compostella, in Spain. They are on a spiritual pilgrimage. Along the way they walk into one self-contained story, absorb its value, then leave, only to walk into another self-contained story. The film's structure is thus episodic. And each episode or vignette highlights a parable about some facet of religious belief.

The encounters are set in different eras of history, as for example the time of the life of Christ, or the fourth century A.D. In each little story, inhabitants pontificate their certainty of religious belief that often contradicts other beliefs held with just as much certainty. Thus, differences in abstract religious dogma translate into aggressive and militaristic behavior, to stamp out opposing beliefs.

Throughout the dialectic narrative, a central theme seems to be the casting of doubt on old, rigid belief systems in general, and those of the Catholic Church in particular.

Visuals are competent, though fairly conventional. The script is talky. Acting and dialogue trend stagy and stilted. Music is irrelevant.

Aimed at an audience of the intellectually curious, "The Milky Way" is a message film that can be frustrating for viewers who want everything spelled out clearly. And that's the whole point. Contradictions and logical fallacies in belief systems ensure absolutely a lack of clarity; hence, a narrative journey, or way, that is confusing, opaque, cloudy, or ... milky.

I might be tempted to call the Milky Way a masterpiece, but for all of the excellent scenes that dance along on the edge of being silly, strange, dead-serious, and scathing in attack, Luis Bunuel doesn't make it quite an easy first viewing. It is, alongside Phantom of Liberty, though maybe more-so considering its picaresque flow, a difficult film to follow at times, as the folds go in and out of the two pilgrims on their way to Compostela as if in an ocean current. We see Jesus and his disciples. We see some 15th (or 4th) century sermons and heretic slayings and practices, sometimes seeming as mystical as something out of the Dark Crystal. And there's even a duel between two sides of the Catholic coin debating between specifics in the nature of god while fencing furiously. It's what could be defined, if one were looking for an easy label, true surrealism, pointed right at the edge of contradictions, of the daring of the random and of chances taken at the expense of all authority be damned, and at the same time it's a drama of fanaticism and faith in general. What is it to believe and actually buy into these guys, who at their most genial are storytellers and at their worst will burn you at the stake for not going for God in threes versus God as one?

Bunuel, at the least for his admirers, makes an attempt with his collaborator Jean-Claude Carriere, to raise questions in the midst of raucous entertainment. Although Bunuel can be even greater when being devilish and playful (eg Discreet Charm), the Milky Way displays the filmmaker reveling in the history and nature of heresy in a construct that's maybe more daring. One truly can't expect what will come next, as one may see a scene with a priest flip-flopping about whether or not the Holy Ghost is in the communion wafer or not (and soon thereafter taken back to the asylum), and then a scene with a rag-tag group of evangelicals in the woods who may or may not be paying heed to God, or to the Devil, or both, or a chef being questioned about how Jesus walked and then a cut-away to how Jesus really walked. As the two pilgrims go along their way, having their own delirious encounters- missing by a bit being struck by lightning, debating Christian free will, one hoping for a car to crash, which does, and then seeing some angel of death or other in the back-seat, and in their continuous streak of being turned away/kicked out by those who would take them in if not for essential hypocrisies- a pattern does start to form (if one could call it that), or at least the essential pieces to Bunuel's puzzle.

A lot of times one laughs at the subtlety and the outrageousness: should Jesus shave, do nuns crucify one another, how much can a priest pontificate about not having sex under any circumstances. But it's actually after the film ends that even more ideas start to come around. And yet Bunuel is so cunning, so deadpan with how he directs the actors- some part of his repertory, some not- that it skims into becoming straight drama, which in that case would make it almost dull; the film actually faced some (un-fair) criticism when first released that Bunuel had suddenly made a film cherishing the things he used to damn. How curious, deranged, and honest even in this part of the appeal, the playing of both sides. While it is fairly well known that Bunuel became an atheist following a strict Catholic upbringing (one quote of his, also the name of a documentary on the Criterion DVD, is "I'm an atheist, thank God"), it's never clear whether Bunuel will take one side or the other. There's things that are f***ed up about those who go without any question at all, like the little girls reciting verbatim on the stage, but also of what the man envisions of revolutionaries shooting the Pope in a firing line.

Even for those who may consider themselves atheists, as Bunuel might have up to a point (like Scorsese, no matter how much can be sort of dropped, there still remains chunks that stay as part of the auteur), and for those who are rigid believers, The Milky Way attempts to open up a discussion of dogma, heresies- many long forgotten before the writers dug them up in research- and why one should even believe if there is no definitive proof. For all of Bunuel's skewering of schizophrenic or quietly sex obsessed priests and moments of pure mystery like the man who first comes to the pilgrims, there is bits of reverence too, like for the Virgin Mary- who at times becomes part of the debate- and it's challenging and refreshing to see nothing left solidly as 'this is this for sure'. If it may feel a little loose an imperfect on a first viewing it shouldn't detract from everything that can be taken away as pure food for Bunuelian thought.