La via lattea

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.

This masterpiece is Bunuel at his best. It draws from the confrontational and revolutionary fire present in his Mexican films like "Il Brute", the intelligent and informed humor of his earlier religious farce, "Simon of The Desert", and I believe serves as a living picture of the transition his work seemed to under go between the more vivid and shocking Dali inspired surrealism of his early carrer (the obvious example being "Un Chien Andalou") and the more subtle and organic magical-realist influenced surrealism of "That Obscure Object of Desire". This film is certainly not light however. While there are no razor blindings or ant infested ears, the pope does fall victim to a firing squad of radicals. In fact I believe Bunuel succeds in leaving the viewer much more disgusted and upset by confronting him with the stark realities of the Catholic faith, and after all isn't that what surrealism is all about? It must be said that in order to understand and appreciate this film one must have a very good understanding of a variety of religious thinkers and of the history/practices of the catholic church. If you don't have such a background but are still lucky enough to get a chance to view this film, by all means take it, more likely than not it will inspire you to investigate the matter further and Bunuel conveniently mentions the names of all most all the writers he references in the film so take that list to a library, read up and watch it again, you won't be disappointed.

This movie is one of Luis Bunuel's best and my personal favourite. Though it was filmed between Belle de Jour and Tristana, it has more in common with Bunuel's three last movies - Discreet Charm of the bourgeoisie, Phantom of the liberty and That Obscure object of desire. Bunuel is at his surrealistic and atheistic best. Though some moments may make almost anybody laugh, the movie is intended for highly educated audience, preferably familiar with the history of heresies and the Catholic Church - without this kind of knowledge much of film's charm will be missing. Milky Way may be called a road movie in a sense: two main characters are on a pilgrimage to Santiago-de-Compostella and while on their way, also travel through time - Milky Way is unique in the way it handles this time travel.

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)

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.