La via lattea

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.

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)

It's not a film that has all the answers. It's a film that casts doubt on all the answers we've had. Early in the film we hear the line, "A religion without mystery is not a religion at all. A heresy that denies a mystery can attract the weak and the shallow, but can never blot out the truth." My ears perked up. I was keenly interested in a film that was going to confront both religion and its opposition head on.

Two modern-day travelers are on the road as the film opens, from Paris to Spain. It's the customary episodic framework of the poor enduring as transient vagabonds feeling purpose in heading in a particular direction. It's also the even more customary fable of the wandering adventurer and his companion in search of revelation and virtue. Spanish-born absurdist filmmaker Luis Bunuel juxtaposes these narrative customs into a sort of cinematic reality existing in a unique dimension. The pilgrims are contemporary but time and space chaperon them in a continual instant and an all-encompassed earth science.

The protagonists of blasphemy and tradition portray their ideals in age-old Palestine, in the Europe of the Middle Ages, in the Age of Reason, and in today's hotels and fashionable restaurants, and on its boulevards. The Holy Virgin, her son Jesus and his young brothers, an arrogant ecclesiastical headwaiter and his submissive workers, a bleeding child by the roadside, the pope facing a firing squad, the Whore of Babylon ambushing ramblers, the Marquis de Sade, the Jansenist fencing with the Jesuit, Satan himself decked out as a rock star, an overzealously formal schoolmarm and her programmed little students chanting anathemas, self-righteous bishops and demented priests on the lam, this panoramic cast of characters, in itself a smirking take-off of Hollywood's epic ensembles, somehow expresses the barren conceptions of Christian dissent. Is there such a thing as the Holy Trinity? Was Christ God, man, and Holy Ghost one after the other, at the same time, or was he invariably just God the Father disguised as a human, so as to be seen? Was Jesus solely the mortal embodiment of a supreme spirit? Was his anguish then just facade? Because if he experienced pain at the hands of mortals, was he a god? Was Christ merely a smidgen of God's psyche? Are we free to discern between the exploits of Jesus the man and the teachings of Christ the god? Was Christ indeed two men, one born of God the Father, the other of Mary the Mother? Did Mary become pregnant in the same manner that light exceeds through a window glass? Did Jesus have brothers?

As Buñuel conceives visual substance to these religious contemplations, he does so with far- flung ability in banter and farce. The escaped lunatic believes that Christ is in the host like the rabbit is in the pâté. The pope's death by firing squad is something we'll never see. The debate of doctrine by the hostile maître d' and his waiters is in the royal practice of slapstick comedy. The dueling clerics clanking swords for Jesuitical piety and Jansenistic sin are a comic rendition of the vintage MGM swashbuckling jousts pared down to knowingly meaningless and irrational argument.

However, side by side with the broad comical tone, Buñuel is here tussling with the inconsistencies between faith and faithlessness. The young heretic who dons the hunter's garb and shoots at the rosary receives it back from the hands of the Virgin Mary and lets tears cascade down his heretical face. Really, as Pierre tells Jean when lightning strikes, God knows all, but we don't know what he knows. Buñuel apparently favored scenes which could just be pieced together by the ends in the editing room, producing long, mobile wide shots which follow the action. He aggregates all of these significations and implications into a streaming, uninterrupted visual existence recognizing the curious obscurities of both the comformists to the approved form of Christianity and the professed believers who nonetheless maintain contrary theologies and reject church-prescribed doctrines, while prosecuting the dogmatic certitudes of both. How else could you do it? It's a concept for a film that could only befit a surrealist.

-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!

There are two Bunuels: the cheeky Bunuel who makes movies filled with blatant symbolism and surrealism attacking religion and sexuality, and the narrative Bunuel, who makes more subtle films which approach these same issues in more mature ways.

The first Bunuel, the Bunuel of L'Age D'Or and Un Chien Andalou, was definitely at work on this project. The coherent narratives of Los Olivados, Criminal Life of Archibaldo de la Cruz, Exterminating Angel or even Discrete Charm of the Bourgoise.

Bunuel loved ambiguity and abstraction. He loved making people feel uncertain of things in all his movies - yet many of them maintain a serene, smooth surface nonetheless - there may be dream sequences in them, and things out of the ordinary happening, yet they don't jump around in the madcap way this movie and L'Age D'Or do, constantly making the viewer adjust to a new scene with seemingly no relation to the last, which is afterwards resolved when the pilgrims appear and reinstate continuity.

The two pilgrim characters are our tour guides through a patchwork of historical vignettes involving important religious events.

The highlight of the film for me was when a priest is talking to a man and a woman through a locked door, locked on the advice of the innkeeper presumably to keep the chaplin from coming into their rooms and preaching to them, and the chaplin is talking to them about how Mary could have given birth and remained a virgin. He thinks of an example of this: like light coming through a window. Bunuel cuts from the priest sitting outside the room to the couple inside the room, and suddenly the priest is sitting inside the room talking to he couple. In the next shot, he is outside, and the following shot, inside again. A superb example of cinematic irony.

I'm actually not quite sure what i thought of the film - its certainly not among my favourite Bunuels (Discrete Charm of the Bourgoisie, Exterminating Angel, Los Olivados, L'Age D'Or), but its the sort of film that clearly rewards repeat viewings. As another reviewer commented, a knowledge of religious history reaped rich rewards from it, which makes me wish i knew a little more than i did.

Clifford's Commendations: Like with any Bunuel film, if you're christian, and you get it, you won't like it! If you're not christian, it'll help if you know some christian history to get all the laughs and satire on offer. Without this knowledge, from personal experience, the film has fruits to offer, but you won't enjoy it as much as many other Bunuels.