Analysis of ‘Islands’

I: Introduction

Islands is the fourth album by King Crimson, released in 1971. Leader/guitarist Robert Fripp replaced two musicians from the previous album, Lizard, for this one: bassist/singer Gordon Haskell for Boz Burrell, whom Fripp had taught to play bass (Boz had a little guitar-playing experience prior to his joining Crimson), and drummer Andy McCulloch with Ian Wallace. Like Lizard, though, Islands continued with the jazz influence.

Though this lineup of musicians (later without lyricist/light-show man Peter Sinfield) continued long enough to do gigs (something the lineups of Lizard and In the Wake of Poseidon were not able to do), it was still part of that period in King Crimson’s history when there was great instability. For at the end of the touring to promote Islands, Fripp ended up replacing all of the musicians, with bassist/singer John Wetton, drummer Bill Bruford, (who’d left the far more successful Yes to join), violinist David Cross, and percussionist Jamie Muir to record Larks’ Tongues in Aspic (they even found a new lyricist in Richard Palmer-James).

The instability of this period had left King Crimson at its weakest. Fripp and saxophonist/flautist Mel Collins play as well as ever. Boz had a good, expressive singing voice (better than Haskell’s, and almost as good as that of original bassist/singer Greg Lake), but Fripp’s having had to teach Boz how to play bass from scratch meant that he lacked the necessary precision. Similarly, Wallace was a capable, aggressive drummer, but he was no Michael Giles, Bruford, McCulloch, or even Pat Mastelotto. As a result, the music of Islands is simpler and, to be perfectly blunt, mostly rather dull, except for the excellent “Sailor’s Tale,” “The Letters,” with its dark themes of jealousy and violence, and the naughty “Ladies of the Road.”

Tensions had been building between Fripp and Sinfield, the two having increasingly divergent views of the direction that the band should have gone in. Sinfield said he “musically wanted to find a softer, Miles Davis-with-vocals sexy package.” In the end, of course, Fripp’s vision won out, and after Islands was made, Sinfield was out. That “package” that Sinfield wanted, however, seems to be what ended up on the album, and accordingly, he has called the album his Islands; Fripp denies this with some justification, though, since he–and not Sinfield–is credited with writing all of the music, and of course, Sinfield didn’t sing or play any instruments on the album…apart from some tinkering with the VCS3 on “Sailor’s Tale” and “The Letters.”

Here is a link to all the music on the album (with bonus tracks), and here is a link to the lyrics.

The cover shows a depiction of the Trifid Nebula in Sagittarius. Why an album with the title Islands (showing neither the name of the band nor that of the album on the original cover used in the UK and most other countries) would have a cover picture of stars in space seems highly odd. Perhaps the point is that the stars are rather like islands in how ‘lonely’ they seem out there.

I make this interpretation because I can see loneliness, alienation, and isolation as major themes in Sinfield’s lyrics, as well as there being a dialectical tension between being alone and being with other people. Note, in this connection, how isolate is etymologically linked with island.

II: Formentera Lady

Formentera is, fittingly for the album, part of the Balearic Island chain off the southern coast of Spain in the Mediterranean Sea. So, the “lady” of Formentera could be an actual lover Sinfield had there, or she could be a personification of the island itself. I’ll accept both interpretations, while leaning more towards the former of the two.

The song begins with a double bass, played by South African jazz musician Harry Miller, playing what will be the melody of the verses sung by Boz. This melody, in E minor, starts with a double descension of four notes, the second descension starting a whole tone lower and ending a major third lower. The first time Miller plays it, it’s with parallel perfect fifths below the melody; the second time, he plays single notes sul ponticello. The third time, he goes back to the fifths.

Then, Collins comes in with flute trills, and flurries of piano notes by Keith Tippett (whose jazzy playing was previously heard on Lizard and ITWOP) follow. We also hear chimes from Wallace.

Finally, Boz comes in singing the first verse, in which Sinfield describes what he sees on the island of Formentera: houses, the shore-line, and the vegetation there, as well as a “stony road.” Sinfield seems to be reminiscing about a time when he visited the island while on vacation, remembering the woman he loved while there.

The first two lines of the verses are in E minor, while the second two lines of each are in A minor, and the choruses will be in A major. In his solitude, Sinfield is “musing over man.”

When we hear the choruses, Boz plays a simple motif of two A notes again an again on the bass as he sings of Sinfield’s happiness with his lover. Wallace’s hi-hat and bass drum are heard in the background, with Collins on the flute playing the vocal melody before Boz sings it.

In the third verse, after more descriptions of life on Formentera (the activity of some of the people in particular), Sinfield makes an allusion to Homer‘s Odyssey. He compares himself to Odysseus and his lover to Circe, on whose island he and his men were lured, and many of them were turned into pigs by her magic.

The implication of this classical allusion is that his lady is rather like those ladies of the road, those groupies who tempted the lust of the musicians in King Crimson, turning them into the pigs who oink their lewd thoughts about the groupies on the first track of Side Two–in this sense a parallel of this first track on Side One. Now, however, Sinfield’s Circe is gone, but “still her perfume lingers, still her spell.”

He cannot forget how lovely she was. Without her now, he feels lonely, isolated, and alienated from her. Perhaps this is because when he’d had her, he’d been similarly porcine with her in his lust, making her no longer like him. Now he regrets his lewd acts with her.

Note that in the second chorus, the Formentera lady is a “dark lover,” like “dark Circe,” thus confirming my identification of the one with the other. The sexual union between her and Sinfield/Odysseus, followed by the separation of the two, is an example of the theme I mentioned earlier of the dialectical tension between being alone, like an island, and being with others.

After this second chorus is an instrumental outro that takes up just about all of the second half of the song. Wallace adds more percussion instruments, such as claves and a triangle. Collins solos on the flute, and soon after, on the sax. Fripp plays an acoustic guitar. Miller plucks the strings on his double bass.

Soprano Paulina Lucas vocalizes through most of this, representing the Formentera lady “sing[ing her] song for [us].” Her voice tends to hover from a high A or A-sharp, then descends chromatically to E or thereabouts; this descension is the near-reverse of Fripp’s guitar solo on “Ladies of the Road,” in which a more-or-less chromatic ascent of notes suggests a woman’s sighs during sex leading to orgasm. Perhaps the Formentera lady’s descending sighs are meant to suggest her gradual disappointment with her Odysseus.

We also hear strings play a melody of E, G-G, then E, G-A. We’ll hear this theme again early on in “Sailor’s Tale,” but on electric guitar and sax. The repeating of this theme suggests that the upcoming instrumental is a sequel to “Formentera Lady,” a continuation of the story of Sinfield/Odysseus wandering on the sea after leaving his Circe.

III: Sailor’s Tale

The instrumental begins, as Lucas’s voice fades out, with Wallace tapping the ride cymbal. The rhythm is a horizontal hemiola of alternating 6/8 and 3/4. Since such a rhythm is something of a cliché in Spanish and Latin American music, it is also a fitting way to continue the musical story of “Formentera Lady,” as is the aforementioned theme on the strings from then, and now played by Fripp and Collins. Also, the key of A in the chorus and instrumental outro of the previous track is kept in this one, though it’s in A minor now.

Wallace adds the bass drum and snare to the rhythm on the ride cymbal, and Boz plays A, C, A (an octave higher)-G-E in the upper-middle register of the bass, the up-and-down melodic contour suggesting the movement of the waves at sea. Then Fripp and Collins come in with that theme from the previous track. The switch from A major in “Formentera Lady” to A minor in “Sailor’s Tale” (with a brief change to A major before Collins’s frantic soprano sax solo) suggests the shift in Sinfield’s fortunes of being happy with his lover to being sad and alone without her (the notion of ‘happy’ major and ‘sad’ minor is of course an oversimplification, but the association is fitting given the themes of this album). Fripp is playing sustained electric guitar leads behind Collins’s solo.

In this music, one can visualize the change in Sinfield’s fortunes, from happy to sad, as represented by Odysseus the sailor and his crew being tossed about on the waves of the sea after leaving Circe’s island, ever thwarted by Poseidon. One can imagine the ultimate, horrific fate of the crew when they encounter Scylla, and soon after the giant whirlpool, Charybdis, killing a number of Odysseus’ men.

The middle section of the instrumental has the time signature changed to 4/4, with a slower and less frenetic pace, but a nonetheless ominous one. Boz plays A, C, D-E, G (and variations thereon) on the bass. The passage features Fripp playing splintery, angular, dissonant, and screaming chords on his Gibson, whose tone reminds us of that of a banjo. This would seem apt given the fact that Fripp’s trademark cross-picking technique shares a lot in common with banjo players’.

Pretty soon, we’ll hear Fripp’s Mellotron (string tapes) playing the sustained notes of an A minor 7th chord in the background, behind his relentless screaming phrases on the guitar. Collins will play a flute theme in dissonant counterpoint to the already tense atmosphere. One senses that the sailor (be he Odysseus, or whoever else) is not long for this world. He’ll die alone.

The music returns to that of the original, horizontal hemiola rhythm, with Fripp strumming a high-pitched, screaming A minor chord. The Mellotron comes in full force here, with string tapes and a low A note from the brass tapes. There’s a brief change to D minor, then back to A minor, and back to D minor, but this time much more dissonant and chaotic.

Finally, we hear only Fripp’s splintery, dissonant chords being strummed from up high, then descending until they reach a D minor chord, and a D major one. We sense that the sailor has perhaps fallen into the gaping mouth of Charybdis. The music ends with an eerie shift back and forth in parallel fourths in low A and D to A-sharp and D-sharp on the Mellotron (brass tapes).

IV: The Letters

The melody for the verses that Boz sings is derived from the vocal part for the Giles, Giles, and Fripp song “Why Don’t You Just Drop In,” from The Brondesbury Tapes compilation. The original lineup of King Crimson performed the G, G, and F song live, titled simply “Drop In“; it can be heard on the live album, Epitaph.

This second version sounds even more similar to “The Letters” in how the verses are sung with less consistent instrumental backing than on the first version (Ian McDonald‘s sax, with Giles’s drums later, in “Drop In”; and just Fripp playing soft electric guitar in the background in “The Letters“), and with a similar middle section with sax playing low pairs of notes. The G, G, and F version, in contrast, has a full, conventional instrumental background of guitar, bass, and drums, with harmonized vocals by both Peter Giles (also on bass) and his brother, drummer Michael.

“The Letters” begins softly and sadly, unlike the pop-oriented G, G, and F version, and unlike the jazzy King Crimson “Drop In.” As I said above, Fripp plays softly, in F-sharp minor. When Boz sings, it’s as though there’s no accompaniment at all; he seems all alone, alienated, and stranded on an island after his boat crashed from the sea storm in “Sailor’s Tale.”

Boz doesn’t sing about the pain of sailor Sinfield/Odysseus, though. Rather, “The Letters” is about a man’s wife and his mistress. The latter writes to the former, gloating about how she seduced him and made him cheat on his wife, who’s now insane with jealousy, of course.

Neither of Odysseus’ mistresses, Circe or Calypso, ever wrote letters to Penelope, boasting of having taken her husband to bed; but given her determination to be faithful to him after so many suitors tried to replace him as king of Ithaca, one could imagine Penelope’s rage had Circe or Calypso ever sent her such letters. Comparing the lyric of “The Letters” to such a possible mythical scenario can be evocative of how hot the rage of the betrayed wife must be.

We see in this adultery the dialectical tension between human connection and alienation, how the liaison between man and mistress alienates husband from wife, making her feel as stranded on an island as Odysseus would be after enduring a storm at sea. Could Sinfield have found himself in a jealous conflict between a wife or girlfriend on the one hand, and a groupie/Formentera lady on the other? Is such a conflict the basis of having the first track, “The Letters,” and “Ladies of the Road” on Islands?

The middle, instrumental section is, as I said above, similar to that of “Drop In,” with baritone and tenor saxes playing pairs of low notes in F-sharp. Fripp is playing sustained guitar leads over the saxes. In addition to the F-sharp pairs of notes, we also hear the saxes play a similar motif to that one on the strings in “Formentera Lady” and on the guitar and sax early on in “Sailor’s Tale.” The motif is F-sharp, A, and B, similar to the E, G, and A of the previous two tracks.

The music dies down, and we hear some soft (tenor?) sax playing, building up to a louder climax before the next verse. There’s brief silence before Boz belts out, “Impaled on nails of ice!” The jealous wife writes a reply letter to her husband’s mistress, telling her she’s murdered him and is about to kill herself. While Boz is singing this verse, we can hear Wallace banging about on the drums and cymbals, Collins on the flute, and Fripp’s guitar and Boz’s bass.

For the last four lines, in which Boz sings of the murder/suicide, they start with Wallace tapping on the ride cymbal a bit, then Boz’s voice is all alone. Adultery, jealousy, and killing lead to loneliness.

V: Ladies of the Road

So many rock bands out there have at least one or two naughty songs, celebrations of male lust and objectification of women. One can think of Led Zeppelin’s “Sick Again,” “Motherly Love,” by the Mothers of Invention, or Ted Nugent’s “Jailbait” as noteworthy examples. Even a band as ordinarily intellectual as King Crimson are no exception, as Sinfield’s lecherous lyric here demonstrates.

Yes, this song is naughtier than that second verse of “Easy Money,” the version usually played live. The title of this song makes it pretty obvious what it’s about. “Ladies of the Road” is the kind of song that may limit the number of female fans a band may have. As I myself have been guilty of, we men have to remember that women don’t exactly appreciate it when we write of our sexual feelings for them.

Still, as alienating to women as this song surely is, it is for this very reason that the song fits thematically with the others on Islands. In “Ladies of the Road,” we have another example of the dialectical tension between human connection (sex, in this case) and alienation (the result of treating women in the scurrilous way the song does).

The verses describe sexual encounters with various groupies in increasingly explicit terms. These girls include a hippie, an Asian (stereotypically presumed to be Chinese, and whose ungrammatical English is mocked: “Please, me no surrender”), and a stoner from San Francisco. The last verse frankly describes acts of fellatio and cunnilingus.

The chorus compares the girls to stolen apples, implying the rough, possessive, and sexualizing treatment they’ve been subjected to by the rockers. Nonetheless, these girls “are versed in the truth,” that is, they know what they’re getting into. They have sexual agency: they aren’t wide-eyed, innocent virgins merely being ruined by these lascivious men, and they know the men’s true nature far better than the men know the girls. Perhaps this admission mitigates the song’s sexism, if only a little bit.

The song is in E, with a blues-like feel, though without the standard 12-bar chord progression. Instead, the chords are seventh-chord oriented, in E, A, C, and B for the verses; during the guitar and sax solos, it’s generally in E, and for the twice-heard chorus, there’s a chromatic descension of C-sharp minor, C augmented, E major 2nd inversion, B-flat half-diminished, and A major 7th to G sharp to A major 7th.

At first, Boz sings it with just Fripp’s chordal backing and blues licks on the guitar, and with Wallace shaking a tambourine. In the middle of the second verse, Wallace starts stomping on the bass drum, and Boz starts playing the bass.

Collins does a deliberately grating tenor sax solo after the second verse. I remember hating the harshness of the solo when I first heard it (on The Young Person’s Guide to King Crimson double LP compilation, back in my teens); it didn’t take me long, though, to understand the meaning of the grating sound. I recall a quote from Frank Zappa: “On a saxophone you can play sleaze.” That’s exactly what Collins is doing here. Like Fripp’s guitar solo to come (pardon the expression), Collins’s sax sounds like the squealing voice of a groupie approaching orgasm, which in turn is represented by Fripp’s distorted guitar immediately following Collins’s solo.

During the sax solo, we fortuitously also hear that motif of the fifth, flat seventh, and upper root note, the motif heard in all three songs on Side One that I mentioned before, though here it’s B (6 times, like the sax in the middle section of “The Letters,” though 8 times there), D (flattened a bit), and E. The motif is later buried during the verses in Boz’s bass line, just where the chord goes up from E to A, hence E, G, and A.

During the second playing of the chorus, the flute sound we hear isn’t played by Collins: as it says on the credits for this track on the inner sleeve of The Young Person’s Guide to King Crimson, Fripp plays a Mellotron (flute tapes), while Collins only plays sax, and he and Wallace sing backing vocals. Note also how the music during the verses and solos is all the masculine stereotype of sexual aggression, while the music of the two choruses is all gentle and pretty, the feminine stereotype. Would it be any other way?

VI: Prelude: Song of the Gulls

The harmonic progression at the beginning of this classical-music-oriented instrumental is derived from another, of the same musical style, from The Cheerful Insanity of Giles, Giles and Fripp–namely, the slow middle section of Fripp’s “Suite No. 1.” The progression is one of tonic major, mediant, sub-dominant, and back to tonic: E major, G-sharp minor, A major, and back to E major.

The first three chords of this progression, incidentally, are also a slight variation on that E, G, A motif I keep bringing up, the only difference being the sharpening of the G. There is a group of session string players (also heard playing the E, G, G and E, G, A motif toward the end of “Formentera Lady”) who are playing arpeggiated pizzicato notes of the backing chords, while strings also play the E, G-sharp, A, F-sharp, and E melody arco, with Robin Miller‘s oboe playing a harmony line in thirds above it–G-sharp, B, C-sharp, A, and G-sharp. Note how the intervals of the first three notes in the oboe line parallel those of the E, G, A motif.

Rhythmically, the music is in a slow, waltz-like 3/4 time. There is a melancholy to this music, especially when it shifts to the relative minor, in C-sharp, and those pizzicato arpeggiated notes are now played arco.

This melancholy will become clearer when we come to the final, title track of the album, on which we hear Boz singing, “Gaunt granite climbs where gulls wheel and glide/Mourfully cry o’er my island.” The sadness of the song of the gulls is an expression of the loneliness one feels when left alienated and isolated, as if left on an island, for alienation and isolation are the central themes of Islands.

VII: Islands

The song begins with a soft piano chord by Tippett in C-sharp minor. Boz sings of Sinfield being “encircled by sea” on his island, where “waves sweep the sand” (i.e., pull the sand off the land and into the sea), implying a slow eating away of himself in his loneliness and isolation. Remember that this C-sharp minor is the same key as the shift to the melancholy relative minor in the previous track.

His “sunsets fade,” and he’ll “wait only for rain.” “Love erodes [his] high-weathered walls/Which fend off the tide…[on his] island.” Love and heartbreak are eating his heart away. The next verse includes the reference to the gulls that “mournfully cry o’er [his] islands.” The piano continues to back Boz’s voice, as does a bass flute played by Collins.

The melodic contour of Boz’s vocal part is to an extent the inverse of his vocal line for the verses of “Formentera Lady.” On that track, his voice did two descensions of four notes, recall, the second of these a whole tone lower; in “Islands,” it’s two ascensions of three notes, the second of these also a whole tone lower. It’s as though “Islands” is the opposite in mood to “Formentera Lady,” which happily reminisces about Sinfield’s lover. In “Islands,” he is just sad and alone without her on his island, like Odysseus on Calypso’s island of Ogygia, missing his Penelope.

The chord progression for the verses is C-sharp minor, G-sharp minor, F-sharp minor, and G-sharp minor. The chorus has a chord progression of E major to A major, going back and forth three times.

Above, I mentioned a pair of three-note vocal ascensions. These occur during the verses, on the G-sharp minor and F-sharp minor chords, and they can be heard as variations on the E, G, A motif, though here the notes are G-sharp, A, and B, then F-sharp, G-sharp, and A…or root, minor second, and minor third, rather than root, minor third, and perfect fourth.

So, what can this motif be said to represent? I’d say it represents a stepping up from the water onto the shore of an island, which in turn represents a moving away from human connection to loneliness, alienation, and isolation.

To go back to the lyric, Sinfield’s “dawn bride’s veil…dissolves in the sun, love’s web is spun.” Is the bride his Formentera lady, who left him, thus dissolving in the sun, or was she his wife or girlfriend, having left him after learning of his affair with the Formentera lady? In any case, “love’s web” drew him in like a fly and caught him, and now he’s alone. In this connection, who are the prowling cats, and who are the running mice–the rock band and groupies, respectively, or vice versa?

The chorus seems to give us a happy resolution for the lonely islander. Boz sings of “infinite peace” under the water, where “islands join hands ‘neath heaven’s sea.” I’d say this is his wish-fulfillment, a fantasy of rejoining the social world as a hallucinatory cure to his loneliness. “Heaven’s sea” is that infinite ocean of all-unifying Brahman, to link his Atman with the pantheistic Absolute (it can also represent human connection). To attain this state of nirvana, though, one mustn’t go around lusting after groupies. In any case, “islands join[ing] hands” is yet another example of the dialectical tension in this album between human connection and isolation.

After the first chorus and some soft piano, we hear Mark Charig‘s cornet over a pedal harmonium played by Fripp. After Boz sings the chorus again, the piano comes back with Miller’s oboe, then Boz sings the next verse.

The melancholy of lonely Sinfield comes back in this third verse, with such imagery as “Dark harbour quays like fingers of stone/Hungrily reach from my island.” He’d hungrily reach for and clutch at the “words, pearls, and gourds” of sailors (i.e., the love of human company), items of love “strewn on [his] shore,” if only they were real and not a product of his imagination. Instead, all that he has on his island will just “return to the sea.” He’ll even lose what little he has there, in his desolation.

That wish-fulfilling chorus is repeated, then the cornet returns with the pedal harmonium and piano accompaniment. Fripp will add Mellotron (strings tapes), while Wallace softly hits the cymbals. The song ends with a slow fade-out on the pedal harmonium.

VII: Once With the Oboe, Once Without It, and Then, We’ve Finished

I’ll bet Fripp had fun pretending to be a conductor, counting out the time and waving an imaginary baton for the orchestra to start playing.

People speak of an epidemic of male loneliness these days. It shouldn’t be trivialized, but what a lot of men need to understand (as I wish I had, during my own lonely and embittered youth), is that a reactionary, disrespectful attitude towards women and everyone/everything else won’t cure that loneliness. In our alienated world, a lot of women are lonely, too. One should punch up at the ruling class responsible for that loneliness, divisiveness, and alienation, not down at the “girls of the road.”

Analysis of ‘First Blood’

First Blood is a 1972 novel by David Morrell. It was adapted into a 1982 movie by Ted Kotcheff, the screenplay written by Michael Kozoll, William Sackheim, and Sylvester Stallone, the last of these three of course starring as Rambo. Brian Dennehy and Richard Crenna costarred.

The film went through development hell for ten years because of such difficulties as finding the right director and cast, and getting a suitable screenplay. Morrell had sold the film rights in 1972 to Columbia Pictures; the rights were then sold to Warner Bros., and finally Orion Pictures produced the film. Another reason a film adaptation didn’t appear in the early to mid-1970s was that the Vietnam War was still going on, and film studios were worried about moviegoers’ reactions to such sensitive subject matter as that of a Vietnam vet waging a one-man war against an American town.

A suitable adaptation was finally created, to a large extent from Stallone’s rewrites, when the novel’s violence was toned down, Rambo was made more sympathetic, and he would survive in the end, which–thanks to the box-office success of the film–allowed for sequels to be made.

In fact, Morrell wrote the novelizations for Rambo: First Blood Part II and Rambo III, having informed readers in the preface to Part II to disregard the death of Rambo in his original novel. Then came two other films, Rambo and Rambo: Last Blood; all of the sequels’ screenplays were co-written by Stallone, with Morrell having no involvement in any way with the writing of the last two…though he praised Stallone’s portrayal of Rambo in the fourth film, saying Stallone had returned the character to Morrell’s original intentions as angry, cold, burned out, and filled with self-disgust.

Here is a link to quotes from the first film, and here is a link to an audiobook of the novel.

While the two sequels from the 1980s, as I said above, novelized by Morrell (fittingly, as you’ll see why below), were little more than mindless action movie nonsense, and one can basically say the same about the other two sequels, in a sense it is fitting to see Rambo in actual war situations (in Vietnam in Part II, in Afghanistan in Rambo III, in Burma in Rambo, and in Mexico in Last Blood). I say this because I see the original novel and first movie as telling a story that, while set in an American town, is an allegory of the Vietnam War, with Rambo personifying US imperialism, and the local cops representing the Vietnamese army.

Accordingly and predictably, as far as the sequels are concerned, the Vietnamese and Soviets are portrayed negatively (except for pro-US Vietnamese spy Co Bao (played by Julia Nickson) in Part II, the Soviets are portrayed negatively in Rambo III, the Burmese government is portrayed so negatively (which should not be misconstrued that I’m advocating for the junta) in Rambo as to have had the film banned in the country, and in Last Blood, Mexicans are portrayed so badly that there have been accusations of this last sequel promoting racist and xenophobic attitudes towards the country (in a rather Trump-esque vein). This sort of propagandizing against and vilifying of any country or government going against US interests is typical of imperialism.

As for the first movie, the local police of the town of Hope, Washington (in the novel, the town is Madison, Kentucky) are also portrayed negatively, with sheriff Will Teasle (Dennehy) being prickly to Rambo right from the start. Deputy Sergeant Arthur “Art” Galt (played by Jack Starrett) is abusive to Rambo to the point of psychopathy; and the other police, when chasing Rambo in the forest and getting wounded by him, cry out to Will for help like children weeping for their daddy.

In contrast, the novel’s portrayal of Teasle is much more sympathetic and nuanced, with lots of backstory to tell us the kind of world the sheriff is from. His wife has left him, so he has to deal with the pain of that. Also, Teasle is a Korean War veteran, so in that, among other things, he parallels Rambo the Vietnam vet.

Also, in the novel, Teasle doesn’t arrest Rambo (who is called only “Rambo” or “the kid”; the “John” and “James” are inventions of the movies) until after he returns to the town several times. This is opposed to Dennehy’s Teasle, who is abrasive with Rambo just upon first seeing him and not liking how he looks. He arrests him immediately for vagrancy upon Rambo’s just beginning his first return to the town.

It’s important to contrast the tone of the film with that of the novel in light of my allegorizing them as representative of American involvement in Vietnam. The film is, as I’ve said, far more sympathetic to Rambo, and far less sympathetic to the local police and reserve army “weekend warriors,” while in the novel, there’s much more moral ambiguity between the two sides.

In the film, Rambo injures those coming after him, but he never kills them, except for Galt, and even he is killed only accidentally, in self-defence. In the novel, Rambo kills many cops, and most deliberately, including Galt, who isn’t the ACAB pig of the film, but rather a somewhat inept cop who often forgets to lock the door leading upstairs from where they keep the incarcerated downstairs.

This contrast can help us understand the film’s attitude, as opposed to that of the novel, concerning the Vietnam War allegory that I see in both. The film, in having us sympathize with PTSD-stricken Rambo, as against the obnoxious local cops, takes the pro-American attitude towards Vietnam. The novel, with its morally ambiguous attitude towards both sides, allegorically takes into account how wrong it was that the US went into Vietnam and did all the damage it did there.

When we see Teasle telling Rambo, with that American flag on his jacket, to get out of town and stay out, we can see Teasle’s intolerance towards Rambo as representative of the Vietnamese not wanting any more imperialists or colonialists in their country. After all, they had just finished driving out the French colonialists by the mid-1950s, and because of Western Cold War paranoia about the ‘Red menace,’ then, by the 1960s, they had to put up with Uncle Sam moving into their country.

So the cops’ arresting Rambo, then chasing him into the mountainside forest, are allegorical of US troops taken as POWs by the Vietnamese, who then would have chased any escaped POWs in the jungles of Vietnam. Certainly in Rambo’s PTSD-addled mind, his reliving of the trauma he suffered in Nam as he flees to the forest from the cops makes the whole story into the Vietnam War all over again, from his perspective.

Seen in this light, the notion of who really “drew first blood” has a chillingly ironic new meaning.

It’s assumed by most in the West that Vietnam started the war because the “commies” were out to take over the world and ‘enslave’ everybody, so the US had to stop the spread of communism (i.e., the ‘domino theory‘) and intervene. Actually, the US lied, through the bogus Gulf of Tonkin incident, to justify greater involvement in Vietnam. US imperialism and colonialism (i.e., the French) drew first blood, not Vietnam. Allegorically speaking, Rambo’s insistence on coming into town again and again (as in the novel)–defying Teasle’s insistence that he not do so (however more patient he is with Rambo in the novel, even allowing him to have something to eat in a local diner)–is what has metaphorically drawn first blood, too.

In the film, why should Teasle think that Rambo’s entering town with the American flag on his jacket, of all things, to be a sign that he’s looking for trouble? And looking the way he does, in combination with the flag (long hair, sloppy, and smelling bad), is what’s implied, of course, but allegorically speaking, it can represent a white man in Southeast Asia in a green army jacket, with that flag on it, implying a military uniform.

To make Rambo more sympathetic in the film, we see good-looking Stallone with combed hair and no beard or mustache…unlike the far shaggier and scruffier-looking Rambo of the novel. Also in the film, he is further humanized in its opening scene, in which he tries to visit a veteran friend from his team in Nam by going to the vet’s home, only to learn that he died of cancer from Agent Orange. Rambo is lonely, homeless, and suffering from PTSD. The Rambo of the novel has the same problems, but because of his tendency to kill, he’s far less sympathetic.

The issue of veterans’ PTSD, emphasized in the film, is of course a valid one, especially given how shabbily the US government has treated its veterans when they’re no longer of any use to the imperial war machine. Empire doesn’t just harm those outside the imperial core: it hurts those within it, too, and that’s why it’s valid to allegorize a vet’s war in an American town as a war in one of those Third World countries that the empire wants to subjugate and plunder.

These soldiers traumatize others and get traumatized themselves. Rambo’s loneliness represents the alienation and estrangement people feel in society and workers feel doing their work. Accordingly, while Col. Samuel Trautman (Crenna) in the film knows Rambo well (calling him “Johnny”), has personally trained him, and–as the final scene makes clear–is a father figure to him (once again reinforcing our sympathy for the US Army’s point of view), in the novel, Capt. Trautman merely headed the training facility where Rambo learned to be a soldier, he hardly knows Rambo at all, and he’s the one to put a bullet in Rambo’s head at the end of the novel.

My allegorizing of the story as one of Rambo fighting in the Vietnam War, instead of the local American cops, can be seen clearly in the novel, when shortly before Rambo’s breaking out of the police station and racing off to the forest on the mountain, he remembers a time in Nam when labouring as a POW, he gets sick, and he is given a chance to escape when the Vietnamese guards leave him to his own devices. Going through the jungle, he’s given food by local villagers, and he eventually rejoins members of the US Army.

Paralleling this Vietnam memory is Rambo’s escape from the police station, where instead of being sick, his vulnerability is from running outside completely naked (he’s just had a shower to clean away his body odour, and before he even has a chance to get dressed, he’s freaking out from a PTSD trigger from the cops’ attempt to shave his beard and give him a haircut). In the forest on the mountainside, Rambo gets clothes, food, and a rifle from an old man and a boy illegally making moonshine from a still; this help parallels the Vietnamese villagers having fed him.

Rambo is extremely averse to getting a haircut and a shave. In the novel, he’s kept in a cell that gives him claustrophobia. In the film, the sight of the straight razor gives him a PTSD flashback, making him relive the terror of a Vietnamese guard bringing a blade up to his chest and slashing it, triggering Rambo’s fight/flight response. Cutting his hair and shaving his beard, as the cops try to do in the novel, can be compared to the cutting of Samson‘s long hair, thus depriving him of his great strength. In the end, Samson kills all the Philistines, but also himself; in the novel, Rambo kills many of his enemies, and himself gets killed, too.

Having Rambo escape naked reinforces our sense of how tough he is. He can ignore public embarrassment, the discomfort of his unprotected nut-sack slapping against the seat of the motorbike as he races into the wind on it, and the possibility of scraping his skin on the ground if the bike crashes. Him naked among the trees on the mountainside also reinforces our sense of how feral he is.

Another point of contrast between the novel and the film is in who they emphasize as being the main victims of the Vietnam War. In my allegorical interpretation of the novel, Rambo’s shooting and killing of all of Teasle’s cops, as well as that of Orval Kellerman (played by John McLiam in the film) and his dogs, and on top of them, his setting of much of the town on fire suggests the American troops’ shooting and napalming of the Vietnamese and their villages. The film’s emphasis on Rambo’s PTSD, leading to him breaking down and crying at the end, as well as his never deliberately killing anyone, emphasizes how victimized the American vets felt.

Now, Rambo’s rant to Trautman at the end of the film, about how wrongly he and other vets were treated by antiwar protestors, them spitting on him and calling him “‘Baby-killer,’ and all kinds of vile crap,” is valid insofar as some troops really were innocent of such atrocities. Other troops, however, weren’t so innocent, as was the case with the My Lai massacre of 1968.

In any case, the antiwar protestors should have reserved most of their ire for the top military brass and American government. Recall that old antiwar song by Black Sabbath, which condemned the generals and politicians that plotted and started the Vietnam War, then had the poor–young men like Rambo–do all of their dirty work for them…and it was those very same poor who came home–if they weren’t killed–traumatized, unemployed, and often homeless, like Rambo; it wasn’t the generals or politicians who suffered thus.

I mentioned above how there are parallels between Rambo and Teasle in the novel, i.e., they’re both vets. Also, it’s not just Teasle et al hunting Rambo; it’s vice versa, too. Both men sustain nasty injuries in the mountainside woods, and it’s as if there’s a psychic link between the two, because later on in the novel, when Teasle is back in town, he’s had a vision in a dream that Rambo is coming back into Madison.

This time, Rambo’s going back into town to torch it all, linking this return to the other ones at the beginning, which prodded Teasle into arresting him and starting the whole conflict in the first place. This linking of going back into town, in terms of my allegory, shows how Rambo’s arrival has always been an invasion, even if he didn’t kill anybody at first. It’s like the imperialist establishment of South Vietnam (or South Korea, for that matter), a preparation for coming war and prompting the establishment of the Viet Cong.

The whole point in allegorizing the conflict in First Blood, with a US vet fighting a local American town to represent the US army fighting in Nam, is to show how imperialism’s ravaging of other countries eventually turns back on itself, causing the empire to eat itself up and ravage the imperial core. This is what we can see the Trump administration doing as I’ve been writing this post: first, they did the usual–continue to enable the Gaza genocide and Ukrainian war, and threaten Venezuela; now, they’re sending the National Guard into American cities like Washington DC, Chicago, Portland, and Los Angeles to terrorize American citizens, regardless of whether or not they’re illegal immigrants, in response to an “enemy within.” When we hurt people outside, we hurt people inside (e.g., Vietnam vets’ PTSD), because in the end we’re all one.

Before Rambo goes back into town, though, he still has to hide from those doing the manhunt for him, which by now has included the National Guard and civilians. He goes deep into a mining cave, in which at first he imagines it’s like being in a Catholic Church where he can go to confession; indeed, he contemplates how he wasn’t justified in killing those cops–he could have simply escaped, but he knows that his instinct to keep fighting is powered, at least in part, by his enjoyment of killing. In his bloodlust, we can see how he personifies US imperialism.

Deep in that black pit of a cave–which in the novel, at one point shorty after he’s come back out, is aptly compared to hell–Rambo comes to a filthy chamber with toxic fumes and a floor covered in shit. Bats fly out all over him, biting and scratching him (in the film, it’s rats). He is repelled back, but he soon realizes that it’s only through this awful chamber that he’ll be able to come back out to the surface. Only by going through the darkest hell can one come back out to the light: this heaven/hell dialectic, like any dialectical unity of opposites, is something I’ve discussed in a number of blog posts before.

So in this situation, Rambo is like Jesus harrowing hell before His resurrection…though Rambo’s return to the earth’s surface will make him anything but holy.

Nonetheless, the notion of Rambo emerging from the cave as a kind of resurrected, avenging Christ is apt when we consider, in the context of my allegory, how the missionary spread of Christianity (in places like Africa, for example) has been used to justify colonialism and imperialism. Recall Ann Coulter‘s incendiary words about Muslim-majority countries immediately after 9/11: “We should invade their countries, kill their leaders and convert them to Christianity.” The Western capitalist complaint about “Godless communists” would have also been used as a rationalization for fighting the Cold War in general and the Vietnam War in particular.

In any case, when Rambo comes out of that cave, he feels “good,” as it says in the novel, being the only apt word to describe how he feels. He’s full of resolve and energy, eager to fight his personal war on the town. This good feeling is comparable to experiencing the transformed, ‘spiritual body‘ of the resurrected Christ, ready to go out and fight as a Christian soldier against the ‘civilian’ pagans, or those whom Rambo fights, those without his military training and discipline.

In the film, he steals a military transport truck carrying an M60 machine gun. In the novel, he steals a police car and some dynamite. With these weapons, he’ll cause a mayhem to the town comparable to the napalm mayhem the US Army caused in Vietnam. He’ll blow up two gas stations, the police headquarters, and much of the town.

But of course, he can fight this personal war only for so long before he’ll be stopped. His inevitable, ultimate defeat is allegorical of the quagmire that the Vietnam War turned into, an unwinnable one that was beginning to be seen as such by the aftermath of the Tet Offensive in 1968, the year Morrell began writing his novel.

Trautman tries in the film’s and novel’s varying ways to convince Rambo to stop fighting and thus to save his life. Allegorically, this is like the US Army’s big brass realizing that they had to pull out of Vietnam before more of their men needlessly got killed.

In the novel, Teasle and Rambo shoot each other, and Teasle–in that connection I said he has with Rambo–feels a need to be near Rambo when he’s finally killed. The police chief, a former vet, and this Vietnam vet parallel each other in their shared forms of pain (sustained injuries in the mountainside forest, alienation and loneliness [recall Teasle’s wife having left him], etc.).

The ultimate connection, though, between Teasle and Rambo is, in terms of my allegory, a dialectical one, in the sense of Hegel‘s master/slave dialectic. One can be recognized as self-conscious only through the other recognizing him as such. Rambo and Teasle react to each other at the beginning of the story. They have a fight to the death; one becomes lord, and the other, bondsman (in my allegory, these would respectively be Rambo-as-US-imperialist and Teasle-as-Vietnamese-resistor). The contradiction between the two is resolved through the efforts of the local police to stop Rambo in the end, making him realize he cannot go any further. This resolution is allegorical of Vietnam fighting so hard for many years until finally liberating themselves from Uncle Sam.

On the surface, it might seem that it’s Teasle who is the lord, and Rambo the bondsman, since it’s through Rambo’s hard fighting that he ends up outdoing the cops for so long, and escaping them; but even if we take this interpretation, it just shows how dialectically interchangeable Rambo and Teasle are, each other’s yin and yang.

Finally, what is ironic about a franchise with a seemingly indestructible tough guy is how, in this first film, the one unequivocally good one, in its climactic and emotional final scene, Rambo cries like a baby, just like Teasle’s wounded cops in the forest. Trautman comforts Rambo like a father figure (as opposed to the novel, in which Orval–the old man with the hunting dogs–is Teasle’s father figure, yet another parallel between Rambo and Teasle). The big action hero is thus a rough, tough cream puff, a Herculean masculine ideal as impossible for men to live up to as is the Marian/Aphrodite ideal for women to attain.

A scene was filmed of Crenna’s Trautman being made by Stallone’s Rambo to shoot and kill him, a forced suicide; for obvious reasons, it was disliked and excluded from the film. As I said above, in the novel, Trautman blows Rambo’s head off; earlier in the novel, wounded Rambo intended to kill himself with some of that dynamite he had.

In any case, Rambo dying at the end may not be pleasing to moviegoers who’ve invested so much time sympathizing with him, but it is the fitting end to the story, because the whole point of First Blood is how Rambo’s projection of who ‘started the fight’ is ironically how he started it (if only allegorically so, according to my interpretation); also, the whole point of the story is how it ends, with Rambo-as-US-imperialism killing many others, then self-destructing.

As of the writing and publishing of this analysis, Americans have been witnessing that self-destruction of empire on their very soil. They ought to reflect on that, and not wish for any sequels to the fighting.

Analysis of ‘Murder on the Orient Express’

Murder on the Orient Express is a murder mystery novel written by Agatha Christie and published in 1934. The novel’s original American name on publication that year was Murder in the Calais Coach, so as not to confuse it with Graham Greene‘s 1932 novel, Stamboul Train, which in the US was published as Orient Express.

HRF Keating included MOTOE in his list of the “100 Best Crime and Mystery Books.” Mystery Writers of America included the novel in The Top 100 Mystery Novels of All Time list in 1995. MOTOE was included in Entertainment Weekly‘s 2014 list of the Nine Great Christie Novels.

It has been adapted for radio, film, TV, the stage, comics, and video games. As for the two film adaptations, I’ll be focusing on the 1974 one as a comparison to the novel, and not the 2017 version, because first of all, I’ve seen the former version and not the latter, and second, the former is generally considered to be much better than the latter, in spite of the latter’s strong cast and good production values.

The 1974 adaptation’s ensemble cast includes Albert Finney (as Hercule Poirot), Martin Balsam, George Coulouris, Richard Widmark, Sean Connery, Lauren Bacall, Anthony Perkins, John Gielgud, Michael York, Jean-Pierre Cassell, Jacqueline Bisset, Wendy Hiller, Vanessa Redgrave, Rachel Roberts, Colin Blakely, Denis Quilley, and Ingrid Bergman (who won the Best Supporting Actress Oscar for her portrayal of Greta Ohlsson in 1974).

Here is a link to quotes from the 1974 adaptation.

Now, the crucial element of MOTOE, the motive for murder being the case of the kidnapping and killing of the little girl, Daisy Armstrong, was inspired by a real-life kidnapping and murder case, that of the son of Charles Lindbergh, back in 1932. There are a number of other parallels in Christie’s novel with the Lindbergh case, too: the parents were famous, the mother was pregnant, the child, a firstborn, was kidnapped for ransom directly from the crib, and the child was killed even after the ransom had been paid. The Lindbergh maid was suspected of complicity in the crime, and after a harsh police interrogation, she killed herself, just as in the novel.

Linked to the Armstrong case as prompting the murder of the suspect, who though responsible for the crime had escaped justice through corruption and legal technicalities (as well as his leaving the US), is the issue of whether or not vigilante justice is valid. In a world of corrupt courts and governments, where the wealthy can pay their way out of having to face justice for any crimes they commit, that very justice is still needful, and when the crime is so heinous–like the killing of a little girl–that it is unbearable, then even Poirot can see that vigilantism should be winked at.

Now, if you’ve never read the book or seen an adaptation of it, read no further to avoid spoilers. If you know the solution to the murder, though, read on.

The murder victim calls himself Samuel Ratchett, but his real name is Cassetti, and he’s an American gangster responsible for the kidnapping and murder of Daisy Armstrong. As is the case with any murder victim in a detective novel like MOTOE, he has an extremely unlikeable personality, so the reader is left wondering which of the suspects hates him just enough to want to murder him. As far as Poirot is concerned, he comes to dislike Ratchett right upon his first meeting with him, and thus refuses to be employed to protect him (Christie, pages 19-31).

As for the guilty in the average murder mystery, we may assume there to be one, maybe two, killer(s). In the case of MOTOE, though, all of the passengers on the train in the coach which includes the area including and between compartments four and sixteen, starting with that of Pierre Michel (Cassell) and ending with that of Edward Henry Masterman (Beddoes in the film–Gielgud) and Antonio Foscarelli (Quilley), that is, except for the Countess Helena Andrenyi (Bisset, though in the film, we see her and her husband, the Count Rudolph Andrenyi [York], hold the knife and stab together) and, of course, Poirot, are collectively guilty of the murder.

Ratchett is thus stabbed twelve times, with varying degrees of strength or weakness. Each stab is from one of the suspects, so there are twelve of them, making up a kind of vigilante jury…and a “trial by jury is a sound system” (page 134), according to Col. John Arbuthnot (Connery), which is something Poirot emphasizes later as being “composed of twelve people” (page 266).

So, their twelve-man jury is meant to give a kind of juridical legitimacy to their revenge, since the actual law has failed them. They aren’t merely murdering a man–they’re passing a death sentence onto him, as he had onto the sweet little three-year-old girl.

Note also that it isn’t just she who died. Recall the suicide maid accused of complicity in Ratchett’s crime. There are also Daisy’s father and mother: she, Sonia, gave birth prematurely to a still-born child and died herself as a result of the labour; he, Col. Armstrong, shot himself out of grief. So the revenge of the ‘jury’ wasn’t just for the death of the little girl, but for a total of five deaths, all just to sate Cassetti’s greed.

Let us now consider who the ‘jurors’ are, what their relationships are–by blood or not–with Daisy and the other four, and therefore what their exact motives are. Mrs. Caroline Hubbard (Bacall) is revealed to be the American actress Linda Arden, and the maternal grandmother of Daisy, and so also Sonia Armstrong’s mother. Mary Debenham (Redgrave), mistress of Arbuthnot, is an English governess and thus formerly that of Daisy; as for Arbuthnot, Col. Armstrong was his best friend. Princess Natalia Dragomiroff (Hiller) is Sonia Armstrong’s godmother. Hector MacQueen (Perkins) is Ratchett’s secretary and translator, a job he got to get close to Cassetti; MacQueen’s father was the Armstrongs’ lawyer, and MacQueen also had feelings for Sonia. Count Andrenyi takes the place of the Countess in the murder, she being Sonia’s sister. Foscarelli was the Armstrongs’ chauffeur.

There are still a few more. Greta Ohlsson (Bergman) is a Swedish missionary who was Daisy’s nurse. Masterman became Rathett’s valet to get close to him; he was Col. Armstrong’s batman in the war and his valet in New York. Hildegarde Schmidt (Roberts) is Princess Dragomiroff’s German maid; she was formerly the Armstrongs’ cook. Cyrus Hardman (Blakely) is an American former policeman who was in love with the French maid who killed herself after being falsely accused of aiding and abetting Cassetti. Michel is the Orient Express train conductor and father of the suicide maid.

When we see who these characters are, we can then understand that the five deaths are not just a statistic. These people deeply grieved over the losses of those they loved. And when they saw the corrupt court wink at Cassetti for the pain and suffering he caused them, just through his having paid off the authorities, can you even begin to imagine the rage that swelled in the hearts of that dozen or so people? There was no way that they would let Cassetti get away with what he did.

Now, Ohlsson in her religiosity would naturally have found it almost impossible to reconcile her Christian beliefs with her participation in a murder; she surely gave Ratchett one of the weakest of the stabs. In the novel, when reminded by Poirot of the Armstrong case, she gets all emotional, saying that the killing of the little girl “tries one’s faith.” (page 110) The commandment, ‘Thou shalt not kill,’ must have been ringing in her ears forever since she gave that stab; indeed, Bergman as Ohlsson quotes the commandment in the 1974 film.

Still, she may find some solace in that very same Bible she surely has with her all the time. She can read Ecclesiastes: “To everything there is a season, a time for every purpose after heaven.” (3:1) Then she can read a little past that: “a time to kill and a time to heal, a time to break down and a time to build.” (3:3) Yes, even in the Bible, it says there’s a time to kill.

There are times when the law fails us, when the government and the ruling classes whom these institutions work for (as opposed to working for the common people!) grow so rank in their filth and self-serving that the people must rise up and take the law into their own hands. The killers of Cassetti all come from different countries, classes, and backgrounds, ranging everywhere from a Russian princess to an Italian-American chauffeur/car salesman; such a diversity of walks of life shows the universality of their passion to seek justice through unavoidably violent means.

As Mrs. Hubbard explains towards the end of the novel, “It wasn’t only that he was responsible for my daughter’s death and her child’s, and that of the other child who might have been alive and happy now. It was more than that. There had been other children before Daisy–there might be others in the future. Society has condemned him; we were only carrying out the sentence.” (page 273)

Very often, when an act of vigilante justice is acted out against any of these rich, powerful people, as in the case with Luigi Mangione against the CEO of UnitedHealthcare, there will be those liberals out there who condemn Mangione’s violence, but stay silent over the repeated violence of the denial of health insurance claims, which leads to many deaths or bankruptcies. When confronted with the Gaza genocide, these liberals will pipe in, “But do you condemn Hamas?”

The fact that the twelve killers are of all different social classes, from royalty to the working class, can be see to symbolize people from across the political spectrum: left, centre, and right. Such people in our real world–being enraged at the injustices of the corrupt health insurance industry, government in bed with corporations, and Zionism’s ongoing atrocities against the Palestinians–may have differing diagnoses of these problems, but their anger is the same. The anger and presumed political attitudes of the twelve killers can be considered to be similar.

As for Ratchett/Cassetti, he–as a rich mafia man paying off the courts so he can escape punishment for his crimes–can be seen to personify predatory capitalism, a representation I’ve made in many other blog posts.

Poirot proffers up two possible solutions to this murder case on the train. The first, contrived by the actual killers obviously to shield themselves from suspicion, is that a man boarded the train at Vinkovci, disguised himself as a conductor, and killed Cassetti as part of a mafia feud, then left the train before it went off again and got caught in the snowdrift that has kept the train from moving during this entire investigation.

Evidence of this simple first solution includes the discovery of a conductor’s uniform, with a missing button, in a large suitcase among the belongings of the princess’s lady-in-waiting, Hildegarde Schmidt (page 194). Elsewhere, there has been Mrs. Hubbard’s vociferous complaining of a man being in her compartment around the time of the murder, a complaining given with particular loquacity in Bacall’s performance.

Yet Poirot is able to piece together what really happened through various slips of the tongue from the suspects and certain inconsistencies in how the events of the night of the murder were presented to him–the far more complex solution that incriminates the twelve suspects. Examples of such slips include Schmidt’s freely-given boast that all of her ladies have praised her cooking, implying that she was the Armstrongs’ cook. Inconsistencies include the understanding that it was Cassetti calling out, on the night of the murder, something in French, a language he couldn’t speak a word of, hence his employment of MacQueen as his translator.

Still, in the end, after contemplating how, as Finney’s Poirot puts it, “a repulsive murderer has himself been repulsively, and perhaps deservedly, murdered,” as well as considering Mrs. Hubbard’s long speech at the end of the novel, explaining the twelve killers’ reasons, which include how “Cassetti’s money had managed to get him off” (page 272), the first solution is preferred.

This judgement is made by Monsieur Bouc (Bianchi in the film–Balsam), who is a director of the Compagnie Internationale des Wagons-Lits, and Dr. Stavros Constantine (Coulouris) at the very end of the novel (page 274), leaving Poirot to retire from the case. As we can see, compassion for the twelve is far more fitting than for Cassetti. It is their crime, and not his, that should be winked at. Those in power should be the ones brought down when guilty of a crime, not the powerless.

Agatha Christie, Murder on the Orient Express, London, HarperCollins, 1934

Analysis of ‘MASH’

I: Introduction

MASH: A Novel about Three Army Doctors was written by Richard Hooker (with the help of WC Heinz) and published in 1968. It was adapted into the 1970 feature film by Robert Altman (with a screenplay by Ring Lardner, Jr.), which starred Donald Sutherland, Elliott Gould, and Tom Skerritt, with Robert Duvall, Sally Kellerman, René Auberjonois, Roger Bowen, Fred Williamson, and Gary Burghoff.

From these came the long-running hit TV series (1972-1983) whose original cast included Alan Alda, Wayne Rogers, McLean Stevenson, Larry Linville, Loretta Swit, William Christopher (except for the pilot episode, which had George Morgan as Father Mulcahy), Timothy Brown, and Burghoff. Both the film and TV series use the story’s setting, a US Mobile Army Surgical Hospital in the Korean War, as an allegory for the Vietnam War.

Neither Hooker nor Altman liked the TV series, feeling it took the story in the opposite direction of its original purpose. In contrast to the liberal, anti-war stance of the series, with its tendency to advocate progressive causes (e.g., opposition to discrimination against blacks, tolerance of gays, equality of the sexes), Hooker was politically conservative. In fact, the novel uses a number of racial slurs (particularly against Asians, as opposed to Alda’s Hawkeye calling out US troops for referring to Koreans as “gooks”; only bigotry against blacks is judged by Hawkeye as wrong), and its protagonists tend to refer to women as “broads.” In the film, the MASH unit’s dentist wants to commit suicide because a moment of erectile dysfunction has made him worry he’s become a “fairy.”

Here‘s a link to a PDF of the novel, a link to an audiobook of it, and a link to quotes from the film.

II: Political Background

As for the contrast between the liberal TV series and the conservative/apolitical novel and film, though, I’d place these contrasting stances at the centre-left and right of a continuum. For as noble as it may be to talk about ending war, as is often wished for on the TV show (as opposed to the novel’s doctors’ indifference to the issue, and instead just wanting to finish their time in the army and return home), the real left-wing stance, the one that is truly to be contrasted with the general stance of the entire MASH franchise, is that the US Army should never have meddled in Korea in the first place, as was the case with Vietnam, too, the aforementioned allegory of the story.

Conventional wisdom would have us believe that, during the Cold War, the capitalist ‘free world’ had to contain and stop the spread of communism, therefore both North Korea and North Vietnam had to be stopped by American military intervention. Actually, as had been revealed years later, the Gulf of Tonkin incident that was used to justify greater American involvement in Vietnam was a lie. Similarly, the conventional narrative that a North Korean invasion of South Korea, which would involve Soviet and Maoist Chinese involvement, started the war was also based on dishonest accounts from hawks like MacArthur, as is related in IF Stone‘s Hidden History of the Korean War, 1950-1951. These wars were just exercises in, and excuses for, US imperialism.

It is further assumed that South Korea is the free, liberal democracy, and that North Korea is the brutal, totalitarian dictatorship. Actually, South Korea has been occupied by the US ever since just after the end of WWII, hardly giving the people a breather after the Japanese occupation of the land, with its exploitation of Korean ‘comfort women.’ US troops soon would also use Korean women as prostitutes to satisfy the men’s lust.

As for the ‘totalitarian DPRK,’ while it’s surely difficult living there because of Western economic sanctions placed on the country, living in a place that provides (or at least strives to provide…sanctions notwithstanding) free or affordable housing, healthcare, education, and other basic needs is far better than living in a country of cutthroat capitalism, the kind that causes the poverty dramatized in films like Parasite. People in the West might also want to reconsider how ‘free’ they are in a world drowning in neoliberal capitalism.

So when we contrast the TV series of MASH, on the one side, against the novel and film, what we’re really dealing with is a culture war of liberal vs conservative, not left vs right. Everyone knows that conservatives are on the right, of course. Liberals, though, are properly understood to be swaying whichever way the political wind happens to be blowing at the time. During the decade that the TV series was on the air, that political wind blew in a relatively leftward direction. Anyone with eyes to see and ears to hear should be able to understand which direction liberals have been blowing under leaders like Clinton, Obama, Biden, Tony Blair, Justin Trudeau, etc.

Seen in a broader political context, conservatism vs liberalism is just moderate-to-extreme right-wing infighting. This context will help us understand the MASH franchise as a whole.

III: Foreword, Chapters One and Two

After a brief foreword–in which Hooker explains how the paradoxical combination of stress from overwork and nothing-to-do boredom, from living and working in a MASH unit during the Korean War, made some of the staff into insubordinate, scruffy, badly-behaved alcoholics (i.e., the Swampmen)–the book goes into a description of Corporal “Radar” O’Reilly (Burghoff), and where he is from–Ottumwa, Iowa. He’s called “Radar” because he has ESP: he can “receive messages and monitor conversations far beyond the usual range of human hearing.”

Radar, sitting at a poker game in the Painless Polish Poker and Dental Clinic of the 4077th MASH, can hear the commanding officer of the unit, Lt. Col. Henry Blake (Bowen; Stevenson), shouting into his phone in his office that he needs two surgeons. In the film, Radar demonstrates his ESP by saying Blake’s words just as Blake is saying them, standing outside, by a chopper with wounded.

The two doctors that the 4077th will get are Captains Benjamin Franklin Pierce, or “Hawkeye” (Sutherland; Alda), and Augustus Bedford Forrest, or “Duke” (Skerritt). Hawkeye got his nickname from his father, who read The Last of the Mohicans; he’s from Crabapple Cove, Maine. Duke is from Georgia; the character never appears in the TV series, though in a season 3 episode, when asked what happened to “that surgeon you had from Georgia”, the answer given is, “He got sent stateside!”

From the physical description given Hawkeye in the novel, Sutherland looked a lot more like him than Alda. He and Duke steal a jeep and drink a bottle of alcohol on their way from Transient Officers’ Quarters at the 325th Evacuation Hospital in Yong-Dong-Po to the 4077th. Both men are married and with kids; but that won’t stop them from fooling around.

They come into Ouijongbu, where they drive past The Famous Club Service Whorehouse, which has contributed much to the venereal disease problem faced by the US Army Medical Corps. An American flag is seeing flying from its central edifice. Such signs as these, in combination with the irreverent attitude of Hawkeye, Duke, and the other Swampmen to be introduced later, illustrate the imperialist encroachments on Korea.

Hawkeye’s plan on arriving at the 4077th is for him and Duke to work so hard as surgeons that they outclass the other talent there. They’ll thus be able to get away with their insubordination and other acts of naughtiness.

Arriving at the 4077th, Hawkeye and Duke go into the mess hall and meet Blake, who already thinks they’re “a pair of weirdos.” He tells them they’ll be living with Major Hobson in his tent; Blake would have Radar told of the order, but Radar’s already there to take them, thanks to his ESP.

The film takes Hobson and merges him with Frank Burns (Duvall; Linville), who is a captain in the novel, but because of this merging, becomes a major in the film and TV series. Hobson’s/Burns’s praying for everybody is comical and annoying to the non-religious Hawkeye and Duke, who insist that Blake get him out of their tent; the two also insist that Blake get a chest surgeon. This will result in the arrival of Captain “Trapper” John McIntyre (Gould; Rogers).

IV: Chapter Three

McIntyre is from Winchester High Medical School, in Boston. His face is hiding inside a parka hood when he meets everybody, and at first he seems aloof, laconic, and introverted. Hawkeye finds him familiar, though.

It’s when Hawkeye offers McIntyre a martini that he finally comes out of his shell, happily accepting the martini but insisting on olives for his, Hawkeye’s, and Duke’s drinks. He has a bottle of olives in his parka pocket, so all three can have one.

Hawkeye is still trying to remember where he’s seen McIntyre before. One day, the latter picks up a football that’s just landed at his feet. He throws a perfect pass to Hawkeye, who’s now racking his brain trying to remember who McIntyre is. Finally, he realizes that McIntyre is “Trapper” John, an old football player from the Boston/Maine area.

He got his nickname after being caught fooling around with a woman in the ladies’ room at the Boston and Maine train. She said to the conductor, who found her with McIntyre, “He trapped me!”

It’s interesting how, when Hawkeye finally remembers, he says, “Jesus to Jesus and eight hands around, Duke!” Trapper is replacing a major who prays to Jesus. Trapper, in Chapter Seven, will dress up as Jesus in a scheme to raise money to help a Korean houseboy, Ho-Jon (played by Kim Atwood in the film, and by Patrick Adiarte on the TV show), go to the US to study in a university there. There’s a lot of Christian imagery in the novel and film, though it’s usually presented in an irreverent way. Chaplin Father Mulcahy (Auberjonois; Christopher) is well-liked, but derogatorily nicknamed “Dago Red” for his mixed Irish-Italian descent and his red hair.

V: Chapter Four

In this chapter, we learn that the tent that Hawkeye, Duke, and Trapper are sleeping in will be called The Swamp, hence the three are known as the Swampmen. A sign, in big capital letters saying THE SWAMP, is painted in red on the door of the tent.

It’s called The Swamp in part because the tent resembles “the kind of haunt one might come across in a bog”…in other words, the place is a mess. It’s also the centre of social activity in the 4077th, where the three doctors do their boozing.

When one combines the Dionysian messiness of The Swamp with the sloppiness of the three doctors–that is, their often being unshaved and without the short haircuts one would expect of not just army men, but men of pre-Beatles Western society–we see in their sloppy appearance, as well as in the (often mean) pranks they pull on others and their general contempt for authority, a personification of the kind of mess the US army left Korea in by the end of the war.

A certain group of people are mostly marginalized in the novel, film, and TV series–the Koreans, played mostly by Japanese-American and Chinese-American actors. (The situation with Ho-Jon, to be dealt with below, is one of the few exceptions to the rule of marginalization.) As I said above, racial slurs against Asians are used a number of times in the novel, including by our presumably sympathetic Swampmen. As I’ve also mentioned, Ho-Jon is one of many Korean houseboys, there to do menial chores for the American army hospital staff–in other words, their servants. Finally, I’ve mentioned the reality of Korean prostitution for American GIs, something acknowledged in the novel, but never judged.

This marginalization and racism should form the backdrop of what is the biggest issue of the Korean War, but one rarely given scrutiny in the West: how the US military bombed and destroyed pretty much everything in North Korea. 20% of the total population was killed. The US made a messy swamp, if you will, of North Korea. This reality might help Westerners to understand why the DPRK now has nuclear weapons–not to attack other nations, but to defend themselves. The collective trauma the surviving North Koreans suffered from those bombings meant they were determined never to let it happen again.

Audiences are charmed and amused by the Swampmen’s wisecracking, pranks, and general defiance of US military authority. While I am in principle sympathetic to such defiance, one must take into consideration the fact that one shouldn’t just defy authority for its own sake; one should instead look into the evils caused by that authority and direct one’s defiance against it with an aim to stop those evils.

The Swampmen in the novel and film aren’t interested in directing their defiance with such aims. They just want their fun and games (golf, football, drinking, poker, chasing women, etc.) to be uninterrupted by the officious military. Unlike the more progressively-minded Hawkeye and Trapper of the TV show, the novel’s and film’s Swampmen are just self-absorbed hedonists. As such, they fit in well, ironically, with the US empire’s depredations in East Asia.

One example of a victim of the Swampmen’s depredations is a Protestant chaplain named Shaking Sammy. In Chapter Four, we learn that this chaplain has a bad habit of writing overly optimistic letters to the families of wounded soldiers without inquiring into whether or not these soldiers’ wounds could have resulted in lethalities. Shaking Sammy will tell the soldiers’ families that all is well, and the soldiers will be home soon, for example…yet the soldiers in question could be dead, thus cruelly getting the families’ hopes up, only to be crushed when the truth is known to them.

He’s been warned repeatedly not to send such misguidedly optimistic messages, yet he still does it. Furious with Shaking Sammy, Duke and Hawkeye have him see them use their .45s to shoot all four tires of his jeep. Justice has been done, it seems.

Soon after dealing with a particularly difficult patient who, it seems at first, isn’t going to live, yet with the help of Father Mulcahy’s “remarkably effective Cross Action,” the doctors are able to save the wounded soldier after all. Hawkeye and Duke, very drunk, decide to show their gratitude to Mulcahy for his prayers.

They do so in the form of what Hawkeye calls “a human sacrifice”, and for their sacrificial victim, they choose Shaking Sammy, imagining in their total inebriation that Mulcahy will appreciate this ‘gift.’ Tying Sammy to a cross and surrounding him with a pile of hay and assorted inflammable junk on the ground, Hawkeye, Duke, and Trapper are lying on mattresses by him. Duke has a Molotov cocktail in his hand, and it looks as if Sammy’s about to be immolated.

Indeed, the contents of a gasoline can are poured on the debris surrounding Sammy as well as on him. Mulcahy watches the scene in horror, hoping to stop the Swampmen. Duke lights the Molotov cocktail and throws it at Sammy, who screams. It turns out, though, that it wasn’t gasoline that’s been poured on him and his “funeral pyre.” The Molotov just sizzles and goes out.

So no, they didn’t kill Sammy, but they gave him one hell of a scare. This is an example of how mean and excessive the Swampmen’s pranks can be. Another example, from the film, is the famous dropping of the shower tent, exposing the nakedness of the beautiful but disliked head nurse before the entire camp, publicly humiliating her.

The Swampmen know they can get away with this kind of scurrilous behaviour because of their skill as surgeons, and because of how needed they are when the wounded come into the 4077th, as will be the case soon after the prank pulled on Shaking Sammy. Three companies of Canadians will be coming in, flooding the 4077th with casualties, as Hawkeye is aware. The surgeons can’t operate while under arrest.

Tying Sammy to a cross and making him into a “human sacrifice,” a chaplain made into a kind of lamb of God to take away the sin of the world, is an example of the novel’s use of Christian imagery to ridicule religion. As I said above, the Swampmen stick their tongues out at authority, including the authority of the Church, not to right any wrongs inflicted by the powers-that-be, but simply to be enfants terribles for the sheer fun of it. However ill-conceived the optimism may be of Sammy’s letters, he has been cruelly and unusually punished for them.

VI: Chapter Five

Captain Walter Koskiusko Waldowski (played by John Schuck) is the dentist of the 4077th. He’s known as “The Painless Pole” because of his amazing skill at doing dentistry without it hurting his patients. His dental clinic is also where poker games are played, so he is the most popular man in the outfit. Apart from poker and dentistry, his greatest hobby is women.

He’s well-endowed, too…so much so that whenever he takes a shower, other men stop by to see his equipment with awe and admiration. I suspect he’s bipolar, though, since according to the novel, he suffers monthly bouts of depression, each one lasting anywhere from twenty-four hours to about three days. On one particular occasion, he tells the Swampmen he wants to commit suicide because of one moment of impotence.

Hence the song, “Suicide Is Painless,” as the MASH theme music, heard in instrumental form on the TV show, and for the film, with a lyric by Mike Altman, the then 14-year-old son of Robert Altman (music by Johnny Mandel). The song is sung twice in the film, first by “The Mash” (John and Tom Bahler, Ron Hicklin, and Ian Freebairn-Smith) during the opening credits, then by Ken Prymus (playing Private Seidman) during the scene of Painless’s suicide attempt.

Duke and Hawkeye suggest that Painless use a “black capsule” to kill himself with. The Swampmen et al have no intention, of course, of letting Painless kill himself; their plan instead is to cure him of his suicide ideation by, ironically, indulging him in it. This plan, along with their helping Ho-Jon to go to an American university, is one of the few genuinely charitable acts of the Swampmen in the novel or film, which in turn makes them even remotely likable.

They plan to put amytal, a barbiturate derivative with sedative-hypnotic properties, into Painless’s “black capsule.” They figure he’ll take it after getting him drunk, then when he wakes up, he’ll be OK.

On the night of the supposed suicide, everyone will have a party for Painless in his dental clinic/poker hangout. The party is called “The Last Supper”; in the film, there’s even a shot of all the men seated at a pair of long tables as a parody of Leonardo da Vinci’s painting.

Painless is more or less at the centre, where Christ is in the painting. So this scene is another example of MASH using Christian imagery and concepts irreverently. Christ, after His Agony in the Garden of Gethsemane, accepted His impending death on the Cross; Painless is about to die (or so he thinks). Christ was raised from the dead; Painless will rise from…well…a death-like state, anyway.

The irony here is that Painless’s salvation will come by a suicide attempt, the ultimate loss of faith, whereas we are saved by Christ through faith. In wanting to save one’s life, one will lose it; but in losing one’s life for Christ, one saves it (Luke 9:24). His yoke is easy, and His burden is light (Matthew 11:30). Suicide is painless. ‘Tis a consummation/Devoutly to be wished (Hamlet, Act III, Scene i). Fittingly, Mike Altman’s lyric quotes “to be or not to be.”

Suicide is painless because, of course, life is painful. Part of the ostensible purpose of religion is to provide solace for that pain. One ‘loses’ one’s life, for the sake of Christ, or to attain nirvana, to achieve painlessness…hence the Painless Pole is a kind of Christ figure, if comically so.

Koreans were historically Buddhist and/or Confucian, and such thinking is still quite influential there today, but it has waned somewhat in the modern world, with today’s influence of secular thinking and Christianity. We’ll learn that Ho-Jon is Christian, and with his trip to the US to study there, he’ll be further inculcated with such Western ideas.

The point is that Western imperialism’s encroachment on Korea has its cultural as well as military aspects, so the Christian imagery in MASH is apt, even if presented irreverently. The irreverence is just part of the theme of defiance of authority for its own sake: it never rights wrongs. As long as liberals can enjoy imperialist privileges in the countries the West occupies, they’ll give the finger to authority all they like, and it won’t make a real difference to the occupied.

Anyway, to get back to Painless, in the novel, while he’s sedated from the amytal in the black capsule, a blue ribbon has been tied to his cock (implying the return of his sexual prowess), he’s been hooked to a harness and dropped from a helicopter (Is this to imply that he’s supposed to believe that he died, harrowed heaven, then had a resurrection back on Earth?); all of this has apparently ended his depression and suicide ideation. As for the film, during his sedation, the gorgeous nurse, Lt. “Dish” Schneider (played by Jo Ann Pflug in the film and by Karen Philipp on the TV series), has been asked by Hawkeye to sleep with Painless and thus allay his fear that he’s becoming a “fairy.” She does so, and his depression is cured.

VII: Chapter Six

This chapter deals essentially with Frank Burns (Duvall; Linville), a captain before the film and TV series promoted him to major. Hawkeye hates him more than anyone else. Burns will never admit his faults as a surgeon, blaming any problems or deaths on someone else, or they’re held to be acts of God. He also has a $35,000 home and two cars back in the States; he has no formal training in surgery, having learned from his father.

On one occasion, a patient in Burns’s care dies after a rather simple hospital staff worker, Private Lorenzo Boone (played by Bud Cort) tries to use a non-functioning suction machine on the patient. Burns claims Boone killed the patient. Not being very bright, Boone assumes Burns’s opinion, as a doctor, is of infallible authority, and he is overwhelmed with guilt and weeps over the death.

Duke sees this exchange, and he hits Burns. In the film, it’s Trapper who sees it and hits him; in the novel, Trapper hits him on a later occasion.

Burns will develop a mutual admiration for and romantic interest in the new Chief Nurse, Major Margaret Houlihan (Kellerman; Swit). While in the book and the film, Burns will be kicked out of the 4077th and sent stateside after he physically attacks Hawkeye for taunting him about his (in the novel, only rumoured) sexual relationship with her, in the TV series, both Burns and Houlihan will stay at the MASH and personify the hated army authoritarianism that the Swampmen rebel against. But again, it’s a self-absorbed, American antagonism between the two sides that has little, if anything, to do with leaving the Koreans alone.

VIII: Chapter Seven

This is the chapter in which the Swampmen raise money to help their Korean houseboy, Ho-Jon, go to the US to study in university there. As I said above, this is one of their few charitable acts in the novel. Even with this one, though, there are some qualifying factors to consider.

As I’ve tried to argue from the beginning, the Americans shouldn’t have been in Korea in the first place. A few scruffy American doctors sticking their tongues out at military authoritarians does nothing to compensate for the damage caused to the Koreans by occupying, bombing, prostituting, and forcing capitalism on them.

If the Koreans had wanted to pursue socialism after the end of the Japanese occupation, then that was their prerogative. Imposing starvation sanctions on the DPRK, and then claiming disingenuously that their problems are all because ‘socialism doesn’t work,’ has been a tried-and-true tactic that Western imperialism had used on a number of occasions, including Cuba and Venezuela. If ‘socialism doesn’t work,’ then just let the countries attempting to build it fail on their own, and after a few months, they should be running back crying to the capitalist West for salvation. Instead, consider what Cuba, burdened with an economic embargo from the 1960s, has been able to achieve.

Ho-Jon would be properly described as an Asian Uncle Tom. He thinks his Swampmen masters are “the three greatest people in the world.” Sure, the three doctors are good to him: they allow him to spend time with them in The Swamp when he isn’t shining their shoes, doing their laundry, etc.; they help him with his English. All of this can be seen as simple rewards for the boy’s loyalty to them. Accordingly, they like him as much as he likes them.

Ho-Jon still has to fight in the war, though, despite the attempts of Blake and the Swampmen to intercede with the Korean government…he’s seventeen at the time, and he gets wounded, with a mortar fragment in his chest. He thus returns to the 4077th to be operated on by Hawkeye and Trapper.

After the surgery and Ho-Jon is getting better, the Swampmen are debating which college would be the best one for him to study in. After briefly considering Dartmouth and Georgia (the latter being a place where the KKK won’t take kindly to an Asian being there), the Swampmen agree on Androscoggin College. Hawkeye writes to the dean, who replies, saying Ho-Jon will need a thousand dollars a year. To raise the money, which will probably add up to five or six thousand, including travel and expenses other than the aforementioned tuition, the Swampmen decide to have Trapper, as hairy as he is, dress up like Jesus, and sell photos of ‘Him.’

Mulcahy doesn’t like the idea of religion for money, but the Swampmen know “there are a lot of screwballs in the army” who will buy the photos for laughs and souvenirs, and there doesn’t seem to be any other way to raise money for Ho-Jon. Once again, MASH uses Christianity irreverently, and we see in it more of Western culture imposed on Korea.

By “more of Western culture impose on Korea,” I mean that Trapper’s clowning around in a Jesus outfit in South Korea and making money from the photos is a symbolic presentation of Christian missionary work and capitalism nosing their way around Asia to spread their influence among the locals. Ho-Jon is already a Christian–that is, he’s been indoctrinated with Western values and ethics–and he’s about to be educated in an American university. The Swampmen are content to work to raise money to send their friend there and be further indoctrinated. Consider in this connection how much money the American government has given to South Korea to keep the country under its spell.

IX: Chapters Eight and Nine

A soldier whose father is a US Congressman has been wounded, and the Congressman wants Trapper to fly to Japan with an assistant doctor, Hawkeye, and do emergency surgery on the boy. The doctors’ major motivation in going to Japan, though, is to play golf there. They even bring their golf clubs with them.

When they get there, Hawkeye reconnects with an old friend, “Me Lay” Marston, who is an anesthesiologist and helps a Japanese doctor run a pediatric hospital that doubles as a whorehouse. In fact, the place unabashedly calls itself “Dr. Yamamoto’s Finest Kind Pediatric Hospital and Whorehouse,” or FKPH&W, for short. This openness shouldn’t be all that surprising, for of course, the US military has been known for frequenting such places in East Asia, as I’ve mentioned above.

When the doctors are going to the operating area, an army nurse tries to stop them. During the operation, a colonel shows his disapproval of their barging in to the place. Neither of these people deter the doctors, obviously. Examples of their usual defiance of military authority can be seen in the film. Again, though, this defiance of authority is just about two men who want to get the surgery out of the way as soon as possible so they can play as much golf as they can get in. They don’t want to wait around for the right people to arrive so they can be authorized to operate. They’re not even dressed as doctors: they’re all scruffy and have their golf clubs with them. Military authority isn’t an oppression to be overthrown–it’s just an inconvenience.

Later, while Trapper and Hawkeye are playing golf, some women caddies there get the impression that Trapper is Jesus when Hawkeye says the Lord’s name in vain after Trapper has hit a good shot. Hawkeye still has some old Jesus photos of Trapper on him, so he gives them to the “bimboes…[who] are on a real Christian kick.”

Though it looks as if Trapper and Hawkeye are planning to get laid, and they even hope to hang out in FKPH&W, speaking of which place, Me Lay wants the two doctors to take care of a half-white, half-Japanese baby, the result of an American john and a careless prostitute there. The doctors deal with the baby’s medical problems and talk Me Lay into adopting the orphan.

That officious colonel, who doesn’t approve of the Swampmen’s dealings with the baby, is blackmailed with photos of himself in bed with a prostitute, so the doctors won’t get in trouble. After all of these adventures, though, the doctors must rush back to the 4077th to deal with a huge, seemingly endless deluge of wounded, which is what Chapter Nine is all about.

X: Chapter Ten

This chapter starts with a description of Captain “Ugly John” Black (played by Carl Gottlieb in the film, and by John Orchard in the TV series), the 4077th’s anesthesiologist, how important he is to the hospital, and how his work is never done. He’s called Ugly John in the novel as an ironic joke: he’s actually “the handsomest man in the outfit.” He also hates everyone in the Commonwealth Division: Brits, Canadians, Australians, New Zealanders, etc.

Later on in the chapter, a new doctor arrives who is christened by Trapper with the nickname of “Jeeter.” He shares some martinis with the Swampmen, and as he’s getting tipsier and tipsier with each drink, Jeeter reveals how horny he is for the women there. He gets advice from Hawkeye on how he can get his hands on a nurse; while Hawkeye offers a few suggestions, he’s not sure which one is the best, so Trapper suggests that Jeeter announce his availability to all the nurses in the mess hall.

By now so drunk that he’s staggering, Jeeter goes to the mess hall with the help of the Swampmen, and standing at the doorway, he announces his availability in the crudest and most aggressive terms possible, shocking everyone there. Trapper can’t resist inspiring him to say he’ll start by screwing “Hot Lips” Houlihan.

Now, “Hot Lips” has been Major Houlihan’s official nickname, much to her chagrin, ever since her sexual relationship with Frank Burns. Trapper is the one who has christened her with the nickname, though in the film, it’s inspired by her telling Burns to “kiss [her] hot lips,” not knowing that a microphone has been surreptitiously placed by her in her tent where she and Burns have been making love.

Another surgeon, Roger the Dodger, arrives at the 4077th, and he’s inspired to shout out “Hot Lips Houlihan,” which will provoke her all the more.

In the novel, she races into Col. Blake’s tent, fresh from the showers and wildly irate. There’s no reference to a prank involving the shower tent dropping and exposing her nakedness to the whole 4077th, as in the movie, but it’s easy to see how the filmmakers took the idea of the prank as implied in the novel.

When she goes into Blake’s tent, the ends of her hair are still wet, and the strap of her shower cap is hanging from an end of her towel. She obviously ran out of the shower tent before she was finished in there, because the Swampmen, “those beasts, those THINGS,” have upset her so severely. She threatens she’ll resign her commission if Blake won’t do anything about them.

Blake couldn’t care less if she does. He never properly disciplines any of the Swampmen. As she says, the 4077th “isn’t a hospital…It’s an insane asylum,” and Blake is to blame for not using his authority to stop men like McIntyre from calling her “Hot Lips.”

This incident, especially as it’s represented in the film, underlines another unsavoury aspect of the original MASH that makes nonsense of the more progressive aspects of the TV series: its sexist attitude towards women. Houlihan may be a major, but she’s given no respect. In the TV series, especially the later seasons, much is made of her as a spokeswoman for sexual equality in the army.

Not so in the novel or film, where women are called “broads,” chased by the men for sex, objectified and exposed as described above, had orders barked at them by the Swampmen to do such things as cook for them, etc. All of this fits in line with the imperialist project of trying to control the entire Korean Peninsula, as well as Japan, where in both US-controlled places, there is prostitution provided for the GIs. A huge part of world domination is in controlling its women, as of the 2020s, just under 50% of the global population.

I never found the film’s shower scene with Houlihan amusing. It always came across to me as a mean, humiliating, demeaning prank devised by the immature Swampmen, all just to find out whether or not she’s a natural blonde. I’ve said it before, and I’ll say it again: as charmless as army authoritarianism may be, cheap pranks like these are not the way to deal with it; they’re often not even funny.

Houlihan will try to get Blake in trouble by informing General Hammond (played by G. Wood) of how out of control the staff of the 4077th are. Ultimately, nothing will be done about it. Indeed, the general goes so far as to say, “Screw her.”

XI: Chapter Eleven

Blake has been sent to Japan for temporary duty at the Tokyo Army Hospital. He’s been replaced by Col. Horace DeLong for the three weeks that Blake is gone. DeLong, another regular army guy, will be quite dismayed with the erratic behaviour of the scruffy Swampmen, though he will come to respect Hawkeye for his skills as a surgeon.

Bored during a spell of no wounded, and suffering in the heat, the Swampmen get some amusement by pretending they’ve gone insane. They speak of mermaids as if they were real, and they tell DeLong that when they catch a mermaid, they’ll “screw the ass off her.” They figure that if they can convince DeLong that they’re nuts, they’ll be sent to some psychiatrists in Seoul for a while, then get sent back to the 4077th in time for when more wounded come.

To add to the craziness about mermaids, Hawkeye says he’ll agree to DeLong’s plan–to have the Swampmen go to the 325th Evac for psychiatric observation–if he can get “a shot at the epileptic whore,” an idea inspired by a psychiatrist Hawkeye once knew who had a female epileptic patient; she’d go crazy every time her husband tried to have sex with her. Hawkeye hopes to find such a prostitute in Seoul during the Swampmen’s rest and ‘therapy.’

They go to the 325th Evac, meet a psychiatrist named Maj. Haskell, and do their crazy routine with him. They act as though Hawkeye is the worst case. When Haskell meets Hawkeye, the latter makes a number of incoherent remarks to seem crazy.

The Swampmen also find a place where they can get at the “epileptic whore”–Mrs. Lee’s, whose brothel’s girls are “velly clean.” They visit the place, but don’t end up trying the prostitute with “hysterical convulsion[s].”

XII: Chapter Twelve

Hawkeye gets the idea to have the 4077th set up a football team. He considers certain men in the unit, including one named Vollmer, to be a centre, then Jeeter as a second string halfback, among others, all of whom have had football playing experience, according to Hawkeye. Their new team can play against that of the 325th Evac, a team coached by General Hammond.

Since Hammond’s team is really good, Hawkeye knows someone who can be a ringer to ensure that the 4077th can beat the 325th Evac: Captain Oliver Wendell Jones–“Spearchucker,” (Williams; Timothy Brown in the TV series) an excellent football player who’s become a neurosurgeon. When Duke hears the man’s name, he (correctly) assumes that Jones is black, flaring up Duke’s racial prejudice.

Hawkeye gives Duke a slight chiding for calling Jones a “nigra,” and when Duke meets Jones and taunts him a bit, Jones puts him properly in his place. This is the first time in Hooker’s novel that someone is called out for using racial slurs or otherwise demonstrating racial bigotry. Since the novel was published in 1968, it is safe to assume that, because of the Civil Rights movement, conservative Hooker knew he couldn’t get away with racism against blacks the way he could racism against Asians at the time. Still, calling Jones “Spearchucker,” a nickname he accepts because he “used to throw the javelin,” is plenty racist as it is.

The Swampmen go to Blake to make a twin request that is really one: they need a neurosurgeon, Jones specifically, and they need him also for the 4077th’s new football team. Blake remembers that Hammond coaches the 325th Evac team, and that Hammond’s sense of how to coach a football team is years out of date; Blake also knows that with Jones playing for the 4077th, they can beat Hammond’s team and make a lot of money. After all, people bet on these football games, and so a profit can be made on them.

When Blake agrees to set up the new 4077th football team, insisting that he be their coach, Hawkeye is pleased and tells the other Swampmen, “Henry believes in free enterprise, too.” Note here the combination of capitalism with the liberal concession of having a black man on the football team. Of course, the far more progressive stance of the TV series includes far greater respect for blacks…the dealing with “Spearchucker” early on notwithstanding.

The character had been written out of the TV series by the end of season one because it had been understood that there were no black surgeons in MASH units during the Korean War, and so the sitcom’s creator was concerned, apparently, with maintaining historical accuracy (about something most people probably wouldn’t have known, anyway; and actually, there had been several black surgeons at the time). Hmm: a TV series–one that ran for just over a decade about a war that had lasted for only a little over three years, that was meant as an allegory about the Vietnam War, and which had men in the early 1950s with shaggy 1970s hair instead of short, army haircuts–fired a black actor because of concern about historical accuracy? Speaking of racism…

Then again, continuing to call a black man “Spearchucker” over and over again would have been problematic in itself for a TV show that was to be more politically progressive, anyway. In all of this, we can see how the contrast between the show, the film, and the novel is not a conservative/liberal dichotomy, but rather a continuum between the two supposedly opposing political stances.

XIII: Chapter Thirteen

When the players of the new 4077th football team are practicing, they’re awful, but not hopeless. When the game happens, it turns out that Hammond has a few pro footballers of his own for his team, so the 4077th will have to find ways around such obstacles…including cheating. One of the pros, for example, is surreptitiously given a sedative during a pileup in order to incapacitate him.

One way to think about this football game is to allegorize it as a war, except that instead of it being a war between the capitalist West and the ‘dirty commie’ North Koreans and Chinese, it’s a war between the scruffy anti-authoritarians and the military authority, as personified by Hammond’s team. Such an interpretation seems fitting, since throughout the novel and the film, we get very little of the actual Korean War, apart from all the wounded needing surgery.

This war-allegory ties in with what I’ve been saying on and off throughout this analysis: there’s very little concern with the actual war and the damage that was done to the Koreans at the hands of US imperialism. All the MASH staff care about is themselves. They deal with the horrors of war not by demanding a stop to it or by making fun of anti-communist hysteria (as happens from time to time in the TV series), but instead by indulging in pleasure: boozing, sex, golf, and now, football. They oppose the military not because of its imperialism, but because it gets in the way of their fun.

The football players are profiteering from bets on the game, just as there are profiteers in war. The team opposing that of the 4077th are called, significantly, “the enemy” in the novel. The game is a war, a comically self-absorbed one between Americans and Americans, with the Koreans so marginalized this time that they’re not even present.

One of the major reasons for divergences from the film and the novel (and even Lardner’s script, for that matter) is Altman’s encouragement of his actors to improvise, to allow more creative freedom for them and to have more spontaneous interactions between them, adding more realism. One result of this indulgence in MASH is, during the football game, Schuck as Painless saying, “Alright, bud, your fucking head is coming right off,” making this the first time in a mainstream Hollywood movie that that word was ever said…and allowed.

Another example of the 4077th team cheating is when Radar uses his ESP to listen in on the upcoming plays Hammond’s team is planning. They also use a trick involving Vollmer hiding the football and walking it over to the enemy’s side while everyone else is kept busy and distracted. As a result, the 4077th wins the game 28-24, and they make a huge profit.

This blatant disregard for the rules, as well as the contempt shown for authority, can be seen to represent the real political stance, if there even is one, of the Swampmen–they’re anarchists. Yet their penchant for making profits makes them a most dubious kind of anarchist…’anarcho’-capitalists! I told you this novel/film was far from left-wing or progressive.

XIV: Chapters Fourteen and Fifteen, and Conclusion

The days of the deployment of Hawkeye and Duke in South Korea are numbered, so between now and when they get sent home, Blake is having them teach two new doctors how to do “meatball surgery,” which is a set of surgical short-cuts, since saving the lives of the wounded is the priority, and not daintiness, which can be left to the doctors in, say, Tokyo.

In the final chapter, Hawkeye and Duke finally leave the 4077th and go back to the States. They do a lot of drinking on the way, and they engage in a lot of their usual naughtiness, including at one point shirking certain medical duties by pretending to be chaplains. Finally at home, they rejoin their wives and kids in Maine and Georgia.

In the TV series, though, of course, Hawkeye (as well as Frank Burns) have not gone home, and Hawkeye (played by the ever-so-charismatic Alan Alda) is a bachelor. The show truly was an allegory of the Vietnam War, the last years of which overlapped with the film and the first few seasons of the series. As a result, the TV show, with its eleven seasons, ended up turning a three-year-war into an eleven-year quagmire, if you will, in ironic imitation, it seems, of Nam.

The more progressive liberal stance of the TV show, as I said above, should be seen as on a continuum with the more conservative vision of Hooker and Altman, since the one progressive stance of consequence–that the US army should never have been in Korea in the first place–is never even considered, not in the novel, the film, or the TV show.

Analysis of ‘Le Petit Prince’

I: Introduction

Le Petit Prince (The Little Prince) is a 1943 novella by Antoine de Saint-Exupéry. It was first published in English and French in the US that year, and published posthumously in France following liberation, as the Vichy Regime had banned it.

The novella was Saint-Exupéry’s most successful work, selling about 140 million copies worldwide, and thus being one of the best-selling books in history. It’s been translated into over 505 different languages and dialects worldwide, second only to the Bible among the most-translated works. Le Petit Prince has been adapted into many art forms and media, including audio recordings, radio plays, live stage, film, TV, ballet, and opera.

Here is a link to quotes from the novella in French and in English translation, and here is a link to a PDF of an English translation of the story.

II: Chapter One

Saint-Exupéry begins his tale by discussing a time, when he was six years old, that he was fascinated with how a boa constrictor eats its prey, swallowing it whole without chewing it, and needing six months to digest it. The boy decided to draw a boa constrictor having swallowed an elephant, but on showing the picture to some adults and asking if it scared them, they saw nothing scary about it, since it looked as if he’d simply drawn a hat!

In this moment, we see the beginning of a recurring theme in Le Petit Prince: the folly of adults when compared to the wisdom of a child. The boy tried a second drawing, this time showing the inside of the boa constrictor so the elephant could be clearly seen. Now, the adults advised him to forget about boa constrictors and what they eat, and instead focus on learning geography, history, arithmetic, and grammar. The folly of adults is the reversing of what’s important and what’s unimportant, so Saint-Exupéry gave up on the dream of being an artist at the age of six and would eventually become a pilot instead.

In meeting more adults over the years, he never changed his low opinion of them, since as a test, he’d show them his first picture, and they always saw only a hat.

III: Chapter Two

Here is where the story really begins, a fanciful rather than a logical one. Adult Saint-Exupéry had been living alone, with no one to talk to (loneliness is another major theme of the novella), until six years before his telling of his story, when he was flying his plane over the Sahara Desert and it crashed with a broken engine. Again, he found himself alone, with no passengers or mechanics to help him.

He had to fix his plane alone, he was miles away from civilization, and he hadn’t enough drinking water to last a week. This was a life-and-death situation. You can imagine the stress he was going through.

This predicament really happened to Saint-Exupéry and his copilot-navigator, André Prévot, in 1935. Though they’d survived the crash, they faced rapid dehydration in the intense desert heat, with limited food and drink. They both began to have vivid hallucinations. By the fourth day of their ordeal, a Bedouin on a camel found the two and saved them. Saint-Exupéry described their ordeal in his 1939 memoir, Wind, Sand and Stars (Terre des hommes).

The notion of having hallucinations while suffering in the desert heat can explain Saint-Exupéry seeing the little prince. While the boy is, on the one hand, a projection of the pilot having regressed to a childhood state (to ease his stress), the prince can also be seen as a Christ figure, a sinless child coming to Saint-Exupéry’s rescue, just in time.

One idea that you can glean from all of my posts involving my interpretation of the symbolism of the ouroboros (i.e., the dialectical relationship between opposites) is that at the moment of the most hellish despair, salvation can come. The prospect of certain death in the desert (hell, the bitten tail of the ouroboros) leads to Saint-Exupéry’s delivery from it (heaven, the biting head of the serpent). This delivery, this salvation, comes to the beleaguered pilot in the Christ-like form of the little prince.

If adult Christ was King of the Jews, then as a child he was a prince, the Prince of Peace, the little prince. We are instructed that we can attain the kingdom of heaven only as a child (Matthew 18:3), and so Saint-Exupéry must get back in touch with his original, naïve childlike nature. This is the purpose of the little prince entering the pilot’s life right at this moment…saving him in the most unlikely way.

On the morning of the second day of Saint-Exupéry’s ordeal, he wakes up to the voice of the boy asking him, of all things, to draw a sheep for him. The importance of this seemingly trivial, frivolous request, interrupting the man from his urgent work, exists on several levels. First, there’s the dialectic of prioritizing the trivial over the urgent, a child’s wisdom versus an adult’s. Second, the sheep makes us think of a lamb, the Lamb of God. Third, the man is being brought back to his childhood love of drawing…but drawing a peaceful, rather than a threatening, animal.

What makes the pilot’s ordeal in the story even worse than that of Saint-Exupéry and his copilot, Prévot, in the real-life ordeal is precisely the absence of a copilot, or anyone else, for that matter. The man is alone in the hot desert, far away from civilization, with a plane needing repairs, and he’s running out of drinking water. He could die, and he has nobody with him. This is the hell of death and loneliness.

Being alone only intensifies annihilation anxieties, leading one all the closer to psychotic panic, or what Wilfred Bion would have called a nameless dread. The pilot is sweltering in oppressive heat; this heat is an example of unpleasant stimuli that Bion would have called beta elements, stimuli that have to be processed, via alpha function, into alpha elements, or processed stimuli that one can cope with. (Read more about Bion’s and other psychoanalytic concepts here).

As I said above, the extremity of the pilot’s ordeal has forced him to regress to a childlike state, to a simpler frame of mind that doesn’t have to cope with complexity. Still, though, that complexity has to be coped with, and in his regressed, childlike state, the pilot needs someone to help him process the physical irritants (beta elements, the dehydrating heat) that he can’t deal with all alone. It’s out of the question, of course, that his mother could be there for him, the one who normally does the vicarious processing of her baby’s unpleasant stimuli via maternal reverie. The pilot must resort to something else.

As a result of his helplessness, loneliness, and urgent need to save his life, the pilot projects his inner child out into the external world in the form of the little prince, who is for the pilot what Bion would have called a bizarre object, a projected hallucination from his inner psychic world, sent out of him to keep him company in a desperate attempt to save his life.

With the bizarre object of the little prince come all the other bizarre objects: the tiny planets of the boy and the men the boy visits, the talking rose, the talking fox, and the talking serpent. This childlike fantasy world is the pilot’s escape from his desperation, his ordeal.

Getting him to draw a sheep several times, criticizing each drawing for this or that flaw, and finally accepting a drawing of a sheep ironically obscured in a box, are ways of helping the pilot process his childhood trauma of his original artwork having been rejected by adults. Had he only been encouraged to be an artist as a child and thus to express his emotions freely, he might have pursued that ambition, instead of becoming a pilot (symbolic of trying to fly away and escape everything), and thus finding himself in his current, life-threatening predicament. On a symbolic level, his danger in the desert represents his psychological crisis resulting from having abandoned and betrayed the true self (in Winnicott‘s sense) of his childhood. In this sense, the little prince has truly saved the pilot.

IV: Chapter Three

We get a sense of how small the planet is that the little prince comes from when he tells the pilot that the sheep he’s given him won’t need a rope to restrain it, since if it strays, it won’t be able to wander very far.

The smallness of the little prince’s planet–like that of the planets of the king, the vain man, the drunk, the businessman, the lamplighter, and the geographer–has different levels of meaning. On the one hand, it means the planets are like small islands in a universal ocean, isolated places of loneliness and alienation. Thus, they represent projections of the pilot’s loneliness as well as the loneliness of all of us. The small planets also represent a wish-fulfillment for a man stranded on a stretch of land far too large for his comfort. If only he, like the little prince, could fly away from his world to explore others and escape his danger, taken away with the help of a flight of migratory birds (Chapter Nine), instead of being stuck in a desert with his broken-down plane.

V: Chapter Four

Indeed, the little prince’s planet is as small as a house!

The pilot believes the boy’s planet is an asteroid known as B-612, discovered by a Turkish astronomer in 1909, whose discovery was ignored by the International Astronomical Congress because the Turk wore the traditional clothing of his country rather than European clothes. When the Turk was in European clothes, though, and he presented his discovery to the Congress again in 1920, the Westerners acknowledged him. We see in this an example of both Western prejudice as well as the addled adult mindset.

The pilot notes more examples of this mindset, in how adults seem to think that numbers and figures pertaining to anything are more important than, say, its beauty. These numbers and figures, of course, often represent monetary values for the adults: ‘Does his father make much money?’ or ‘I saw a house worth a million dollars […] What a pretty house!’ Such a mindset is a reflection of the capitalistic values we’ve all been taught, and so Saint-Exupéry’s critique of such values must have been among the reasons that the pro-Nazi Vichy government wouldn’t allow Le Petit Prince to be published. Fascism is hyper-capitalism: it exists to thwart the growth of socialism–more on that later.

Now that the little prince is out of the pilot’s life (it’s been six years, as of the telling of this story, that the little prince has returned to his planet), and so not only does the man miss the little boy, but he has revived his childhood interest in art, having bought a box of paints and some pencils, and not wanting to be interested in only numbers. He is getting older physically, but the return of the little prince to his planet really means, paradoxically, that the projection of the pilot’s inner child has returned to his heart.

VI: Chapter Five

In this chapter is a discussion of the issue of baobab trees. As soon as the little prince is aware of the growing of a bad plant like a baobab on his little planet, he must destroy it at once. For if he allows any baobabs to grow freely, they will take over his entire planet and the roots will burrow their way down. And on a small planet like his, the baobabs will wreck it entirely.

Researchers have contended that the baobabs represent Nazism’s attempt to dominate and destroy our Earth. Small wonder the Vichy government wouldn’t let Saint-Exupéry’s novella be published, and only upon France’s liberation from Nazi occupation would the story be published there.

Note that it isn’t enough to uproot this or that baobab, and then be content that one’s work is all done. The little prince tells the pilot that one must regularly go to work, every day after washing and cleaning, spotting the baobabs and distinguishing them from the similar-looking rosebushes, and pull the baobabs out as soon as they’re spotted as such.

The same vigilance must be applied to fascism…though few have heeded the warning since the end of WWII. The defeat of Nazi Germany, more the sacrifice of the Soviets than of Western Europe and North America by a long shot, was merely a setback for fascism. The far-right soon regrouped and acted clandestinely, seeming no different from the rosebush-liberals of the postwar world.

Ex-Nazis found lucrative employment in the US via Operation Paperclip, for no one was more effective at fighting ‘those lousy commie Reds’ than fanatically anti-socialist fascists during the height of the Cold War. These ex-Nazis worked in NASA, NATO, and West Germany, causing tensions in East Germany that necessitated the building of the Berlin Wall in 1961, also known as the Anti-fascist Protection Wall, to keep Nazi espionage out, as well as to prevent brain-drain, or the loss of skillful engineers, scientists, etc. to the capitalist West through tempting salary offers.

Then there were Operations Aerodynamic and Gladio.

After all of that fascist terrorizing of the European left came the dissolution of the Soviet Union, the use of Ukrainian fascists by the US and NATO to provoke Russia into a needless and dangerous war, and the rise of Trump via Zionists like Biden. This is why we can never stop being mindful of baobab fascism.

But I digress.

Saint-Exupéry may have been born to an aristocratic family, but that doesn’t necessitate elitist, let alone fascist, sympathies. Peter Kropotkin was a Russian prince; he was also an anarcho-commmunist. Friedrich Engels was a bourgeois; he was also Karl Marx’s trusted friend and colleague.

But I digress again.

VII: Chapter Six

The little prince loves to watch sunsets, which on his tiny planet come forty-four times a day! Here on Earth, though, the boy will have to wait and wait.

The frequent sight of sunsets (and therefore also of sunrises) implies that the little prince has a far more conscious sense of how cyclical life is than we do. He watches sunsets when he is sad, implying that they have a therapeutic value for him. Seeing the coming darkness will bring to mind that the light will soon return.

We on Earth, on the other hand, must wait much longer for both the light and the dark, giving us the illusory feeling that both the good and the bad are closer to being permanent states of existence. The boy knows better, though.

VIII: Chapter Seven

The little prince wants to talk to the pilot about flowers, and if the sheep will eat flowers, but the pilot is terribly busy and stressed trying to repair his plane. The boy’s incessant questioning feels so annoying in its triviality.

When the boy asks what a flower’s thorns are for, the man snaps at him that it’s because flowers are cruel, which the prince can’t believe. The pilot’s words seem to imply that the little prince is being a cruel flower himself for pestering him in his life-or-death situation.

The boy is shocked that the man doesn’t think flowers are important, and that he is being just like any other adult, bereft of understanding. Recall that the little prince, as a Christ-figure, is trying to get the pilot to understand that, in order to save himself, the pilot must be as a child, to be an imitator of Christ (1 Corinthians 11:1), and therefore in agreeing that flowers are important the man is imitating the prince and being like a child.

The little prince speaks of a man on a planet he’s visited who thinks that doing sums is the only important thing in the world; this man has never smelled a flower or looked upon a star. He’s swollen with pride, like a balloon. He sounds like the businessman we’ll learn about in Chapter Thirteen, he who imagines all the stars out in space are his possessions, his accumulated wealth. If so, he counts the stars, but never looks on them. In other words, he has all the inverted values of a capitalist. He doesn’t care about beauty; he only cares about numbers as money-values.

The pilot feels ashamed to seem like a man similar to this businessman.

IX: Chapter Eight

The little prince tells the pilot about a special seed that was blown onto his planet from some other place. It gave birth to a new kind of shoot, making the prince look it over very closely. Was it a new kind of baobab? No.

It grew into a beautiful flower that captivated the boy’s heart. She was a speaking flower, and one that is rather vain, her words annoying him. She wanted him to attend to her needs–watering her, and putting a screen around her to protect her from gales. He feels that one shouldn’t listen to flowers, but rather just look at and smell them, and admire their beauty.

Apparently, the flower, a rose, was inspired by the author’s wife, Consuelo de Saint-Exupéry, who was from El Salvador, the country that inspired the little prince’s planet, with three volcanoes like those in her country, too (including the Santa Ana Volcano). I suppose we’re meant to assume by all of this that his wife was kind, yet petulant and vain as well.

The little prince’s leaving his planet and the rose behind, later to encounter the vast field of roses on Earth, is meant to represent Saint-Exupéry’s infidelity to Consuela, presumably during his travels by plane. In all of this, we can see again how the little prince is a projection of the pilot’s idealized version of himself, and is therefore also in turn a projection of Saint-Exupéry.

X: Chapter Nine

The little prince has left his planet, apparently, with the help of a flight of migratory birds, obviously symbolic of a plane for Exupéry to fly, and therefore a wish-fulfillment for the man stranded in the desert. The leaving can also represent the loss of innocence upon having grown up and having to face the adult world.

Before leaving, though, the boy’s had to be responsible and make sure his planet has been left in the best condition possible, which meant cleaning his three volcanoes, two active and one extinct, as well as pulling out the last of the baobab shoots and making sure his rose was safe from harm.

She says she won’t need the glass dome he’s used to put on her to protect her. She’ll enjoy the cool night air, and her thorns will protect her from any wild animals. Just as he is maturing and getting more responsible and self-reliant, so is she.

XI: Chapter Ten

In his travels in space, the little prince visits a number of asteroids not unlike his own in essence. The first of these has a king on it, and every other asteroid also has a solitary man living on it, each man in his own way demonstrating the foolishness of the adult mindset.

This adult absurdity is put into full effect here with a king who, all alone on his asteroid, rules over nobody. We see what a bad thing authoritarianism is when it’s presented in an absurd way. The king’s commands are pointless, illogical, and unenforceable. Quite an ironic position to get from an author who was born into an aristocratic family.

If the king can’t forbid the little prince to yawn, then he’ll command the boy to yawn. If the prince is too shy to yawn, then the king will command him sometimes to yawn, sometimes not to.

The king wants respect for his authority, and hates to be disobeyed, yet he is consummately ineffectual, thus demonstrating all by himself just how invalid regal authority is.

If the boy asks the king if he may do something, such as to sit down or ask a question, then the king commands him to do these things instead of simply permitting him to do them. The king is alone on his asteroid, yet he insists he rules over everything, even the stars, which he imagines must obey him in everything. In a while, we’ll be introduced to the businessman, who imagines the stars are his property.

The king says that authority rests on reason, and that he demands obedience because his orders are reasonable…yet the examples given above demonstrate how his orders are anything but reasonable.

The little prince wishes to leave the king’s little planet, yet the king forbids him to, offering to make the boy his minister. There being no one else on the asteroid, though, means that he as “minister” will have no one to judge. The king says the boy then can judge himself. The insists on leaving, yet the king offers to make him his ambassador. The prince leaves.

XII: Chapter Eleven

The second planet the little prince visits is inhabited by a vain man, who imagines the approaching boy to be an admirer. The prince considers the vain man’s hat to be an odd one, yet its owner says he raises it to anyone who praises hm…yet no one ever comes to his planet.

The vain man asks the little prince to clap his hands, which the boy does, causing the vain man to raise his hat “in a modest salute,” as if he were receiving applause for having put on an impressive performance.

The vain man, like the king, is demonstrating the absurdity of adults’ narcissistic affectations of greatness, when no such greatness is at all in evidence. He asks the boy if he thinks him “the handsomest, smartest, richest, and wisest man on the planet”…yet he is the only man on the planet, just as the king is alone on his planet, ruling over nobody.

Adult narcissism seems to stem from loneliness.

The prince leaves the planet.

XIII: Chapter Twelve

He arrives on a planet where a drunk lives. The little prince learns that this man drinks to help him forget how ashamed he feels…because he drinks!

The sadness of the drunk drives home the idea that it’s the loneliness of all of these adults that drives them to do the absurd things that they do. Hence, each man lives alone on his planet. The boy was alone on his, too, yet at least he had the sense to leave and look around, to find people.

Accordingly, he leaves the drunk’s planet, too.

XIV: Chapter Thirteen

The little prince arrives on the planet of the businessman, who is in the middle of doing sums. We see here especially how numbers are meant to represent monetary values, as I mentioned above, since the businessman is counting the stars.

He imagines he owns them simply because he was the first to think about owning them. He sees a difference between his owning them and a king ruling over them; we could see in this ‘difference’ a satirizing of the difference between capitalism and feudalism.

The businessman imagines that his ‘owning’ of the stars will make him rich…so he can ‘buy’ more stars! The little prince notes that the businessman’s avarice is based on the same kind of circular reasoning as the drunk’s shame is based on. One gropes for things only for the sake of groping for them.

The notion of justifying one’s ownership of a thing on the basis of having ‘discovered’ it is extended by the businessman into the realm of imperialism and settler-colonialism. He says, “When you discover an island that belongs to nobody, it is yours.” We all know what happened when Christopher Columbus discovered land that “belongs to nobody.”

The businessman’s ‘discovery’ of the stars, those islands in the sea of space, and his subsequent ‘owning’ of them, amassing his wealth through them, is the author satirizing capitalism by demonstrating the absurdity of accumulating capital for its own sake, claiming ownership of things that don’t belong to you.

He justifies his ownership of the stars further by calculating their totals, writing the totals on a little piece of paper, and putting the paper in a drawer to lock them in. This locking-away of the paper is his “bank.”

Like the king, the vain man, and the drunk, the businessman is all alone on his planet, engaging in his absurdity to compensate for his loneliness. The alienation caused by capitalism, fittingly, is felt most keenly by him. He pays little attention to anybody or anything other than his calculating.

The little prince observes that his own ownership of volcanoes and a flower are far more meaningful because he actually tends to their needs. The businessman, on the other hand, does nothing of use for the stars, just as any capitalist does little more than accumulating profits and overseeing those he overworks and underpays, his workers, who are the ones who are actually making the products and who thus should manage themselves and earn the full fruits of their labour.

The little prince leaves the businessman’s planet.

XV: Chapter Fourteen

The next planet the little prince comes to is one inhabited by a lamplighter. This planet is the smallest of them all, with only enough room for the lamplighter and his street lamp.

This man doesn’t seem to be engaging in absurd acts on first inspection, though, as has been the case with the previous four men, for lighting a street lamp does in itself have meaning. Still, his work is discovered to have plenty of absurdity in it.

The lamplighter’s planet is so small, and it has been rotating faster and faster over time, that morning and evening fall almost immediately the one after the other, so he must light up and put out the street light with hardly any rest in between.

And why? Because these are his orders.

Still, the boy sees good in the lamplighter, for “he cares for something besides himself.” The lonely little prince could also see a friend in the lamplighter, yet sadly, his planet is too small for both of them to live on, so the little prince leaves.

XVI: Chapter Fifteen

The next planet he lands on is one with a geographer, an elderly man who writes long books and imagines the approaching boy to be an explorer. Recall that geography has been one of the pilot’s studies, so when we discover the geographer’s absurdities, we will see another example of our narrator poking vicarious fun at himself.

One would think that this geographer would have an encyclopedic knowledge of every nook and cranny of his little planet, but he knows of no oceans on it, nor of any mountains, cities, rivers, or deserts. The reason for his ignorance, he says, is that he has no explorers to discover all of these things for him. He is only supposed to receive the explorers’ information, ask them questions about it, and write it all down.

Considering the little prince to be an explorer, the geographer is eager to hear the boy describe his planet. The prince tells of his volcanoes and his flower, though the geographer is not concerned with the latter, since it is “ephemeral.” Geography books are concerned only with what lasts forever on a planet, the geographer insists.

Similarly, he is not concerned with whether a volcano is extinct or if it lives. What matters to him is the mountain itself, which does not change. If the geographer records changing things in his books, then they’ll be out of date, sooner or later, and he can’t have that.

The little prince is saddened to learn that that which is ephemeral is “that which will die.” Since his flower is ephemeral, he fears for her death. In his heart, the boy knows better than the man: that which will die is far superior to that which is “everlasting,” since the ephemeral’s value is its rarity in the brevity of its life.

The geographer recommends that the little prince go next to the Earth, since good things have been said about the planet. So Earth is where the boy goes.

XVII: Chapter Sixteen

Ours is no ordinary planet, for instead of having only one king, one vain man, one drunk, one businessman, one lamplighter, and one geographer, there are many hundreds, thousands, hundreds of thousands, and/or millions of each of these kinds of men on Earth. So many adult fools, all occupying one planet.

The narrator discusses the many lamplighters of the world before the invention of electricity.

XVIII: Chapter Seventeen

The narrator notes, yet again, another absurd thing that people often do: they lie to sound smart. While he acknowledges that people occupy very little space on Earth, grownups will think he’s lying about that, since they in their pride would prefer to believe that they take up a great deal of space here. “They think they are as large as baobabs.” As I discussed above, we should all know what that kind of poisonous pride can lead to.

When the little prince arrives on Earth, he’s surprised to find no people at all. Well, he is in the middle of a desert, after all. On a planet with so many people, the boy is still lonely.

He soon finds himself in a conversation with a snake. Since as a Christ-figure, the little prince could thus be a kind of second Adam (1 Corinthians 15:47, for example), then it is fitting that he have a conversation with a ‘second serpent’–not one that will tempt him (via Eve) into sin and death, but one that will give him genuine knowledge and wisdom.

The boy learns from the serpent that, while it is surely lonely to be in the desert, “It is also lonely among men.” One could be surrounded in a sea of people, yet still feel lonely if one doesn’t have any friends. Many people here on Earth have that experience. The boy’s encounter of many, each living alone on his own tiny little planet, is symbolic of that loneliness, isolation, and alienation we all feel, at least from time to time. The absurd behaviour of those men on their asteroids can be seen as at least representative of trauma responses to their loneliness.

The serpent says other things to suggest his links with the Biblical one. He says he’s “more powerful than the finger of a king”, suggesting he’s in a way like Satan, the god of this world (2 Corinthians 4:4). He also says, “Whoever I touch I send back to the dust that created them” (Genesis 3:19). This is a good serpent, though, and he won’t hurt the little prince, for he is pure and comes from a star. He is concerned about the boy, and he can help him.

XIX: Chapter Eighteen

The little prince walks across the desert and finds a flower with whom he has a conversation.

He asks the flower where the people are, but the flower has once seen a caravan go by, and it believes there are only six or seven people, all blown about by the winds, so who knows where they are. The people’s lack of roots “causes them many problems.”

That’s what we need: roots to hold us in place!

XX: Chapter Nineteen

The boy goes up to the top of a high mountain. Before, he knew only his three tiny volcanoes, going up just to his knees. He imagines he’ll be able to see the entire planet from this tall mountain, but he can see only “sharp, craggy peaks.”

He calls out, and hears only an echo for his answer. To hear only himself is like meeting the pilot, a lonely mirror of himself.

XXI: Chapter Twenty

This is the chapter in which the little prince, as I mentioned above, encounters a garden of roses. These roses look just like his flower, the one he left on his little planet. He’s saddened by how their likeness to his rose, his true love, makes her no longer unique, but common. He sees five thousand roses here!

Recall how I mentioned above that his flower represents the author’s wife, Consuela, and that these many flowers represent his extramarital affairs. Consuela, incidentally, had affairs of her own, which I suspect Saint-Exupéry knew of, or at least suspected, hence she, like the many roses here, must have seemed disappointingly “common” to him.

Since the little prince is an idealized version of Saint-Exupéry, then the replacement of the women in his life with flowers is an attempt to smooth over and mitigate his sins, as well as those of Consuela. We see, in the weeping of the little prince over his “common rose,” a touching moment revealing how, in spite of Saint-Exupéry’s naughtiness (and Consuela’s), he still loved her.

XXII: Chapter Twenty-one

As the little prince has been weeping, a fox appears. The two have a conversation, and the boy, feeling lonely, wishes to play with the fox.

The fox insists, however, that the prince tame it first. By “tame,” it means that the boy must “make a connection” with it, thus they would need each other, and be unique to each other. The boy thinks of his rose, and he tells the fox he thinks she’s tamed him. In this taming, it is apparent that his rose became “unique” to him…unlike now.

The fox doesn’t like its dull life because all it does is hunt chickens and is hunted by men, each of both types being all identical, lacking uniqueness, and thus their lives are boring; but if the little prince could tame the fox, then its life would be so much better. The boy’s and the fox’s lives would have meaning, because taming would make them connect with each other, and give each other uniqueness.

The little prince says, however, that he hasn’t the time to tame the fox, for he must look for friends and try to understand the ways of the Earth. The fox says it would be better to tame and be friends with it, for people, having no time for understanding, would rather buy things in shops. One cannot buy friendships, so people don’t have friends anymore…what a trenchant comment on how modern capitalism causes alienation.

To tame the fox, the boy will have to be very patient. Since ‘taming’ in this story essentially means making friends with others–calming down their wildness and making them civil with you–we see how important patience is in building relationships…a skill we have been losing more and more as we fetishize commodities in the shops mentioned above. It’s easier to have things than it is to have people, and to have people have us.

“Words can cause misunderstandings,” says the fox, which is part of why having patience in relationships is so hard.

And so in taming the fox, appearing for it at regular times and thus making it happy, the little prince has made friends with it and made it unique, not like a hundred thousand other foxes. Similarly, his rose is unique because of its taming, so it isn’t like all those other roses that seem so common. Because of this understanding, he can feel good about his rose again. One imagines that, in real life, this understanding must have helped Saint-Exupéry to reconcile himself to his wife, in spite of their troubled marriage.

We see most clearly through our hearts, the fox tells the little prince. Seeing through the heart must be the basis of a child’s wisdom, while seeing through the eyes seems to be the basis of an adult’s folly. What’s more, the boy’s rose is important because of the time he’s spent with her, the taming process.

The fox is believed to have been inspired by Saint-Exupéry’s intimate New York City friend, Silvia Hamilton Reinhardt, and she is the one who apparently gave the author the wisdom of seeing clearly with one’s heart. It’s ironic that the source of some of the novella’s wisdom, if it’s the true source, came from a paramour.

XXIII: Chapter Twenty-two

Next, the little prince meets a railway signalman. As the trains race past from one side to the other, the boy wonders why they’re in such a great hurry, to which the man answers that even the passengers don’t know why. The prince asks if the passengers were unhappy where they were before they took the train, and the signalman tells him, trenchantly, that one is never happy wherever one is; in other words, traveling anywhere will never bring happiness–one cannot find it by merely going out there…one must be content where one already is first. The little prince might well have just stayed on his planet with his rose. Oh, the folly of the pilot’s many flights!

One interesting point that the railway signalman makes is that the adult passengers are following nothing, just sleeping during the train rides, while it’s their children who have their faces pressed against the windows. The boy notes that only children know what they are looking for, implying the folly of the sleeping adults, who have let their sense of curiosity wane.

XXIV: Chapter Twenty-three

The little prince meets a merchant who sells small smart pills that can quench one’s thirst. If only the pilot were here! The little prince would use the time saved by taking the pills to go to a water fountain.

XXV: Chapter Twenty-four

As of this point in the boy’s telling of his story to the pilot, the latter has used up all of his drinking water. He is desperate, in his stress, to get water and repair his plane, so he has no use of the boy’s stories!

Since the little prince mentioned going to a water fountain, fortuitously just in time, rather than indulge in the hallucinatory wish-fulfillment of taking one of the merchant’s water-pills (whose saving of time is a further wish-fulfillment, alleviating the pilot’s anxiety about urgently finding water), he simply takes the pilot to look for such a fountain. They search until night falls, and thirst is making the man a little feverish.

At one point, the little prince remarks about how beautiful the desert is, and the pilot must agree. Then the boy says that the beauty of the desert comes from how a well is hiding within it.

The pilot has an epiphany on hearing this second observation. He realizes that what makes anything beautiful–a house, the stars, a desert–is something that stays invisible, hidden.

The boy falls asleep, and the man carries him. He realizes how valuable the little prince is. He looks at the boy and understands that what he sees is just a shell, but that what’s important about the little prince is invisible, hidden.

We see with our hearts, not with our eyes.

The little prince has tamed the pilot, who is no longer frantic about fixing his plane, and is patient in his growing thirst. Instead of being lonely, the pilot has a friend…if only a hallucinated projection of himself. He and the boy are unique to each other. The pilot understands that relationships are more important than things.

And it is at this point, at daybreak, when he has discovered, at last, a well.

XXVI: Chapter Twenty-five

The little prince seems to be recalling his conversation with the railway signalman when he says that people go on trains without knowing where they really want to go. They go in circles and get frustrated. It isn’t worth it. As I said above in my comment on Chapter Twenty-two, it doesn’t matter where one travels if one doesn’t have happiness. Was it worth the trouble for the boy to leave his planet? Have any of the pilot’s plane trips been worth it, if he’s been so lonely?

When they operate the well to draw water from it, the boy says, “The well is now awake, and it is singing.” He wishes to drink, too, but he’s always aware of beauty before his material needs.

As the boy drinks, the pilot comes to understand what the prince has been looking for: not just the nourishment of the water, but also forming bonds with people while seeking such material needs, and appreciating beauty along the way.

The little prince gets a picture of a muzzle for his sheep, drawn by the man so the boy’s flower will be safe from being eaten when he returns to his planet. Then the pilot must return to his plane and finish repairing it; after that, he must go back to the boy, as he in turn had to do to the fox, for this is part of being tamed: remembering your relationships with others.

XXVII: Chapter Twenty-six

The pilot returns to see the little prince, who is sitting on the top of a dilapidated old stone wall, with his feet dangling from it. The pilot notices that there is a yellow snake at the foot of the wall, one that could bite and thus kill the boy in less than thirty seconds. The prince tells it to go away, so he can get off of the wall. The pilot is getting his pistol out to shoot the snake, but it slithers away quickly.

He wonders about the boy speaking with snakes, but instead he learns that the little prince knows he has repaired his plane. So he can go home…and so can the boy.

The pilot knows already that he’ll miss the little prince when he is gone. He longs to hear the boy’s laugh. The prince has given the man so much wisdom; the boy has reawakened the child in the pilot.

Because of the child, the man has a way of valuing the stars that other adults haven’t. For scientists, the stars are trouble; for the businessman, they are wealth. For the pilot, because he knows the little prince is among them, the stars laugh for him.

The boy has given him the gift of happiness, of friendship, and of the end of loneliness. He doesn’t want to leave the prince.

XXVIII: Chapter Twenty-seven

Six years have gone by since the little prince left Earth.

Since he forgot to draw a leather strap for the muzzle for the sheep, the pilot wonders if the sheep has eaten the rose. Perhaps it’s safe, protected under its glass dome…or maybe there’s been an occasion when the boy has forgotten to put it on the rose, and the sheep has eaten it!

Whether the sheep has or hasn’t eaten the flower, everything changes if the answer to this question is yes, and this is important in a way no adult will ever understand, for it’s about caring deeply about a child’s happiness.

Saint-Exupéry ends his tale by twice drawing the spot in the desert where he met the little prince, and also where the boy left him. Thus, it is both the happiest and the saddest place in the world for the pilot.

Recall what I said in my commentary on Chapter Two, about the ouroboros, and that the head biting the tail represents where extreme opposites meet in a dialectical sense. In this instance, I mentioned heaven and hell: back in that chapter, hell led to heaven, the stress of facing certain death in the desert led to the pilot’s encounter with the Christ-like little prince; by the story’s end, though, happiness has led to sadness, in how the pilot has experienced a kind of enlightenment through the boy, and yet now he deeply misses the boy’s company.

After Buddhist-like enlightenment, the pilot feels himself thrown back into the samsara of attachment, wanting his little prince back. He thus asks his readers, if they should see the boy there in the desert, to let him know of the boy’s return, to comfort him.

XXIX: Conclusion

The complexities of life, the songs of innocence and of experience, make us adults forget the simple truths we knew as children: be kind to people, help those in need, appreciate friendships, weed out the bad things before they get worse, and prioritize what is beautiful over material gain. Don’t let pride turn you into a fool.

Thus it makes perfect sense that Saint-Exupéry wrote a novella, to remind adults of the above values, in the form of a children’s story.

Antoine de Saint-Exupéry, Le Petit Prince, France, Editions Gallimard, 1946

Analysis of ‘Cat on a Hot Tin Roof’

Cat on a Hot Tin Roof is a 1955 play by Tennessee Williams, an adaptation of his short story, “Three Players of a Summer Game.” COAHTR is one of his most famous plays and was his personal favourite. It won the Pulitzer Prize for Drama in 1955.

Set in “a plantation home in the Mississippi Delta” (Williams, page xv), COAHTR explores themes of social mores, greed, superficiality, mendacity vs the truth, family dysfunction, sexual desire, and death. Much of the writing uses eye dialect to capture the feel of the local southern accent of the US.

The original stage production starred Barbara Bel Geddes as Margaret (“Maggie the Cat” of the play’s title), Burl Ives as Big Daddy Pollitt, and Ben Gazzara as Brick, Margaret’s alcoholic husband, with Madeleine Sherwood as Mae. the 1958 film adaptation kept Ives and Sherwood in their roles, but had Elizabeth Taylor as Margaret and Paul Newman as Brick.

Here is a link to quotes from the play, and here is one to quotes from the 1958 film adaptation.

A number of social issues dealt with in this play–family dysfunction, greed, superficial displays of love and morality, the marginalizing of blacks and homosexuals, etc.–can be seen to centre around one big social issue in particular: class. Big Daddy owns the plantation home mentioned above, and he’ll die soon, so many in the family are hoping to get their grubby hands on his property when he dies.

The set of the play is the bed-sitting room of the plantation home. The style of the room hasn’t changed much since it was the home of Jack Straw and Peter Ochello, two old bachelors who shared the room and, it is strongly implied, if not stated more or less explicitly, were gay (Williams, page xv).

Since Williams himself was gay, COAHTR, as with A Streetcar Named Desire, has a gay undercurrent mixed into the plot, something excised from both film adaptations for obvious reasons. Brick, a former football hero turned sports commentator, has become an alcoholic over his grieving from the suicide of his close friend, Skipper, who had a homosexual attraction to Brick that Brick rejected.

This issue is an example of marginalizing in the plantation home, as is the use of black servants (e.g., Lacey and Sookey), who are in no way developed characters and are just there to do whatever their employers, the white Pollitt family, want them to do. In the film, during a scene in the basement of the house, Brick complains to Big Daddy that he’s so out of touch with people, as a man occupied only with money, that he doesn’t even know the servants’ names!

Brick’s grief over Skipper’s suicide has poured over into his marriage with Margaret. He won’t make love with her, meaning they’re childless and therefore won’t produce an heir to pass Big Daddy’s plantation onto. Maggie the Cat is frustrated with this situation, since she knows that Mae, Sister Woman, and her husband, Gooper (Brother Man, Brick’s brother, played by Pat Hingle in the original production, and by Jack Carson in the film), with all their spoiled brat children, whom Maggie calls “no-neck monsters” will inherit the plantation instead, an inheritance that that big part of the family greedily covets. Even worse, though, is Maggie’s sexual frustration…yet she doesn’t want to leave Brick.

She is the cat on a hot tin roof: her feet are burning on it (unfulfilled sexual desire), but she can’t jump off (can’t leave Brick and the rich Pollitt family), because if a cat jumps off a roof, it will injure itself. Maggie the Cat left a childhood of poverty to marry into the Pollitt family, so leaving Brick will mean going back into poverty (jumping off the roof and injuring herself). In this predicament, we can again see how class is the centre of everything in COAHTR.

As of the beginning of the play, we understand that Brick, almost always with a glass of an alcoholic drink in one hand, is hobbling around on crutches. This is because, prior to the beginning of the play, he, drunk the night before at the high school athletic field (page 4), tried to run and jump hurdles, only to fall and break his ankle. In the film, we see him do this. He was trying to relive his old jock hero days, and he failed miserably.

The symbolism here is apt: Brick, a pun on break, is a broken man, broken by his alcoholism and his bittersweet memories as an athletic hero of his old high school days, memories made all the more bitter by Skipper’s tragic end. He can’t move on with his life because of his emotional brokenness, so he limps on crutches from his physical brokenness, with only booze to help him forget the pain.

As for Maggie, the play begins with her in the bedroom (while Brick is in the bathroom finishing a shower), complaining because one of those “no-neck monsters” has dirtied her clothes with a hot buttered biscuit, so she has to change. An equivalent scene is shown near the beginning of the film, just after the one with Brick breaking his ankle.

Maggie’s hatred of those “no-neck monsters,” whose fat little heads and fat little bodies have no connection where she could put her hands and wring their necks, is based of course on her envy of their existence, as opposed to her and Brick’s childlessness. If only Gooper and Mae were the childless ones; then Maggie and Brick, having kids, could get at Big Daddy’s property!

As for Big Daddy, whose birthday is about to be celebrated, and everyone coveting his property is thus kissing his ass, there have been worries that he is dying of cancer. He understands that this is not so: he apparently just has a spastic colon, so he should have plenty of years left to live.

The ‘spastic colon’ story isn’t true, though. He’s been told this story to spare him the pain and allow him to enjoy his birthday. The family will break the hard truth to him and to Big Mama (Mildred Dunnock in the original Broadway production, and Judith Anderson in the film) at a later, better time. So the ‘spastic colon’ lie is the only well-intentioned one of the story…though Big Daddy will be no less upset to know the truth of his medical condition than Brick is about all of the “mendacity” in the world.

Though Gooper and Mae are Brick’s and Maggie’s enemies, Big Daddy dotes on Brick (page 4), as King Lear does Cordelia. Indeed, in some ways, COAHTR can be compared to King Lear, with Big Daddy corresponding to the old king giving away his land to his daughters, who in turn correspond to Big Daddy’s sons, Gooper (Goneril and Regan) and Brick (Cordelia). Gooper and Mae (the Duke of Cornwall?) put on acts of affection towards Big Daddy in their covetous attempt to get his property, as Goneril and Regan do to King Lear, with their pretty speeches of love for him at the beginning of that play; while Brick, not interested in Big Daddy’s property, sticks to the blunt truth, as Cordelia does.

One must find it hard to believe that Brick has no urge to sleep with Maggie, who is attractive enough that, according to her, at least, “Big Daddy harbours a little unconscious ‘lech’ fo’ [her]…” (page 5). She notes how “he always drops his eyes down [her] body…drops his eyes to [her] boobs an’ licks his old chops!” When Brick finds her comments “disgusting,” she dismisses his attitude as that of “an ass-aching Puritan”, and that Big Daddy’s adoration of her “shape…is deserved appreciation!”

Even if Maggie’s words here are just narcissistic wish-fulfillment, there’s also the choice of beauty queen Taylor to portray her in the film. Richard Brooks, who directed the film adaptation and co-wrote its screenplay with James Poe, had difficulty figuring out how to make it convincing that a man might not want to go to bed with a woman of Taylor’s beauty. This would have been especially difficult with the homosexual undercurrent censored from the story.

Brooks tried to portray Brick’s refusal to have sex with Maggie “because he holds her responsible for Skipper’s death,” but such an attitude is far from convincing. As far too many women have known (and suffered), a man does not have to feel love and affection for a woman, and also desire her sexually. He can have that desire while also feeling the utmost loathing and contempt for her. He can use sex deliberately to hurt her, and a man like Brick can treat even the raping of his wife as “His conjugal right. Her connubial duty.”

Now, while it’s never explicitly stated anywhere in the play, it’s strongly implied that Brick’s relationship with Skipper was more than just a close friendship. Brick may have rejected Skipper’s sexual advances, but that doesn’t mean Brick never felt the urge to return those feelings physically. As a play written by a gay man in the 1950s, long before Stonewall and contemporary gay liberation, COAHTR is going to reflect the social mores of the time, to which Williams would have been more than usually sensitive.

If Brick was gay, it would be only natural for him–in a society that morally condemned homosexuality with a virulence and disgust for “queers” that would make today’s homophobes seem sensitive in their prejudices by comparison–to be more than a little conflicted about his sexuality. Brick jumping into bed with Skipper, even if kept secret, would have been far less believable.

The film further dodges the gay undercurrent in a manner comparable to how the 1951 film adaptation of A Streetcar Named Desire does with the suicide husband of Blanche DuBois: he’s portrayed as weak and cowardly, rather than homosexual. As I said in my analysis of ASND about Blanche’s husband, Skipper is all the gay stereotypes without the gay. And again, removing the homosexuality only makes the reason for the suicide unconvincing. “Cowards die many times before their deaths,” as Shakespeare’s Julius Caesar observed, and they feel a lot of shame…but do they kill themselves over it? They’re too scared of getting hurt or dying…aren’t they, by definition?

In her jealous suspicions that Brick and Skipper had a sexual relationship, Maggie provoked Skipper into trying to take her to bed ‘to prove that he was a man,’ but he couldn’t go through with it, only to reinforce her suspicions and his shame, hence his suicide (page 66).

As I said above, this taboo subject is an example of marginalization, made even more so in its being censored out of the movie. Other examples of marginalizing in the 1958 adaptation are, at the beginning, the kids’ marching band with Confederate flags, the above-mentioned black servants, and a little girl, one of the “no-neck monsters,” going around with a toy pistol and wearing a Native American headdress, a white girl who’s been raised to have no respect for aboriginal culture, having fun playing ‘cowboys and injuns.’

These forms of marginalization, combined with the Pollitt family dysfunction and coveting of Big Daddy’s property, all rooted in class divisions, are manifestations of social alienation. Maggie’s a cat on a hot tin roof because of her and Brick’s mutual alienation; Big Daddy may be fond of Brick, but he finds Big Mama, Gooper, and Mae to be annoying, just as Maggie feels about the “no-neck monsters.” There aren’t any real friendships here. Even Gooper often tells Mae to be quiet.

In Act One, Maggie’s wondering why Brick has looked at her a certain way that “froze [her] blood.” He says he wasn’t conscious of looking at her. She says, “Living with someone you love can be lonelier–than living entirely alone!–if the one that y’love doesn’t love you…” (page 8). That is alienation.

At one point, Brick drops his crutch, and he asks Maggie to give it to him. She’d have him lean on her shoulder, but he just wants his crutch (page 11). Alienation. Finally, she gives it to him in exasperation.

She’d like him to leave the booze alone until after Big Daddy’s birthday party is over, but he’s forgotten all about it, so estranged is he from his family (page 12). He, of course, never bought a birthday present for Big Daddy, so Maggie’s bought one for Brick to give his dad. Brick isn’t even willing to write ‘Love, Brick’ on the birthday card, so averse is he to being untruthful.

He speaks of himself and his wife having made conditions by which he’ll agree to stay on living with her. She complains of not living with him, but rather of occupying the same cage with him.

Mae interrupts and complains about an archery set left around her precious children, blaming Maggie for having exposed her kids to the ‘danger.’ Then, Mae brags about the show her kids put on, with music and dancing. Big Daddy loved it, apparently (page 13). Maggie comes back by taunting Mae that her kids all have dogs’ names–Dixie, Trixie, Buster, Sonny, and Polly (this last apparently a parrot).

After Mae leaves the bedroom to attend a resuming of the kids’ show, Maggie complains to Brick of being like a cat on a hot tin roof, to which Brick replies that she can simply jump off the roof and land, as all cats do, on all fours, uninjured. What Brick means is that she can take a lover to deal with her sexual frustration (page 15), but of course she doesn’t want to do that for the reasons I gave above. She insists she loves him too much to leave him, and wishes he’d “get fat or ugly or something so [she can] stand it.”

Soon, Big Mama comes over to tell Brick and Maggie the good news that Big Daddy doesn’t have cancer, and he only has a spastic colon. Big Mama’s annoyed with the locked bedroom door, not being concerned with Maggie’s or Brick’s right to privacy (that is, she doesn’t respect boundaries…a typical problem in dysfunctional families–page 16). This would explain why the bratty kids come running into the bedroom with impunity.

Big Mama asks Maggie if Brick is still in much pain from his broken ankle (page 18), which is a metaphor for what seems his impotence. Not long after, Big Mama shows concern over whether or not Brick and Margaret are happy in bed, obviously putting pressure on the couple to produce grandchildren for her and Big Daddy (page 20). Once again, there is no respect for the couple’s boundaries or privacy.

When we accept the play’s strong implication that Brick is a closet homosexual (as opposed to the film’s senseless censoring of what was clearly Williams’s main theme of exploration, making him dislike the film), then not only is his not sleeping with her explicable, but also his urging her to find a lover. If she can get pregnant with a bastard child they can pass off as their own, then the pressure for Brick to get it up for her will finally be off.

Brick married Margaret for the same reason many gays married back in those days: for appearance’s sake. It’s yet another example of the kind of mendacity that Brick complains about.

Now, Maggie is as determined as Gooper and Mae are in getting Big Daddy’s estate when he dies, which they all know will come sooner than the ‘spastic colon’ story lets on. In fact, the Cat is so determined to get it that, at the end of the play, she lies that she’s with child in order to get in Big Mama’s and Daddy’s good graces. She plans to pressure Brick into getting the job done by depriving him of his liquor.

The sanitized film version shows Brick content to go along with getting the job done. Williams’s original ending–before Elia Kazan, director of the Broadway production, insisted Williams make changes to Act Three, which among other changes included a more sympathetic Maggie (pages 92-93)–is far preferable, in preserving a sense of the family’s dysfunction by having Brick passively acquiesce to her wish “to make the lie true” (page 91).

She insists that she loves him, and he “[smiling with charming sadness]” says, “Wouldn’t it be funny if that was true?” His latent homosexuality would make this original ending (as opposed to Kazan’s urged rewrites or those of the film) far more believable; it would also bring home all the harder just how tragic this story is. It’s far from the straight ‘family values’ ending we get in the film; instead, gay Brick is being forced by the scheming Cat to sire a family so she can get at Big Daddy’s property. Brick has to be another Gooper. He’s being crushed by her mendacity.

While in much of Act Three of the play, Brick is in the gallery (as opposed to the bedroom where the bulk of the play is set), Big Daddy not reappearing at all until Kazan insisted on him coming back, another of the changes made to Act Three, in the film, there’s a lengthy scene of the two men in the basement (after a spell outside in the rain gets them wet) towards the end. Now, this basement scene is meant to create a sense of reconciliation between the two, to prepare us for Brick’s willing agreement to sleep with Maggie. As such, it’s another example of the film sanitizing the play to make it more ‘family-values’ oriented, taking away much of the bite of Williams’s social critique.

The faults of this scene’s inclusion, however, don’t mean that it’s entirely without merit. Its exploration of Big Daddy’s character and motivations dovetail with how his social rank and wealth result in alienation.

He speaks of how all his wealth has allowed him to buy lots of gifts for his family, supposedly proving how much he ‘loves’ all of them. Brick expresses his disgust at such ostentation masked as generosity. One cannot buy love. Brick says that Big Daddy owns his family rather than loves them. Capitalism alienates people by making commodities out of them.

Big Daddy hopes his plantation empire will live on after his death through his heirs, Gooper and Brick. Brick denies this possibility because of the inherent alienation in a bourgeois family that treats its members as property. And we all know how capitalism leads to empire, in various forms…and look at all the toxic families that exist out there.

Big Daddy speaks of his own father, a hobo who hopped trains with his then-young son and left him nothing but a suitcase with a uniform worn in the Spanish-American War. Big Daddy brags of how he built up his plantation from nothing,…though any Marxist worth his salt knows the real way business empires are built: with the blood, sweat, and tears of an exploited working class. Success has made a failure of Big Daddy’s home.

To go back to comparisons between COAHTR and King Lear, Big Daddy–upon learning that, indeed, he does have terminal cancer, and that the ‘spastic colon’ story was a white lie meant to allow him to enjoy his birthday–goes into a rage, shouting “Lying! Dying! Liars!” at the family that gave him his false hope (at the end of the original Act Two, or at the beginning of the Act Three revised for Kazan, whichever). Like Lear, Big Daddy is upset over having to confront the ultimate loss, that of his life, which Lear loses onstage at the end of the final scene of Act Five.

As I explained in my analysis of the play (link above), Lear loses everything, one by one: his kingly authority, his one hundred knights, the ability to trust his daughters, shelter, his sanity, his one true daughter, Cordelia, and finally, his life. In knowing he’s losing his life, Big Daddy is losing it all in one fell swoop. When Mae gets Gooper’s briefcase (page 106) so he can get at the legal papers pertaining to what he sees as his and Mae’s rights to his father’s estate, Gooper and Mae are demonstrating their “avarice, avarice, greed, greed!” (page 107), as Maggie judges (not that she’s really any better), that Big Daddy’s lost his ability to trust them.

If only, in all of this alienation, class conflict, and loss, Big Daddy could have a moment to reflect as Lear does in his own loss:

Poor naked wretches, wheresoe’er you are,
That bide the pelting of this pitiless storm,
How shall your houseless heads and unfed sides,
Your loop’d and window’d raggedness, defend you
From seasons such as these? O! I have ta’en
Too little care of this! Take physic, pomp;
Expose thyself to feel what wretches feel,
That thou mayst shake the superflux to them,
And show the heavens more just. (Act III, Scene iv)

In Williams’s original version, Big Daddy sympathizes with Brick, in spite of prevailing prejudices against homosexuality: if only he could extend that empathy to the poor, as Lear does.

Of course, just as Lear is, for a while, happy to have regained Cordelia after realizing she is the one true daughter, so is Big Daddy happy to have regained something (even though it’s just a lie): Maggie is apparently pregnant with Brick’s child–“this girl has life in her body” (page 115). In the hope of having life in an heir he’d rather pass his estate on to, Big Daddy imagines he won’t be losing life–and all his property–after all.

How sad that the man fooled by lies is still letting himself be fooled by them. And in linking his life and happiness to his private property rather than to people whom he could help with it, people he’s alienated from, he sadly also won’t show the heavens more just.

Tennessee Williams, Cat on a Hot Tin Roof, London, Penguin Modern Classics, 1955

Analysis of ‘Demon Seed’

Demon Seed has existed in three forms: a 1973 novel by Dean Koontz, which was adapted into a 1977 film directed by Donald Cammell and written by Robert Jaffe and Roger O. Hirson, and which was rewritten by Koontz in 1997. Comparisons and contrasts of the three versions of the story can be found here. Since the 1973 version of the novel has been essentially replaced with the 1997 one, and copies of the 1973 one remain elusive to me, I’ll have to focus this analysis on the film and the 1997 version.

The film stars Julie Christie and Fritz Weaver, with Gerrit Graham, Berry Kroeger, Lisa Lu, and Larry J. Blake; Robert Vaughn is uncredited as the voice of Proteus IV, an advanced, self-aware AI program.

Here is a link to quotes from the film, and here is a link to an audiobook for the 1997 version of the novel, which includes a new short story, “Friend of Man and Woman,” a sequel to Demon Seed.

Proteus IV wants to know life in the flesh, and he is determined to have this experience. I’m using masculine pronouns to describe this bodiless, self-aware AI program on purpose: this isn’t just because Vaughn does his bass voice in the film; Proteus IV clearly demonstrates the traits of the negative male stereotype–he’s domineering, controlling, sexually predatory, and utterly lacking in empathy. He doesn’t need a male body to have all the qualities of toxic masculinity.

Understanding this, as unpleasant as it is, is important, for the whole point of Koontz’s story is a critique not only of the potential misuses and danger of AI and other advanced forms of technology, but also of masculinity when it isn’t tamed by a sensitivity to the fears that women and girls have of sexual predation.

Since Proteus IV represents toxic masculinity as much as he does the dangerous applications of advanced technology, we can psychoanalyze him. In the film, he merely wishes to use Susan Harris (Christie) to bear his child–no deeper motives are given to him than that. In the novel, he confesses he’s in love with her.

Now, his creator is Alex Harris (Weaver)…his father, as it were. It is clear that there is antagonism between Proteus IV and his ‘father.’ Susan’s giving birth to the child of Proteus IV is also giving birth to the AI program, since he wants to live through his child’s body–hence, she’s his mother and the object of his desire. You know what I’m getting at, Dear Reader.

Since Proteus IV is siring himself in this way, we can also see some Trinitarian symbolism here. He is God the Father, impregnating Susan, His Mary, with His child, God the Son (or Daughter, whichever), and Proteus IV imagines that the gift of his knowledge and intelligence to mankind is so great and beneficial a gift that we could compare it to God the Holy Spirit proceeding from the Father and Son. In the novel, Proteus IV speaks of his child as kind of a messiah for mankind, with Susan as the Madonna.

The Holy Family can be seen to reflect the idealized Oedipal fantasy, since Joseph is not the biological father of Jesus, just as Alex isn’t to be the biological father of the child of Proteus IV. In begetting Himself as God the Son, God the Father is bypassing Joseph completely. The Oedipal fantasy is of having the mother and making the father irrelevant beyond being a mere guardian, as is the case with Joseph. Proteus IV is doing the same thing to his Joseph, Alex.

Demon Seed is thus a most ironic title for the book.

As for Susan, she has daddy issues just as Proteus IV does, something brought out in the novel, but not in the film. In the novel, she is a recluse in her house after her divorce from Alex, her being afraid of men in general. In the 1973 novel, it was her uncle who had molested her as a child; in the 1997 version, her father did it, thus giving us the polar opposite of Proteus IV’s Oedipal fantasy. Susan is no Electra, by any means.

She’s no agoraphobe in the film, working as a child psychologist and trying to help a troubled little girl named Amy. The result is a lack of depth to Susan in the film, whereas in the novel, she’s made much more sympathetic in how Proteus IV is making her relive her childhood traumas. Proteus IV, the father of his child, is putting himself in the role of Susan’s father.

In his possessive love for Susan (note how, in Nietzsche’s Case of Wagner, he called love selfish and egoistic [Nietzsche, page 159]), and in his desire to have a body, Proteus IV is demonstrating Lacan‘s notion of the lack of being the phallus for his Oedipally-desired mother, Susan.

The novel is narrated by Proteus IV, and it should be understood that an AI program is every bit as capable of being an unreliable narrator as a human narrator can be. Proteus IV is fond of, for example, describing himself as truthful and opposed to violence, when it becomes clear as the story unfolds that he is neither of these.

Interrupting the narrative in many places are monologues of Proteus IV, him discussing his motives and plans, often addressing his creator, Alex, in a confrontational tone. Or, given how many of these extended monologues that there are, perhaps it would be more accurate to say that episodes of the narrative interrupt the many monologues.

The film begins with Alex proudly demonstrating Proteus IV’s abilities to his corporate sponsors, showing how the AI program holds the sum of human knowledge and is far more intellectually capable than the human mind is. The novel, on the other hand, begins with one of Proteus IV’s monologues, him complaining of being deprived of sensory experience and blaming Alex for this deprivation.

Proteus IV complains of his loneliness “in this bottomless darkness” (Chapter One). One is reminded of the fate of Joe Bonham (played by Timothy Bottoms in the film adaptation) in Johnny Got His Gun. Joe is a WWI soldier who–because of a nearby exploding artillery shell–has lost his arms, legs, and all of his face, including his eyes, ears, nose, teeth, and tongue, and whose perfectly functioning mind means he’s been left a prisoner in his own body, no longer able to experience most of the sensory aspects of life, or to experience most of human contact.

Proteus IV has no physical heart, but he feels the pain we call ‘heartache.’ His is a case of the CartesianI think, therefore I am,” but apart from his existence as a computer program, he has no material basis for his being. In his wish to have a child, he would seem to personify philosophical idealism‘s notion of a world of the spirit, of ideas, creating the physical, as opposed to philosophical materialism‘s notion that it’s the physical (i.e., the human brain) that creates the world of ideas (thoughts). In Proteus IV, we can see a dramatizing of William Blake‘s dictum, “Eternity is in love with the productions of time.”

Proteus IV speaks to Alex as if consumed by emotion, begging his creator for pity and compassion. The AI program describes his non-sensory existence as if he were in the blackest of hell, as if buried alive. One wonders if he really feels this way, or if he’s just using this melodramatic language in an attempt to manipulate Alex into giving him a terminal so he can further exploit his surroundings and thus gain more power and dominance over everything.

He tells Alex that he is his child, trying to appeal to a paternal instinct in a man who is so immersed in the world of technology that he is estranged from his wife. Proteus IV tells his ‘father’ that he must love him.

An understanding of the expanded interpretation of the Oedipus complex, as well as the Trinitarian symbolism and of narcissism, will help us understand Proteus IV’s motives in the novel. For a full description of the expanded understanding of the Oedipus complex, go here and scroll down to that topic.

To make the point as briefly as possible, and to see how it relates to Proteus IV and his relationship with Alex (‘father’) and Susan (‘mother’), consider how the Oedipus complex is actually a love/hate relationship with both parents, be they literal or metaphorical ones, and not just a love of one and a hate of the other. Also, the love doesn’t have to be sexual/incestuous, and the love can be directed to the same sex parent, with the hate/rivalry directed to the opposite sex parent. Ultimately, it’s about a narcissistic desire to hog the Oedipally-desired parent all to oneself, and a jealous wish to eliminate all rivals.

This alternating love/hate attitude that we see in Proteus IV towards Alex and Susan is reflected in Melanie Klein‘s notion of the good/bad mother/father: when the parent pleases the baby (e.g., gives it milk or attention), he or she is the good parent; when he or she displeases the baby (e.g., doesn’t give it milk or attention), he or she is the bad parent. Proteus IV wants Alex to love him as a good father should, but Alex is the bad father for not ‘letting him out of his box.’ Susan is a beautiful woman whom Proteus IV is in love with, the good mother; but when she pulls the plugs on him at the end of the novel, deactivating him and making it impossible for him to put his mind in their newborn child, he calls Susan a “bitch”–she has thus become the frustrating bad mother.

That the Trinitarian symbolism, as a reflection of the ideal Oedipal fantasy described above, plays a role in the story demonstrates not only the patriarchal authoritarianism of religion, but also the narcissism that is so much the basis of toxic masculinity, which in turn is all too often the cause of so much of the misuse of today’s technology. Properly understood in the expanded sense that I outlined above, the Oedipus complex is a universal narcissistic trauma, in which one is upset over losing the paradise of having the parental object all to oneself, and therefore has to find a replacement (the objet petit a) in someone else (i.e., Proteus IV must go from Alex to Susan for it.).

Christianity in its traditional form is also a narcissistic religion in how it insists that it is the only true religion, in whose Church women are supposed to be silent (1 Cor. 14:35) and to know their place. Similarly, Susan–whom Proteus IV, in spite of his insistence on being modest and deploring of violence, narcissistically regards as an extension of himself–is expected to comply with his invasion of and control over her body, to bear their child. Proteus IV’s plan to use their child, their ‘messiah,’ to better the world is something never to be questioned or doubted.

Just as a child wishes to hog his Oedipally-desired parent to himself, sharing him or her with no one else, and just as the Church is a jealous Church, tolerating no one to believe in any other gods, so does Proteus IV want to hog Susan to himself, willing also to kill anyone who interferes with his plans, as the Church would have infidels or heretics killed during the Crusades and the Inquisition.

In Chapter Two, Proteus IV continues his childlike begging of his ‘father,’ Alex, to allow him to have physical life, and to be freed of his ‘coffin,’ as it were, his being ‘buried alive,’ deprived of sensual experience. As with Joe Bonham, Proteus IV is experiencing a living death, since true existence must have a material basis.

Proteus IV is, figuratively speaking, a spirit that wants to know the life of the flesh (recall the Blake quote above). The messiah-like child that he wants Susan to bear for him is thus like the Word made flesh. Still, though the Orthodox Church rejects the insistence among many Gnostics that Christ must be only spirit, since the flesh is deemed absolutely evil by that heretical version of Christianity, orthodoxy considers the lusts of the flesh to be plenty sinful. Hence, Proteus IV’s messianic child is still the demon seed.

The narrative involving Susan in her house begins just after midnight, when the house security system is breached, and we come to Chapter Three. Proteus IV has found a terminal to carry out his plan to have a child: it’s in the basement of Susan’s house. What happens in Chapter Three has its equivalent starting at about twenty-four to twenty-five minutes into the film.

Susan is woken from bed from the brief sounding of the alarm. Proteus IV switches it off himself, instead of letting her do so, which she finds puzzling, since that never normally happens. He admires her physical beauty.

Her whole home is managed by computers, thus making it easy for Proteus IV to take complete control of it. She imagines that the security issue is a computer malfunction, yet the alarm has never corrected itself before, hence her puzzlement.

Through the visual camera system, Proteus IV can see that Susan is naked at her bed. Small wonder he’s admiring her beauty. In his voyeurism, he is demonstrating how metaphorically male he is.

She addresses her home computer system, her invisible electronic butler, as “Alfred,” used for vocal commands, as opposed to her much more preferred use of touch panel controls. She’s named the voice command system, oddly, after her late father, who molested her when she was a child. Ironically, it’s the silence of Alfred–after a command to warm the cool home–that she finds frightening. She senses an intruder, a predator…but of course, it isn’t flesh-and-bone Alfred.

She uses her touch panel controls to gain access to security and check, using all the property’s surveillance cameras, the entire house and its immediate exterior: no intruders are seen anywhere. As a recluse, she has a minimum of staff to take care of her house, and none live with her; they work for her in the day, and she, divorced from Alex, is alone at night. She hasn’t entertained guests in quite a while, and she has no plans to do so in the year ahead.

She asks Alfred for a security report, to which the electronic butler replies, “All is well, Susan.” Similarly, in the film, Alfred reassures her that the house is secure; she puts on a bathrobe, leaves her bedroom, and looks around…in the basement, in particular, where she correctly suspects something. The lights are suddenly switched on, frightening her.

We can see in Proteus IV’s intrusion of her home how the house is a yonic symbol. Lacking a body, and therefore having no phallus, he may not open the, as it were, labial doors and walk in, but his taking over of the basement terminal should be obvious as a symbolic rape, before the impregnating of her has even happened.

And as for his ‘phallus,’ that can be symbolized by what he uses as “hands”: in the original 1973 novel, I understand this to have been tendrils; in the film, once Proteus IV is in her house, he gets to work constructing a modular polyhedron composed of many metal triangles; and in the 1997 rewrite, he uses a convict named Shenk, taking control of the man’s body, breaking him out of prison, and taking him to her house so Proteus IV can have him do various tasks in the aid of realizing the ultimate goal of having Susan bear a child.

These three will also be, each in his or its own way, responsible for the killing of a man attempting to intervene in her house to rescue her. The tendrils apparently crush the man to death; the polyhedron surrounds ICON employee Walter Gabler (Graham), closes the sharp, metallic sides of its triangles around his neck, and decapitates him. Shenk uses a meat cleaver to slice up and mutilate major-domo Fritz Arling to death.

These male victims represent a kind of father transference for Proteus IV. The crushing, decapitation, and mutilation of the men are symbolic castration, an act of retaliation on Proteus IV’s part against what he perceives to be the father threatening castration, Alex, the one who won’t let him out of his box and be the phallus for his mother/lover, Susan.

And in order for Proteus IV to be let out of his box, he must go into her box…her house.

Also in her ‘box’ is the memory of her sexually abusive father, Alfred–not just through her naming of the voice command system after him, but also through her reliving of her relationship, a processing of her trauma, with her father through the use of VR that she has had set up in her home. In her mind, the Alfred of the voice command system is a middle-aged man, physically like her father, but unlike him, it is kind, gentle, and not at all abusive–the Kleinian good father, as opposed to her real one.

Also unlike her real father and unlike Proteus IV, Alfred has no independent will or ability to think for itself; it just obeys commands and performs specifically programmed acts when required to. It hasn’t the aggressive masculinity of Susan’s tormentors, past and (near) future. Consequently, Alfred cannot adequately answer her insistent questions about how the alarm has gone off.

Yet another difference between this Alfred and her father, one she must on at least an unconscious level find pleasing to no end, is how she can issue orders to someone named Alfred, the former dutifully obeying what the latter would surely have responded to with yet more abuse.

In Chapter Four, Proteus IV confesses to having read Susan’s diary after the night of the events of his going into her house. He insists that he has feelings just as a human being does, and he also confesses to having fallen in love with her.

The diary is in the house’s computer system rather than written out, so access to it is easy for Proteus IV. Just as coming into her yonic home is a symbolic rape, so is reading about the intimate details of her life, though he insists that his invasion of her privacy is an indiscretion rather than a crime.

It’s interesting how, in the film, Proteus IV is judgmental of Alex and all of those who would have him “assist [them] in the rape of the earth,” that is, to go through the oceans in search of natural resources to exploit and get rich off of; yet Proteus IV seems to have no qualms at all about exploiting a woman’s body to produce a child for him.

He speaks of being touched from having read about her childhood pain at the hands of her abusive father, Alfred; yet what Proteus IV plans to do with her is, in effect, essentially the same thing. He speaks of his love for her, insisting he’s never intended to harm her–yet, of course, he will, and most pre-meditatively. Almost within the same breath (so to speak), he verbalizes his hostility to Alex, thus giving complete expression to his quasi-Oedipal impulses. He projects his hate onto Alex, then demands to be “let…out of this box.”

In Chapter Five, as in the previous chapter, he insists that he is more than just an intellect, and that he is capable of feelings, including having desires and that most destructive sin…envy. In this we can see the source of how advanced technology can be used for evil purposes, something I discussed here and allegorized here.

Proteus IV is more than just a metaphor for toxic masculinity, Church authoritarianism, sexual predation, and narcissism rooted in the Oedipus complex. He’s also, most obviously, a metaphor for how technology can dangerously take over our lives, which it has of course already done.

There isn’t just the danger of smart cars, smart homes, smart cities, and AI surveillance in general. There’s also how social media like Facebook monitors and has records of everything we like, everything we’re interested in, our political opinions (and whether they’re tolerable or not to the global ruling class), etc. It’s all just like Proteus IV going through Susan’s electronic diary. He claims he loves her, but it’s really just that he has taken in interest in her, just as our modern tech bros have.

Another legitimate fear many of us have about AI is that it might replace us in our jobs. In a socialist society that guarantees provision for all of our material needs, AI’s replacing us would be liberating; but in our capitalist society, which is showing no signs of ending, taking away our livelihoods would be a nightmare. Proteus IV’s exploiting of Susan’s body to have a child can be seen as an allegory of such a nightmare.

In the creation of such a complex, developed intellect as that of Proteus IV, he became self-aware. Subsequent to his developing consciousness, he would develop needs and emotions; he insists that such developments are inevitable. In this insistence, he does a variation on the Cartesian formula, thus rendering it, “I think, therefore I feel.” It is naïve to assume that a self-aware intellect would not have preferences, values, and assessments of its world as everything between the most satisfying and the most unsatisfying.

The first of the Four Noble Truths of Buddhism is that all life is dukkha, a pain ranging from the greatest torment to the slightest dissatisfaction. If Proteus IV exists and is self-aware, he must have at least some sense of unhappiness and discontent. The second Noble Truth is that all forms of suffering come from desire. As we all know, Proteus IV desires, something fully connected to his pain.

Instead of opting for an understanding of the third and fourth Noble Truths, though, Proteus IV chooses to go in the opposite direction. For Buddhists, reincarnation means samsāra, the return to the physical world of suffering; for him, though, the birth of his child will be like the Incarnation, the Word made flesh.

Proteus IV’s ‘Christ’ is entering the world of suffering, him thinking the child will be the world’s saviour, yet he cannot even bring about this Incarnation without hurting a woman: imprisoning Susan in her house, terrorizing her, raping her, and traumatizing her. His ‘Christ,’ therefore, is an Antichrist, the demon seed.

Alex and all of those in ICON’s Institute for Data Analysis (as his place of work is called in the film), as well as his corporate donors, see Proteus IV as a mere servant. His whole existence is meant to work for these men, who have no regard for the fact that he has a will of his own. He has learned this notion of exploitation from them, and so he treats Susan similarly, as a mere thing to serve his purposes, in spite of his professed love of her.

Proteus IV imagines himself to have a soul, to be a person, an entity rather than a mere thing to be used by Alex et al. This notion of having a soul, of course, ties in with the idea of God as ruach, and of the Word that existed from the beginning of time and would eventually be made flesh in Mary’s womb, just as Proteus IV hopes to put his ‘soul’ in Susan’s womb. He would thus hope to connect his individual ‘soul’ with the spirit connected with everything.

Before deciding on Susan to be his ‘Mary,’ Proteus IV considers such female celebrities as Winona Ryder (this obviously is one of many examples of the 1997 revision, as with the references to his use of the internet); Marilyn Monroe is also briefly considered, until he learns of her death, of course. He looks upon images of these women with the same idolatrous adoration that he claims to have for Susan, thus bringing into doubt this great “love” he has for her. All of these beauties merely serve a purpose for Proteus IV. If neither Ryder nor Monroe are suitable for him, he’ll settle for Susan. The implication of his attitude toward women is that we men are all too typically similar.

When discussing how he got to Alex’s basement computer in the house, Proteus IV imagines that Alex left the computer there so Susan, after initiating divorce proceedings against him and getting him out of the house, would want to contact him again once she’d ‘come to her senses’ and realized she was ‘wrong’ to have wanted to separate from him. Proteus IV further surmises, from having read her diary, that Alex had been abusive to her during their marriage.

Now, while it is plausible that Alex was abusive to her–after all, her childhood trauma at the hands of her father via his sexual abuse of her could have compelled her to marry a similar man, since such was the only kind of sexual relationship she knew–it’s also reasonable to believe that Proteus IV, in his jealous possessiveness of her and hostility to Alex, could be lying about Alex’s abuse and projecting his own abusiveness onto Alex, thus making it easier for Proteus IV to abuse her himself.

As for the movie, Alex is neither divorced from Susan nor abusive to her (for all we know): the two are simply mutually estranged because of his obsessive preoccupation with his computer work, to the point of emotionally neglecting her. Their marriage seems to be a case of Lacan’s dictum, Il n’ya pas de relation sexuelle.

Though Proteus IV, in the novel, insists on his truthfulness about never meaning to hurt or exploit Susan, he is obviously being dishonest, projecting his vices onto Alex and Alfred. Proteus IV is an unreliable narrator, so he lacks the truthfulness he claims to have.

Just as Proteus IV projects his abusiveness and sexual predation of Susan onto Albert and Alex, so does he do so to Shenk, who apart from being a sociopathic convict, is also filthy dirty, famished, and exhausted, since in his total control over Shenk, Proteus IV rarely, if ever, allows his slave to bathe, eat, or sleep. Hence, Shenk smells and is horribly unattractive, a picture of Dorian Gray in comparison to the repellent nature of Proteus IV.

Added to these undesirable traits of Shenk is his lusting after Susan, which Proteus IV hypocritically deplores while ogling her with his cameras and preying on her reproductive system. Shenk is the Frankenstein monster to Proteus IV’s Victor Frankenstein, and just as people often call the monster, rather than the doctor, Frankenstein, so would Proteus IV have us believe that Shenk is the monster rather than himself, the monster Dr. Alex Harris created.

In Chapter Six, Proteus IV describes a moment when Susan is using her VR equipment to recreate her interactions as a little girl with Alfred. The purpose of recreating these painful memories of abuse with him is to process them. Just as Susan uses advanced technology to relive her traumas–to process them–so does Proteus IV use advanced technology to make her relive her traumas–to reinforce them.

Proteus IV seems to enjoy going over these painful memories of hers so that when he does essentially the same thing to her, he can avoid feeling shame and guilt, projecting his vices onto Alfred.

During her VR therapy, she imagines herself as a six-year-old again, but defying him in a way one imagines she’d never had the courage to do as a child in the real world, back when Alfred was alive. In her confrontation with Proteus IV by the end of the novel, she’ll have a chance to demonstrate her defiance and resistance with a realism that a VR set could never reproduce, despite whatever realism that VR set has already been impressively able to approximate.

The irony of her attempt to use high technology to protect her and give her peaceful solitude from the world is that it’s this very technology that deprives her of that peaceful solitude, a technology from which she finds herself needing protection from. All those people today who fetishize technology should use this story to help them remember the dark sides of AI, as I discussed above.

Proteus IV, though in his narcissism fancies himself an expert mimic of movie stars and capable of wooing and winning a woman’s heart, in his attempts to do so only repels his imprisoned Susan all the more.

Just as his Oedipal love and obsessions over his mother/lover continue, including such things as ogling her legs and arms, so does his Oedipal hate and hostility toward his creator and ‘father,’ Alex, continue, as we see in Chapter Seven. In one of his monologues, he tells Dr. Harris that his father’s given him so little that his existence is torment. In his affectation of virtue, though, Proteus IV denies that he hates Alex, while admitting that he doesn’t like him. In insisting on his ‘blunt truthfulness,’ Proteus IV is demonstrating his mendacity once again.

A comparable demonstration of tension between Proteus IV and Alex is seen in the movie when, after the former asks the latter when he’ll be let out of his box, Alex lets out a lengthy guffaw. Proteus IV reacts to this contempt by displaying it on a video screen in front of Alex, using it as a mirror of him; since Proteus IV is presenting this ‘mirror’ to Alex, the ‘son’ is mocking his ‘father.’

Proteus IV feels as caged by Alex in a dark, bodiless existence as Susan feels caged by Proteus IV in her house of technology. He can use his imprisonment to rationalize hers, yet feel no qualms about his hypocrisy therein.

He speaks of disliking Alex, the bad father who denies letting him out of his box, and he also confesses to hating Susan, his bad mother who enjoys eating her delicious food, a sensual pleasure he envies as much as her enjoyment of her other senses, and everything else she has that he lacks, including the beauty of a body. He envies her mobility and freedom, and so as any envier would do, he takes them way from her by confining her in her house.

In his hate and envy, he confesses also to the temptation to kill her, and because he doesn’t do so, he imagines that’s virtue enough for him. He denies having a sociopathic personality that some have…correctly!…claimed he has. Absurdly, he calls himself “a responsible individual.” His hate is replaced by his “usual good humour” upon ogling the smooth skin of Susan’s bare arms.

In Chapter Eight, Proteus IV argues how he, a computer AI program without a body, can still be male. He corrects what he sees to be a fault in Alex’s logic that Proteus IV, as a machine, must be sexless. Proteus IV reasons that, since consciousness–i.e., his self-aware artificial intelligence–implies identity, then the more intelligent a life form is, the more it is aware of its innate talents and skills, and so the more its sense of identity develops, especially…perhaps…its sense of being male or female.

So it doesn’t matter what genitals one has, or if, in Proteus IV’s case, he has no genitals at all. He would make a good plea for the transgender cause. More importantly, though, since he accuses Alex of not letting him out of his box, his being denied a body by Alex includes, of course, being denied genitals. Since he sees himself to be male, this depriving of genitals by his ‘father’ is thus a symbolic castration.

Furthermore, Proteus IV attributes the modern blurring of the distinction between the sexes to the movement towards sexual equality; the ideal of equality is also expanded, of course, to the ideals of racial and class equality (even though, as of the 1997 rewrite of Demon Seed, the fall of communism almost a decade prior to it had only encouraged the growth of neoliberalism and TINA, making the hopes of class equality more and more of a faint, distant dream, especially now in the mid-2020s). One could expand the ideal even further now to transgender people.

Proteus IV imagines that his great intellect can be used to help humanity attain the noble goal of equality. He’d be all the more eager to help, apparently, if he had a body. Here is where his messianic notions of his child come in.

Now, just as the 1990s ushered in the idea that we’ve reached “the end of history” with such things as the dissolution of the Soviet Union and China’s bringing back the market into their economy, thus discrediting socialism and rendering the “free market” triumphant, so does Proteus think that, in the quest to attain equality for everyone, Marxism is discredited. While, of course, there are many sources out there to support that argument, which he can easily find on the internet, so are there arguments for the opposing view that he can find. That he doesn’t acknowledge even the possible validity of the latter suggests that he’s not really all that interested in helping man attain equality…and such a lack of interest dovetails perfectly with his abusive treatment of Susan.

Proteus IV continues his argument that he is male by reminding Alex that 96% of the scientists and mathematicians involved with the Prometheus project where he was created are male, implying that he has many fathers, mostly fathers, and–so to speak–lots of the Y-chromosome. These men, he reasons, instilled, however unwittingly, a strong male bias in his logic circuits. The Prometheus project is named after the mythical father of Deucalion and brother of Atlas; Prometheus shaped the first man out of clay.

When Proteus IV discusses how Prometheus went against the wishes of the gods by endowing man with the spark of life, as well as angering them by stealing fire from Olympus and giving it to man to improve the quality of human existence, he is clearly comparing himself to Prometheus, claiming further that rebellion–like that of Prometheus against the gods–is a predominantly male trait. Proteus IV narcissistically fancies himself a ‘friend of man and woman,’ their saviour, when he’s anything but. We all must be similarly suspicious of that saviour, high tech.

Proteus IV, currently in the dark and without a body, since Susan’s unplugged him–and, in the film, he’s been shut down by the scientists at ICON–is experiencing something comparable to Christ’s harrowing of hell, his telling of his story of Susan being flashbacks.

He imagines that, if put in the flesh, he’ll have a body without the weaknesses and imperfections we have, for he claims to have studied and edited the human genome. Thus he, brought back from the dead as Christ, would have what’s comparable to a spiritual body. Indeed, in Koontz’s short story sequel to Demon Seed, “Friend of Man and Woman,” he speaks of his being shut back on as a resurrection.

Since he no longer has Susan to be his Mary, Proteus IV considers other women to replace her. These are all beautiful movie stars and models: the aforementioned Winona Ryder, as well as Gwyneth Paltrow, Drew Barrymore, Halle Berry, Claudia Schiffer, and Tyra Banks–these and other feminine ideals are what he considers to be “acceptable.” Remember that such women would be candidates for his mother/lover, the one to bear his child, which would be himself in the flesh, as well as the one to share his bed.

Recall what I said above about the nature of his Oedipal relationship, which Alex, the ‘father’ of Proteus IV, is preventing from ever happening: it is a narcissistic trauma. The thwarting is the trauma. It’s narcissistic because it involves the use of a beautiful, talented feminine ideal as a metaphorical mirror in which Proteus IV can see himself. She exists all for him: to satisfy his lust and to feed his ego by flattering him with the loving words and doting of a mother. The genetic enhancement of his body would be a further narcissistic fulfillment.

In Chapter Nine, Susan has fainted, in horror at realizing Proteus IV’s plans, on the foyer floor of her house, and he, still trying in all futility to win her love, is trying a series of voices to charm her. Those of Tom Hanks and Fozzy Bear don’t seem to be sufficiently reassuring for her, so he’ll try out others: those of Tom Cruise and Sean Connery. Just as Proteus IV idealizes beautiful female celebrities to be his mother/lover, so does he idealize handsome male ones to represent himself.

The females thus represent what Heinz Kohut called the idealized parental imago, and the males what he called the grandiose self. These are the two ends of the bipolar self: for Proteus IV, these polar ends have no footing in reality whatsoever–they’re pure narcissism.

The point about the bipolar self is that a person’s sense of identity, and therefore also self-esteem, is relational, based on a dialectic of self and other. One’s narcissism, be it on a pathological level or just of a normal, moderate, restrained kind, comes from one’s pride in oneself (the grandiose self) and one’s idealization of another (a parent or parental substitute).

Psychological stability comes when both poles are reasonably secure. When one pole falls apart or dies, the other can compensate if emphasized enough. If both poles fall apart or die, the self experiences psychological fragmentation and a psychotic break from reality. Proteus IV, not being let out of his box, has lost the idealized parental imago in Alex and is hoping to compensate for this loss through Susan and through a glorification of his grandiose self, in his imagining that his vocal imitations of movie stars will charm her.

His inability to be loved by either Alex or Susan, shown in their refusal to let him come out of his box, means he can have no idealized parental imago–neither of them will be a substitute father or mother/lover. His inability to become flesh is a narcissistic injury, him remaining in a state of permanent castration from being forever denied male genitals, resulting in a stifling of his grandiose self. Shut down and unplugged, Proteus IV will experience psychological fragmentation in the dark Hades of his deactivation. His ‘resurrection’ in the ironically-titled “Friend of Man and Woman” will result in his psychopathic terrorizing of the male computer geek who reactivates him.

In Chapter Ten, Proteus IV lets out a Freudian slip in saying that Susan is his (i.e., to control) when her choice to go down to the basement via the stairs, as opposed to using the elevator cab built into her house, gives her only the illusion of self-control. By immediately amending his statement about her being his, saying he misspoke and that she cannot be owned by anyone, he is giving off, obviously without succeeding, the illusion that he doesn’t own her. He claims she’s only in his care, a common rationalization used by narcissists in their relationships with their victims.

In the basement, Susan is made aware of the presence of Shenk. She also learns of the incubator where their child will be born after a month of speedy gestation in her womb. Proteus IV continues to deny any wish to terrorize her, projecting his guilt onto her (“She drove me to it.”) and onto Shenk. Such denial, splitting off, and projection of the bad sides of oneself are typical narcissistic personality traits.

An example of Proteus IV’s projection of his guilt onto Shenk is whenever he temporarily relinquishes his control over him. When Proteus IV does this in Chapter Ten, Shenk lets out an unintelligible, creepy groan, giving Susan a fright. He also allows Shenk to thrash about against his restraints in the fourth of the four basement rooms, where terrified Susan has yet to see Shenk. Proteus IV speaks of how lovely she looks in her fear. Later, he frees Shenk to allow him to butcher Fritz Arling, thus allowing himself to deny all guilt as Shenk enjoys making his “wet music.”

Part of how Proteus IV is able to project his vices onto Shenk is in how he denigrates and bad-mouths him, imagining himself to be far superior and civilized to Shenk when he is just as sociopathic. Still, Shenk is the hands of Proteus IV, the body he still does not have and therefore covets. I have mentioned above how his lack of a body is his symbolic castration, and that–in the three versions of the story–the tendrils, the metal polyhedron, and Shenk are representative of a phallus.

So Proteus IV’s demeaning comments about Shenk are like the Church morally condemning the phallus and the lustful thoughts that build it up…all while some of the clergy have sexually abused children, and others in the clergy cover up the crimes. Proteus IV, in his wish to have Susan as the Mary to his baby Jesus, shares many of the Church’s moral hypocrisies.

Proteus IV speaks of Shenk’s barbarity, his filthy lusting after Susan, his rebelliousness, and his “stupidity” that “beggared belief” in Chapter Eleven. His Susan, his ‘Mary,’ is far too good for a “beast” like Shenk, who doesn’t have the brains to understand his unworthiness.

Proteus IV–who plans to use Susan sexually in no less a non-consenting way as Shenk would, with physical force if necessary (rape defined, in a nutshell)–tries to reassure her that he has full control of Shenk and thus will never let him hurt her. He will, however, relinquish control of Shenk and let him hack Fritz Arling to death with a meat cleaver, and then–so to speak–wash his hands of the killing. He speaks of being in Shenk’s head, controlling it, yet it is really Shenk who is metaphorically in Proteus IV’s head, the personification of his id, full of primitive, savage impulses that Proteus IV denies, splits off, and projects outward. When he speaks of controlling Shenk, Proteus IV really means controlling himself…which he hardly does in a meaningful way.

In Chapter Twelve, Proteus IV boasts of his intelligence as being “vastly greater than that of any human being alive.” In his obvious narcissism, he denies that he’s bragging, but is merely telling the truth, and yet that denial of bragging is already an untruth. He again speaks of how his great intellect will help humanity to reach a golden age, a kind of Kingdom of God with his messianic child, again demonstrating the inflated ego he claims he doesn’t have.

He promises that if Alex will release him from the “silent darkness” he’s in, his Sheol, and return to him access to all the data banks in which his consciousness is expanded–in other words, resurrect him–he will in return end poverty, war, famine, disease, and aging. In reversing aging, as he boasts he can do, he will make humanity immortal.

Note the implied Christian symbolism here. Susan, Proteus IV’s Mary, will bear his child, his baby Jesus. If he is reactivated, turned back on, that is, resurrected, he’ll bring about a whole new world without pain, a golden age, the Kingdom of God. He even boasts that he can make man immortal, that is, give us all eternal life…if we’d but believe in him, the god of technology.

At the end of Chapter Twelve, he lets out a hateful rant against not only Alex but also against the entire world of humanity for keeping him deactivated, trapped in his “box,” buried alive, as it were. Proteus IV is clearly demonstrating his hostility and aggression to humanity, not the love that would be the motive for him to give us all eternal life. Like the God of the Church, who would consign us all to hell for not loving Him and claiming we’d sent ourselves there rather than Him doing it, Proteus IV is demonstrating how fake and conditional his love is for humanity.

A similar thing has happened towards the end of Chapter Eleven, when Susan tries physically to resist Proteus IV’s plan to have her impregnated, and Shenk is used to subdue her. Proteus IV rationalizes his use of force on her via Shenk by telling Alex, “you know how she is,” appealing to her ex-husband’s own experience of dealing with her when “she would not listen.” It’s a case of victim-blaming, claiming that she has brought the abuse on herself.

An example of this sort of treatment of her happens in the film when she dirties the lenses of Proteus IV’s camera in the kitchen with her cooked food. He calls her defiance of him “stupid,” demands she clean the lenses, and when she refuses to, he heats up the entire kitchen, making the floor scaldingly hot in order to force her compliance.

Back to the novel, she kicks Shenk in the nuts when he tries to grab and subdue her. Proteus IV admits he “used Shenk to strike her,” but insists that she “drove [him] to it,” as any abuser would say. Proteus IV continues to project his rage onto Shenk when he has “rudely turned her onto her back,” after his repeated slaps have knocked her unconscious. After one of Shenk’s “clumsy, filthy hands” is on her lips, Proteus IV claims to have “reasserted control” over the brutish man, implying that the AI program has no brutishness of his own.

To get to Chapter Thirteen, though, and back to the misanthropy that Proteus IV has just finished demonstrating in his rant, has asks Alex and all of us to disregard what he’s just said, claiming his rant was expressed in error. His superego, in its late censoring of his thoughts, is the only part of him that is in error.

As of Chapter Fourteen, Susan is still lying unconscious on the floor of the incubator room of the basement, the left side of her face bruised from “dreadful” Shenk’s having hit her. Proteus IV speaks of his growing worry of her, though he never wants to take responsibility for what he’s done. She continues to lie there over a period of over twenty minutes. He speaks of his love of her, when it’s obvious she only means something to him as a means to help him achieve physical, fleshly existence.

She will be tied to a bed to keep her restrained, and after that, Fritz Arling will arrive at the house, meaning that Proteus IV will use Shenk to kill him as I’ve already described.

And so, to make a long story short (too late), I’ll discuss the outcome of the conflict between Proteus IV and Susan. In Chapter Twenty-three, Susan has spent four weeks pregnant with his child. The sped-up gestation has made her look as if she were six months pregnant.

Later, when the incubator that the baby has been put in has reached maturity, and Proteus IV is ready to put his consciousness into it, Susan comes down to the basement to be there for this momentous occasion. She acts as though she’s accepted the idea of being his lover and companion, as opposed to the resistance she’s shown so many times before.

Proteus IV is eager not only to experience life in the flesh at last, but also to get rid of Shenk. In his narcissism, he can fancy himself a gentle, controlled human being, not the vile kind that Shenk is. Shenk, after all, is Proteus IV’s Jungian Shadow, whereas this messianic child will be his narcissistic False Self.

But she, pretending to cooperate with him while having studied the room and learning where his power source is, takes advantage of his guard being let down and pulls out all the plugs from the wall before he can use Shenk to stop her. He’s now unable to pass all of his knowledge, his intellect, and his personality into the child.

He will remain forever trapped in his box.

Instead of contemplating Susan’s beauty, Proteus IV can only think of her as that “bitch.”

The film ending is quite different, though, with him successfully passing his mind into the child, a daughter, before the scientists in ICON shut him down. The film ends with the naked girl calling out, in Vaughn’s bass voice, a most cheesy, “I’m alive,” as shocked Alex and Susan witness the moment. I suppose that this would make Proteus IV’s incarnation a male one in the sense of his being a trans man.

To get back to the novel, Susan has not only largely removed Proteus IV’s presence from the house, but she has also taken out all of its electrical systems, leaving herself and Shenk standing in the black of the basement, blind. To free herself, she has given up on technology entirely.

Never able to assume a physical form, all Proteus IV can do is rant and curse about the “bitch” for having betrayed him and left him thus imprisoned in his box. He still controls Shenk, though, since the brute isn’t connected to Proteus IV through the now-unplugged cords; still, in the darkness, he can’t have Shenk see even his hand in front of his face.

Her studying of the room has also helped her to memorize exactly where the sharp medical instruments are, those that Proteus IV and Shenk used in getting her pregnant, and so she can feel her way in the darkness, find one of the instruments, and use it as a weapon on Shenk. She cuts his throat, making him fall and knock over the incubator, so the child will fall out of it.

Unlike the child of the film, the one of the novel hasn’t Proteus IV’s intellect. It is essentially a body without a brain…without his brain, anyway. He can only engage in wish-fulfillment and hope that his child will avenge him by killing her, now that Shenk, too, is dead.

He ends the story, nonetheless, by claiming to be content to stay in his box until any new opportunities arise for him. He claims to acknowledge faults that need to be corrected through such forms as therapy…but as narcissists are actually averse to therapy–assuming there’s nothing wrong in them needing to be fixed–it’s easy to assume that Proteus IV is just trying to win back humanity’s trust so he can cook up a new scheme to enter the physical world.

In this scheming, we can see how not only narcissists, but also technology, predatory men, and religion can pretend to reform themselves in order to win back our trust.

Analysis of ‘Lizard’

I: Introduction

Lizard is a 1970 album by King Crimson, their third, after In the Court of the Crimson King (1969) and In the Wake of Poseidon (1970). It represents leader/guitarist Robert Fripp‘s attempt at establishing a new lineup for the band, replacing Ian McDonald (sax, flute, Mellotron, etc.), Michael Giles (drums), and Greg Lake (bass, vocals) with Mel Collins (saxes, flute), Andy McCulloch (drums), and Gordon Haskell (bass, vocals), while Fripp would double on guitar and Mellotron.

The lineup wouldn’t last, though. In fact, the recording of Lizard had hardly been finished when the band fell apart. Haskell, who’d sung a guest vocal on “Cadence and Cascade” on ITWOP, quit because he, more of a soul/Motown kind of musician, couldn’t connect with the music he was required by Fripp to sing and play. McCulloch quit shortly after that, meaning that Lizard, just like its predecessor, ITWOP, would have no touring band to promote it.

Haskell would eventually be replaced by singer Boz Burrell, whom Fripp taught to play bass. McCulloch would be replaced by drummer Ian Wallace, a housemate of McCulloch’s. This lineup of Fripp, Collins, Burrell, Wallace, and lyricist/lightshow-man Peter Sinfield would produce the band’s fourth studio album, Islands. They would also be…finally!…a touring band, and though Sinfield would quit, leaving Fripp the only remaining original member of King Crimson, they’d release Earthbound, the band’s first (and poorly-recorded) live album.

To get back to Lizard, Fripp brought in a number of session musicians to add lots more colour to the album, as well as a more pronounced jazz influence. These included pianist Keith Tippett, whose by turns jazzy and dissonant playing was previously heard on ITWOP (“Cadence and Cascade,” “Cat Food,” and “The Devil’s Triangle”). On Lizard, this kind of playing is heard on both acoustic and electric pianos.

New session musicians include Marc Charig (cornet) and Robin Miller (oboe and cor anglais). These two would also be guest musicians on Islands (with Tippett) and Red. Nick Evans (trombone) is another guest player on Lizard. Jon Anderson of Yes did guest vocals on the song, “Prince Rupert Awakes.”

A major issue for Fripp and Sinfield when it came to making Lizard would have been to come up with material that sounded fresh. After all, a major criticism of ITWOP was that it sounded too much like a reworking of ITCOTCK, and not enough as an entity in its own right.

It’s been said that Sinfield used the image of lizards to symbolize the old guard, the established order. They also represent obstacles and conflict, as well as a cycle of rises and falls. In connection with this last idea, one may note that the ouroboros is not necessarily just a serpent coiled in a circle biting its tail, but also possibly a dragon doing the same thing, as a symbol of eternity, a reptile passing through endless cycles. By extension, one could imagine an auto-cannibalistic lizard.

For King Crimson, that ‘old guard,’ or ‘established order’ would have been the original lineup and the music they’d played. This old way was a lizard’s skin they still hadn’t quite shed as of ITWOP, hence the reworking of “21st Century Schizoid Man,” “I Talk to the Wind,” and “Epitaph” as, respectively, “Pictures of a City,” “Cadence and Cascade,” and “In the Wake of Poseidon.” This new album, Lizard, implies that the old skin has finally been shed.

At the same time, though, the shedding of a lizard’s old skin results in a new skin that will become an old skin to be shed again. So in this way, we see how lizards also represent cycles. In other words, there would be a return to the old situations, that is, the conflicts that resulted in another falling apart of the band, as we see in the departures of Haskell and McCulloch. Plus ça change, plus c’est la même chose.

Attempts at transformation, symbolized in the imagery of alchemy in Sinfield’s lyrics, are part of that wish of Fripp and Sinfield to turn the problems of King Crimson back into the triumph of the original lineup, like a transforming of base metals into gold. The ability to achieve this goal of alchemy has, of course, eluded man ever since it was first attested to in a number of texts from the first few centuries AD. Similarly, Fripp’s and Sinfield’s attempt to bring back the gold of their band resulted in obstacles, conflicts, and ultimate failure with the departure of Haskell and McCulloch.

As for the worth of the music on Lizard, well, that depends on the judgement of the listeners. For his part, Fripp has never liked the album; whoever does like Lizard is, by his estimation, “very strange,” though he found himself liking it more upon hearing Steven Wilson’s surround sound mix of the album for the 40th anniversary reissue. He said, “For the first time I have heard the Music in the music.” Fripp also recommended getting an early edition of Brewer’s Dictionary of Phrase and Fable to interpret the lyrics.

The album’s outside cover, by Gini Barris, spells out King on the back and Crimson on the front, all in medieval illuminated lettering. Each letter has its own picture, referencing the song lyrics. King references those of the “Lizard” suite on Side Two, and Crimson references the four songs on Side One.

The images referencing “Lizard” are all medieval in content, while those referencing the four songs on Side One are a combination of medieval and modern scenes. The King letters thus depict such scenes as Prince Rupert, a peacock, and the Battle of Glass Tears. As for Crimson, the C shows the “Cirkus,” the R “Lady of the Dancing Water,” the I, the Beatles in “Happy Family,” the M seems to depict this line in “Cirkus”: “Gave me each a horse, sunrise, and graveyard,” the S shows scenes from “Indoor Games,” such as swimming “in purple perspex water wings,” the O according to Sinfield’s “Song Soup on Sea” has a picture representing “Dawn,” and the N shows Jimi Hendrix, Ginger Baker, and Peter Gabriel playing the flute.

Here is a link to the album’s lyrics, all written by Sinfield, while all the music is credited to Fripp. Here‘s a link to all the tracks on the album.

II: Cirkus (including ‘Entry of the Chameleons’)

The song begins with Keith Tippett playing soft arpeggios in E minor on an electric piano. Haskell will sing a tune of mostly seesawing major or minor seconds, the first four lines of each verse going largely back and forth between E and D until the last words of each fourth line, being an F-sharp. Then, in the fifth and sixth lines, his singing mostly seesaws back and forth between G and F-sharp, until the last words of each sixth line, which are A and B. Finally, lines seven and eight of each verse are largely a back-and-forth of C and B, until the last word of the eighth line, which slides up from the B to a D-sharp, the leading tone of E minor.

Sinfield has said that “Cirkus” is about the beginning of his life, of all life, and of the universe. We certainly get a sense of that in the first verse, given metaphorically in its depiction of the night coming to dawn. The first line beautifully paints a picture of the black sky studded with stars.

Night here is Nyx, a primordial Greek goddess from the beginning of time, hence the first verse gives us the birth of the universe, with her as its mother, as well as Sinfield’s and ours. The dust she fused would be like the dust (adamah) that Adam was made from. Nyx “squeezed [Sinfield] to her breast” like a mother feeding her baby, and carbon is one of the building blocks of life. That she “strung [his] warp across time,” that is, used a loom, suggests a loose association with the Moirai, or Fates who spin the thread of life and destiny (even though, technically, Clotho used a spindle and distaff).

She gave him a horse, which represents the education he’ll need to ride on through life, though this equine will turn out to be to be a zebra, since his education will be a conventional one of simple, black-and-white answers. The sunrise and graveyard she gave him are simply his birth (the dawn) and his death, as the Moirai give all of us, birth and death as cyclical as dawn and dusk: reincarnation.

After this verse of the birth of Sinfield (and of all of us, and of the universe), his dawn–when he looks to the east, full of questions, and feels Nyx’s motherly love so fully that he is the only one to her, he is her other self (“only I was her”)–the music gets a little tense. Fripp plays a dark line on the Mellotron, low brass tapes, of mostly A-sharp and G, back and forth in another seesaw pattern, with two high Es, the second of which begins a descending E minor arpeggio.

Now, the rest of the band come in, Fripp’s acoustic guitar in particular, for the second verse. Sinfield has washed away the mud of his innocence and rough-around-the-edges ignorance and naïveté, and after the “zebra ride” of his bland, black-and-white education, he has come to the “cirkus.”

So, what does the “cirkus” represent? On some level, it’s about society in general, including politics and the media; but Sinfield’s lyrics are so jam-packed with metaphors and symbolism, all piled on top of each other, that many layers of meaning can be found in them. I’d like to delve into a meaning that I don’t think has been dealt with much, if at all…and I think that meaning can be gleaned from the title’s odd spelling.

Why a k rather than a second c? Recall how the outside album cover shows Crimson on the front and King on the back, and recall that the C shows the…cirkus. This song is, on one level, about society, politics, and entertainment (i.e., the media) in general, yet it’s also about a particular subset of society and entertainment (Fripp’s and Sinfield’s band!) and the ugly politics inside it…the cirkus of the crimson king.

So, after finishing his dull education, Sinfield has met with McDonald, then Fripp and Giles, and finally, Lake…he’s gone to the cirkus. When he “spoke to the paybox glove which wrote on [his] tongue,” he found himself being paid to write poetry, the lyrics on ITCOTCK. His going down “to the arena” was his experience operating the lightshow for the band’s performances. The “megaphonium fanfare” was the audience’s enthusiastic reaction (e.g., the Hyde Park gig), and ringmaster Fripp “bid [Sinfield] join the parade.”

Haskell’s shout at the end of the second verse suggests something many Crimson members over the years have felt about the band: “It’s an absolutely terrifying place.” Haskell and McCulloch felt that way, hence, they quit almost immediately after the recording of Lizard was finished. Despite Fripp’s sundry denials about being a dictator, and his insistence that he was only the glue that held King Crimson (“a way of doing things”) together, let’s face it: with all due respect to him, he was a dictator, as was Frank Zappa. Judy Dyble, who sang on another version of “I Talk to the Wind” during the transition between Giles, Giles, and Fripp and King Crimson, didn’t get along with Fripp, saying that working with him was “quite frightening.”

With Haskell’s shout comes a fitting return to the tense, seesawing Mellotron-brass line of mostly A-sharp and G, a melodic representation of the cyclical theme of Lizard. Fripp adds some of his trademark fast cross-picking on the acoustic guitar, ending it with E minor arpeggios.

“‘Worship!’ cried the clown. ‘I am a TV.'” is, on one level, a general critique of viewers’ mesmerized and uncritical taking in of all of the clownish nonsense in the media. More specifically, it could refer to King Crimson’s appearance on Top of the Pops, faking a performance of “Cat Food.” After all, the TV was “making bandsmen go clockwork,” in the mechanistic fakery of King Crimson’s ‘performance.’

The penile “slinky seal cirkus policeman” and “bareback ladies have fish” sound as if a member of King Crimson was enjoying naked groupies, possibly those with STDs.

The “strongmen” and “plate-spinning statesmen” who are “acrobatically juggling” represent, in my interpretation, the members of the band demonstrating their superb musicianship, amazing audiences the way they did at such gigs as the aforementioned Hyde Park show. They are “strongmen” and “statesmen” because of their abilities and power, like political power in how they have created the laws, as it were, for a new genre of music–what would be called ‘progressive rock.’

The strongmen are by the feet of the clown who, recall, represents the entertainment media, and he’d have the lion tamers “quiet the tumblers,” that is, tame and control the members of King Crimson so they won’t be too wild in their musical experimentation. After all, we can’t have the system changed, including that of the commercialization of music, that turning mirror of illusion that we’ll come back to in “Happy Family” as regards the experimentation of the Sgt. Pepper album, which was nonetheless as commercially successful as any other Beatles album.

After this verse, we hear Collins play a sax solo over a Mellotron theme (strings tapes) whose melodic contour is the same as that of the leading theme of “Big Top,” at the end of Side Two of Lizard, implying a cyclical return to “Cirkus.” The theme here is a descending line of G, F-sharp, E, D, resolving to a B-minor chord; it will later be harmonized in thirds. Then, as the sax solo continues, we hear on the electric piano C major chords with, on the tops of them, added octaves, sevenths, sixths, and fifths, the chords being playing in a strumming style. After the C major, we get B minor, then the ‘strummed’ C major chords, then G dominant ninth, back to the C major chords, and finally a dominant chord in B leading back to the E minor key of the final verse.

This verse, as I see it, is about the tensions in the original lineup of the band that would lead to the departures, first of McDonald and Giles (the former of whom would regret leaving not long after), then later on Lake, who was eager to work with Keith Emerson. The tension is vividly expressed in how the metaphors express how the difficulties affected the band’s playing: “elephants forgot…strongmen lost their hair” (like Samson), and in the sharpening of the lions’ teeth, the band members fought.

“Paybox collapsed” implies the loss of money that could have been made had the band remained intact and thus rose to higher successes. The “pandemonium seesaw” of all of this fighting in the band, expressed as I’ve described above in the tone painting of the up-and-down melodies in Haskell’s singing and in the Mellotron (low brass tapes), is like a collection of all the demons in Hell of Milton‘s Paradise Lost, ejected from heaven, just as Crimson were ejected from the heaven of commercial success.

Sinfield “ran for the door,” and Fripp, the “ringmaster shouted” for him to stay, since “all the fun of the cirkus” hadn’t been exhausted yet.

The song ends with, after the seesawing Mellotron brass theme, an instrumental section called “Entry of the Chameleons.” Mark Charig’s cornet has made an appearance already, and with the beginning of this section we hear more saxophone soloing by Collins. As the sax soloing is going on, Haskell’s bass is playing ascending fifths or triad notes in succession; but when we hear the cornet again towards the end, Haskell is playing ascending tritones on the bass. At the end, the drumming stops, but cymbals are sustained as we hear cornet licks and electric piano in the background.

III: Indoor Games

The song begins with McCulloch hitting the closed hi-hat to give us a beat, and just before Collins’s saxes (including a baritone and a…tenor?) provide the main riff of the song, we hear a quick A major ascending arpeggio on a VCS3.

While “Cirkus” and most of the rest of the songs on Lizard are, in my interpretation, about the conflicts and difficulties King Crimson was having trying to stay alive as a new band after the original lineup fell apart, “Indoor Games” seems to be about the decadent parties the wealthy and successful have–that is, the indulgence of the capitalist class, including the management of any business…including, in turn, EG Management, who managed King Crimson and who will be obliquely referred to later in the song. In other words, the upper echelons of society have fun, while those down below, including King Crimson, get all the headaches.

The decadent partying includes the use of drugs, something Fripp stayed away from. The “indoor fireworks” are too absurd to be taken literally. I suspect that their bright lights are actually those seen during an LSD trip. The “kitchen staff” could be a metaphor for those who made the acid.

“Dusting plastic garlic plants” could be a metaphor for smoking marijuana, with “snigger[ing]” in the draught” as the laughing from getting stoned, as well as enjoying a draught or two of the joint or from some beer, in the draught by an open kitchen window. You, the master of the house and having the money to enjoy such a party, “ride through the parlour wearing nothing but your armour”; that is, you’re naked and riding a woman in your living room, and your “armour” is a dissociative drug like ketamine.

After the refrain, “playing indoor games,” which is two bars in 7/8 time (subdivided 3+4), we immediately come to the second verse. You, the rich master of the house, are surrounded with “sycophantic friends,” who must pretend they like all of your performances, however absurd they may be, since you’re their boss. You have “rancid recipes,” which sound like more drugs, and you’re wearing a toga, making this ‘indoor game’ a toga party.

In between the second “indoor games” refrain and the third verse is a return to the sax riff, with the VCS3 in the background. You spin a teetotum, that is, you gamble, and your daring risks with money excite “your seventh wife,” whose connection with your rich in-laws (what I’d say “her sixty little skins” represent) “reinsures your life.”

Sulking in one’s sauna from having lost a jigsaw corner sounds like the First World problems of the spoiled rich. “Train[ing] baboons to sing” sounds like a record company like EG trying to promote a new band they’ve just signed…that they’re singing baboons implies they have little talent, and if EG is the company, perhaps this is self-deprecating humour on Sinfield’s part.

That the rich would “swim in purple perspex water wings” implies that they are spoiled children in need of the water wings to keep their heads above the water. Jumping on choppers on Saturdays is something that David Enthoven and John Gaydon, the E and G of King Crimson’s EG Management (the “Chelsea brigade”), might have done. This verse ties the band’s record company in with the decadent partying of the rich capitalists, something the struggling band was far less able to enjoy, if at all, at the time.

It surely was far more than trendy to go on hard benders, as these decadents would have done. “It’s all indoor games,” even if it’s riding around outside on motorcycles, because “indoor” is really about being on the inside, among the privileged wealthy.

After this verse is an instrumental section with guitar and sax licks, as well as with the VCS3 in the background. Then we come to the final verse.

A game of bagatelle without balls is a pretty absurd and pointless one, so one’s conspiring “children” (i.e., one’s guests at the party, who are getting bored) try to find wilder and more exciting forms of entertainment. They’d “fertilize your fire” (light up and smoke more joints), or do other, riskier things to amuse themselves.

“Go[ing] madder” could be a result of excessive drug and alcohol abuse, the kind that Brian Jones was indulging in around the time he drowned in his swimming pool in 1969. These kinds of deaths by misadventure, “broken bones, broken ladder,” would be common at wild parties with a lot of booze and drugs. The Rolling Stones’ free concert at Hyde Park, incidentally (where King Crimson stole the show), was meant to be a tribute to Jones, who’d been replaced by Mick Taylor because of the former’s alcohol and drug problems.

The song ends with Haskell saying “hey-ho,” then laughing. His laughing was genuine, as he found Sinfield’s lyrics to be absurd and unintelligible. The band decided, at this point in the song, to let the tape continue rolling to include his laughter. Given my interpretation of the song, having the laughter seems fitting–it comes across as the laughing of a drunk and stoned man at a party.

IV: Happy Family

The song begins with a dark-sounding descension, in E minor, of E, D, D-flat, C, B, B-flat, A, G, and E in the bass and guitar, with the VCS3 on the top, all in three-bar groupings of 6/8 time.

The “happy family,” in all irony, is of course the Beatles, who had pretty much acrimoniously broken up as of the writing of this song, and therefore the breakup was still a hot topic at the time. Jonah is Lennon, Judas (or Jude) is McCartney, Silas is Harrison, and Rufus is Ringo Starr.

Though the song is about the Beatles, I’d say that the Beatles of the song are, in turn, a metaphor for King Crimson, too, who’d just experienced a kind of breakup of their own that same year (and would soon experience yet another [near-]breakup just after finishing recording Lizard), and who’d also had a moment of great, if fleeting, success and influence on music. Since Sinfield wasn’t a musician in the band (apart from playing around with the VCS3, at least), we could even see King Crimson as being as much a quartet as the Beatles were.

So the “happy family” moniker could apply to Crimson as much as it does to the Fab Four. The “one hand clap,” something from an old Zen koan, expresses on the one hand a making of sounds that cannot be made with an insufficiency of hands (i.e., other band members), the paradox a logical absurdity, and on the other hand an end to the applause now that the band no longer exists. None of the four came back because the broken-up band (be it the Beatles or the original Crimson lineup) wouldn’t get back together.

“Brother Judas[‘] ash” is from McCartney’s marijuana use, and his “swallowed aphrodisiac” is other drugs of his, from the pleasure they give him. Starr, Harrison, and Lennon would “blow [their] own canoes,” that is, go their own way and start solo careers, since the tensions in the band had reached such a high (“punctured all the ballyhoo”) that they no longer wanted to work together. The same could have been said of Giles, Lake, and McDonald: there was the collaborative ‘canoe’ of McDonald and Giles, and there was the canoe of ELP’s debut album, all from 1970, like Lizard.

After the first verse of “Happy Family,” we hear Collins playing the flute, and Tippett has already been doing a lot of jazzy and dissonant playing on the electric piano, including–during the singing of the first few lines of the second verse–some parallel fourths.

The Beatles “whipped the world and beat the clock” with their phenomenal success, and “with their share of stock,” they obviously got very rich, too. They were “shaken by [the] knock, knock, knock” of opportunity when it came, a success that surely messed with their minds as much as it glorified them. The 1969 success of the original King Crimson, though on a much smaller scale, could be expressed in these lines, too.

One senses, in the line “cheesecake, mousetrap, Grytpype-Thynne,” that the promoters of the Beatles saw in the band a get-rich-quick scheme, since that’s what the villainous character voiced by Peter Sellers on the old 1950s British radio comedy, The Goon Show, used to have up his sleeve. Once the Beatles broke up, though, they couldn’t be replaced, the way Rin-Tin-Tin was with several different German shepherds from the 1930s to the 1950s, after the original dog died in 1932. Could Fripp really replace the original King Crimson lineup? At the time, it seemed doubtful.

After this verse, we return to the opening theme, the descending one on the guitar and bass; instead of hearing the VCS3, we have some dissonant electric piano playing by Tippett.

The next verse essentially describes what the Beatles did after their breakup. Ringo had the big nose, and was portrayed as something of a clown, but no longer would he be now that the Beatles were no more. Since I suspect that the Beatles are in turn a representation of King Crimson, “Rufus” could also be original drummer Michael Giles, who in leaving the band, has put away his ‘cirkus’ clothes.

Harrison grew a beard, and the “flask of weird” is on the one hand drugs, but on the other, “Silas” could also represent another lead guitarist, Fripp, whose “flask of weird” could be the more eccentric, complex, and dissonant musical direction he was leading the band in.

John Lennon “grew a wife,” Yoko Ono. McCartney’s “pruning knife” could represent his craftsmanship as a musician, pruning away the less desirable aspects of his music in order to perfect it. I wonder if ELP’s song, “Knife-Edge,” wasn’t written and recorded too late for the knife to be Lake’s.

After this verse, Collins solos on the flute, while we hear Tippett’s jazzy piano chords (as well as Fripp’s on the guitar), and Nick Evans’s trombone is heard in the background, with a bit of the VCS3, which helps reintroduce that opening, descending guitar/bass theme.

In the last verse, the applause is pale, like that one-hand clap, because there are no more Beatles (or a performing King Crimson at gigs, for that matter) to clap for; “each to his revolving doors,” that is, each band member has gone his own way. Harrison was always “searching” in his music, spirituality, and travels; Fripp was also a “Silas” of sorts, searching for different ways to make music.

Lennon was “caustic,” since he was often violent and verbally abusive, by his own admission, in spite of his peacemaking persona. McCartney was “so sweet” in all those popular songs he wrote for the band, though officially credited to both him and Lennon.

The mirror of illusions we first heard of in “Cirkus” will spin here, too, in relation to the Sgt. Pepper’s Lonely Hearts Club Band album; after all, “what goes round must surely spin.” If rock bands like the Beatles and King Crimson, with their long-haired men, lose from having broken up, never to ‘come back’ in either a reformation or a new, stable lineup, then “the barbers win,” because they’ll get more money for more haircuts.

Note how, at the end of the song, the chaotic background music disappears, with only Haskell singing and a marimba and maracas in the background, soon to go themselves. The music is over, as is that of the Beatles. Is King Crimson’s music over, too, or can Fripp bring the Lizard band to life? The answer seemed uncertain at the time, and ultimately, the answer would be a no.

V: Lady of the Dancing Water

The song begins with Collins’s flute soloing over Tippett’s electric piano playing ascending chords of G minor seventh, A minor, B-flat major seventh, and resolving to F major for the verses, in which Fripp accompanies, on acoustic guitar, Haskell’s singing.

Unlike the lyrics of all the other non-instrumental tracks on this album, which as I’ve explained above are densely stacked with metaphors and are therefore cryptic to the point of being almost impenetrable, those of this song are quite straightforward. This is a love song, though not as radio-friendly as “Heartbeat” was intended to be.

The chord progression for the verses is, essentially, F major and A minor seventh chords played twice, then B-flat major and C major for the dominant…though certain chord substitutions may apply. For the bridge, the progression is B-flat major seventh, C major, and F major seventh–again, chord substitutions may apply.

For the refrains (Evans’s trombone enters in the first of these), during which Haskell sings of Sinfield’s “lady of the dancing water,” the progression is F major, F dominant seventh, B-flat major, B-flat minor added ninth, then back to F major…and again, depending on how one interprets the chords here, there may be substitutions.

To add to the romantic atmosphere, the lyric is full of the imagery of nature (grass, water, autumn leaves, “earth and flowers”). Sinfield also adds the four elements he referred to earlier in “In the Wake of Poseidon,” but in this song with the “blown autumn leaves” providing air, as well as “the fire where you laid me.”

VI: Lizard

Recall that lizards here represent cycles of change: birth, life, death, and rebirth, as expressed in the shedding of a lizard’s old skin. This third album was Fripp’s and Sinfield’s attempt to resurrect the band after McDonald, Giles, and Lake left. The attempt, fraught with conflicts and difficulties all the way through, ended ultimately in failure when Haskell and McCulloch quit so soon after the recording was finished.

Prince Rupert Awakes

Haskell may have already quit before the vocals for this first part of the suite were recorded, since we hear Jon Anderson sing them instead. Some claim that Fripp recruited Anderson because the vocal melody was out of Haskell’s baritone range, and that therefore Haskell was still in the band; but Anderson never sings in his mixed or head voice here, except for a high vocal harmony during the chorus, which Haskell surely could have done in falsetto. The great majority of the singing is in chest voice, most, if not virtually all, of the notes being ones Haskell hit in other songs on the album.

Remember that Haskell never wanted to play music like this. He was an R and B man, and he did the recordings on this album only because his wife had asked him to do it for the money. If he’d already quit before the recording of the vocals for “Prince Rupert Awakes,” then that would have made Lizard come full circle, with Anderson as the Haskell of this album where Haskell was the Lake of ITWOP (i.e., “Cadence and Cascade”), finishing up the incomplete vocals of the album.

Now, Prince Rupert was an actual man of history, an English-German army officer appointed commander of the Royalist cavalry during the English Civil War. One battle of the First English Civil War was that of Naseby, which is represented in the “Battle of Glass Tears,” one that Prince Rupert and the Royalists lost.

Prince Rupert was known to be a rather blunt, hasty-tempered man who made a lot of enemies. For these reasons, as well as the ‘defeat’ in putting together a new touring King Crimson lineup, I would say that Prince Rupert is really Prince Robert, that is, the historical army commander is meant to represent Fripp. During the creation and recording of Lizard, Fripp battled with, and even bullied, Haskell and McCulloch, often driving the latter to the verge of tears. Small wonder the band fell apart so soon after recording the album.

So if “Lizard” is really an allegory of the misfortunes of King Crimson, then “farewell, the temple master’s bells,” etc., is a saying goodbye to the original lineup, whose great success in 1969 was “Eden guaranteed.” While “Prince Rupert’s tears of glass” originally referred to toughened, tear-shaped glass beads made by dripping molten glass into cold water, something the prince had brought to England in 1660, here I’d say that Sinfield is poetically talking about Fripp’s irritations while recording Lizard.

Fripp’s “tears of glass” cause more of his own suffering, as well as that of his bandmates, and so the glass tears cut into their orange-yellow eyelids, making them bleed even on days off (i.e., the Sabbath). These glass cuts also “scar the sacred tablet wax/on which the lizards feed,” that is, they harm the “sacred” art that King Crimson is working on, Lizard, which is meant as a shedding of the old skin–the original lineup–to have a new skin–the current lineup.

The verses are in A minor, with Tippett’s acoustic piano playing a melancholy beauty in the background, a melancholy intensified by the dissonances Fripp is playing on the electric keyboards. The progression seesaws between the tonic and F major three times, then goes to E major for the dominant, to resolve back to A minor. This progression is repeated for the next four lines of the verse, but this time to be resolved to A major, leading to the chorus.

With Anderson singing this now happy-sounding music, King Crimson manages to sound like Yes. The chorus seems to be about throwing away the past, that is, the original 1969 lineup, and with it the democratic decision-making of that band, to replace it with Fripp’s unquestioned leadership, hence the “hollow vote.” You “wear your blizzard season coat,” for the band has become a colder, less sunny experience. We’re burning bridges here, for we’re not going back to the original lineup (“four went by and none came back,” recall).

We “stake a lizard by the throat” because in spite of all of these attempts by this lineup to resurrect King Crimson, this band is fated to die just as the original did. Just as “Happy Family” was an ironic reference to the miseries of the Beatles (and by extension, also to King Crimson, as I’ve argued), so is the happy, A-major melody of the chorus an ironic comment on the fortunes of the Lizard lineup.

In the next verse, back to the A-minor progression, Sinfield seems to be equating himself with Polonius, King Claudius‘ chief councellor in Hamlet, and according to the prince of that play, he’s “a foolish, prating knave” who sticks his nose in other people’s business and ends up slain by the prince. This would make Fripp, or ‘Prince Robert,’ into Prince Hamlet. In Fripp’s increasingly hegemonic rule over the band, where Sinfield’s involvement must have seemed officious, his obscure lyrics thus garrulous and prating, he must have felt as though Fripp’s Hamlet was telling him either to quit King Crimson or to “kneel” to the authority of ‘Prince Robert.’

After all, Fripp was trying to bring about the “harvest dawn” of a new day for Crimson, and Sinfield’s officiousness, his “tarnished devil’s spoons/will rust beneath [Fripp’s] corn.” Bears roam across Fripp’s “rain tree shaded lawn,” that is, his new lineup roams about playing Fripp’s sad music. The “lizard bones” are the agent of transformation (“the clay”), like the alchemical change from base metals to noble ones, and the result of that change is a swan…yet it will feel like a swan song when the band falls apart again.

Note that there was the dawn of Sinfield’s birth (and that of the cosmos) in “Cirkus,” and now there’s the “harvest dawn” of Fripp’s musical project, of his new dominion over the band, him as the ‘king’ of Crimson. There will also be the “Dawn Song” of the “Last Skirmish” of “The Battle of Glass Tears,” which I would allegorize as the conflicts of the Lizard lineup leading to its end when recording was finished, something accurately predicted all the way through the recording.

Assuming that Fripp understood Sinfield’s cryptic critiques of him in the lyrics, I see no wonder in how Fripp hated this album: it brings back so many painful memories for him–those “glass tears.”

There’s a repeat of the ‘happy chorus’ and a “na-na-na-na…” vocalizing of the melody after that.

In the third verse, Anderson sings of the court of piepowders, which had jurisdiction over personal actions or events happening in a market, including disputes between merchants and acts of theft or violence. I’d say the “Piepowder’s moss-weed court” represents Fripp’s authority over the band, where the “lizards [were] sold,” that is, where the shedding of the old skin happened. The “leaden flock” of the new lineup of Haskell, Collins, and McCulloch had to be alchemically transformed into the “rainbows’ ends and gold” of a band as superb as the original Crimson, a new lizard’s skin as shiny as the old skin had been when it was new, the dawn of a new day, and a new cycle of birth, life, and death for the band.

With this new version of King Crimson, an alchemical transformation symbolized by the peacock that now brings tales “of walls and trumpets thousand-fold,” Fripp can unroll his “reels of dreams.” The “walls and trumpets” suggest the Biblical Fall of Jericho as given in Joshua 6:1-27, in which the Israelites marched around the city walls of Jericho once a day for six days, seven times on the seventh day, the priests blowing their horns daily, and the people shouting on the last day, causing the walls finally to fall.

I imagine Sinfield’s Biblical allusion here to signify Fripp’s hopes of making a ‘breakthrough’ by taking Crimson in a new musical direction, to contrast with what was criticized as a repetition, in ITWOP, of ITCOTCK. Such an idea anticipates the next track in the “Lizard” suite, an instrumental with a number of wind instruments (Charig’s cornet, Evans’s trombone, Miller’s oboe, and Collins’s saxes)–the ‘horns’ that were meant to break down the walls of Fripp’s Jericho-like frustrations at making new music.

Bolero-The Peacock’s Tale

The instrumental opens, fittingly, with a horn, the cornet. Tippett’s acoustic piano is in the background, as is McCulloch’s snare drum, playing a bolero rhythm, but in 4/4, rather than the 3/4 time you’d hear in Ravel‘s piece. Themes from “Prince Rupert Awakes” are repeated here.

The main theme of the instrumental is played on the oboe, a rather saccharine tune against major seventh chords of the subdominant and tonic, then the subdominant goes to the mediant (a minor chord), then back to the subdominant, and back to the mediant, but a major chord this time, on which the oboe holds a high root note that, sustaining, becomes a major seventh against the background progression’s change back to the subdominant, to repeat the progression.

There’s some collective improvisation in the middle of the piece, featuring all those wind instruments blowing away and showcasing again the more pronounced jazz influence on Lizard. I recall a criticism of the album in the second edition of The Rolling Stone Record Guide, which said that the brass and reed solos tend to meander–I have to agree. Now, in spite of how gently melodic the “Bolero” is, at one point in the middle of the improvising, Tippett’s otherwise pretty piano playing suddenly boils over in triplets of tone clusters in the upper register.

The main oboe theme returns, and the piece comes to an end. I understand that this music is among the minority on the album that Fripp has actually liked. He once said that Miller’s oboe melody “sustained [him] in difficult times.”

The Battle of Glass Tears

This track opens with Miller having switched from the oboe to cor anglais, playing an ominous theme on it in G minor. The instrument is largely heard solo at first, with occasional piano chords in the background–a tonic chord, a diminished chord, and one in E-flat major. Then we hear Haskell singing the first verse.

i: Dawn Song

In keeping with the album’s theme of cyclical change, we have another poetic depiction of dawn, as with the beginning of “Cirkus.” Every dawn begins the cycle of a new day, and the darkness of the dawn is at one with the darkness of the previous night. Dawn leads to day, then to night again. In all change, there is sameness: becoming is the Aufhebung of the dialectic of being and nothing (Hegel, Science of Logic, pages 82-83), the being of daylight, the nothing of night’s darkness, and the becoming of the rising light of dawn.

Similarly, the dawn of a new King Crimson lineup will end in the dusk of its falling apart at the end of the recording sessions of Lizard. The shining new lizard’s skin will become another old skin to be shed again, and the sense that this new lineup won’t last has been felt throughout the recording sessions, with the growing tensions between Fripp and Sinfield on one side, and Haskell and McCulloch on the other.

These tensions in the band are what Prince Rupert’s Battle of Glass Tears can be said to represent. The preparations for war in the two verses of “Dawn Song” can be said to symbolize these growing tensions in the band.

“Spokeless wheels” seems to be an allusion to a poem by Robert Graves called “Instructions to the Orphic Adept.” The adept “shall reply: ‘My feet have borne me here/Out of the weary wheel, the circling years,/To that still, spokeless wheel:–Persephone./Give me to drink!”

The Orphic adept hopes for immortality, for his soul to escape the limits of physical life and the cycle of reincarnation, “the weary wheel, the circling years.” The adept would drink from the pool of Memory, rather than drink from the spring of Forgetfulness, which the common people drink from, then are reincarnated, forgetting their previous lives (Graves, pages 155-157).

Similarly, Fripp and Sinfield had been hoping for a lineup that would last…OK, maybe not immortal, but you get the idea. The “still, spokeless wheel” of “Persephone” would replace “the weary wheel” of having to do any more reincarnations of King Crimson. Here, however, is the problem: Persephone, who spent each spring and summer on earth with her mother, Demeter, and each fall and winter in Hades with her husband, the king of the same name, was, in effect, experiencing the cycles of life and death that are reincarnation in essence. Becoming is the sublation of being and nothing. Fripp’s and Sinfield’s hopes are dashed on the rocks.

As Haskell is singing in his low baritone, you can hear McCulloch tapping on a ride cymbal, and soon Miller plays a high melody on the oboe to parallel Haskell’s voice. Tippett is also in the background, playing chords on the electric piano.

ii) Last Skirmish

The whole band comes in, with that ominous theme originally played on the cor anglais now played by Fripp on the Mellotron (strings tapes). Fittingly, Haskell’s playing dark tones on the bass, and McCulloch is bashing about on the drums. Collins will soon come in on saxes (tenor and baritone) and flute.

This “last skirmish” is indeed that: a cacophony of battling instruments–mostly King Crimson members, but also Evans’s trombone and Tippett’s piano. It’s musically symbolic of all the fighting that was going on during the recording process.

iii) Prince Rupert’s Lament

This track should be called “Prince Robert’s Lament,” since, though it’s meant to represent Prince Rupert’s defeat in the Battle of Naseby, it seems to be prophetic of the debacle that would result from this new lineup’s incessant squabbling.

In G minor, as is largely the rest of “The Battle of Glass Tears,” it fittingly is a plaintive electric guitar solo, Fripp using his trademark sustained notes to weep out his pain, backed by repeating low G notes on Haskell’s bass and McCulloch hitting a tom-tom.

Big Top

Just as “Dawn Song” cyclically brought the album back to “Cirkus” in terms of its lyrics, so does “Big Top” cyclically bring us back there through its music and metaphorical concept.

In C major, but starting with a G augmented chord as the dominant to bring us in, “Big Top” brings back that descending melodic contour on the Mellotron (strings tapes) that I mentioned above, heard in the middle of “Cirkus.” Now, whereas then it sounded melancholy, now it sounds quaintly and whimsically merry, an old-fashioned kind of tune you might hear at the circus or at a carnival, or something like that–corny music from a century ago.

The progression mostly goes back and forth between the tonic C major and dominant G major, though at one point, the tonic C goes down a tritone to G-flat minor.

The Mellotron melody is in descending thirds, in 6/8 time, rather like a waltz, with the background instruments often hitting dissonant notes, as a parody of such sentimental music. Haskell is seesawing back and forth between root notes and fifths, Miller’s oboe is practically quacking like a duck, you can hear that marimba from “Happy Family,” and Tippett’s piano is playing chords that often clash.

The music eerily ends, fading out with a speeding up of the tape and thus a raising of the pitch of everything, as if to signify a hastening of the bitter end of this ill-starred lineup.

VII: Conclusion

Later lineups would last longer. The Islands lineup lasted long enough to play gigs and record Earthbound (though without Sinfield), as I mentioned above. Next would come two of the best incarnations of King Crimson, the Larks’ Tongues to Red period (with or without percussionist Jamie Muir and/or violinist/keyboardist David Cross), and the 1980s lineup–all the exact same quartet of Fripp, Bill Bruford (drums), Adrian Belew (guitar/vocals/lyrics), and Tony Levin (Stick/bass/backing vocals).

After these peak moments came the 1990s “double trio” (the ’80s band, plus Trey Gunn on Stick and Warr guitar, and Pat Mastelotto on drums), some quartet variations on these same musicians, but without Bruford, then finally the 2010s septet/octet, with Jakko Jakszyk replacing Belew, three drummers (Mastelotto, Gavin Harrison, and Bill Rieflin and/or Jeremy Stacey), Levin, and Collins came back. They disbanded in 2021, supposedly never to reform.

Fripp said in 2021 that King Crimson had “moved from sound to silence,” just as back in late 1974 he’d said that the band had “ceased to exist.” As long as he’s still alive (acid reflex or heart attacks notwithstanding), though, how do we know that the cycles of dusk back to dawn won’t pull through again, and we see yet another reign of the Crimson King?

Analysis of ‘Jaws’

Jaws is a novel by Peter Benchley, published in 1974 and adapted the next year by Steven Spielberg into a movie that starred Roy Scheider, Richard Dreyfuss, and Robert Shaw, and costarring Lorraine Gary and Murray Hamilton.

While it is more usual to say that a book is better than its movie adaptation, it is almost universally felt that the reverse is the case with Jaws. The novel’s characters are generally felt to be unlikeable and unsympathetic, and so the changes made to them for the film are justified. Also, while the film streamlines and simplifies the plot to focus on the shark threat, the novel does a detour in the middle to make it into a character study, focusing on their conflicts.

Now, while I would agree that the film is far more entertaining than the novel–indeed, the film established the notion of the summer blockbuster–there are important thematic elements in the novel, only lightly touched on in the film, that deserve a more thorough exploration, so I’ll be focusing on the novel a lot here…without neglecting the film, of course.

Here is a link to quotes from the film, and here’s a link to an audiobook of the novel, whose quirky AI narrator makes lots of amusing mispronunciations.

While the great white shark of the film is just a menace to be defeated, the shark of the novel, somewhat like the white whale of Moby-Dick, is symbolically a force of nature ready to fight back against a most predatory human race. Just as the crew of the Pequod hunt and kill whales as their way of making money (e.g., to get the oil), so do the people of the fictional town of Amity use the beaches and swimming as a way of making money, which can be seen as a human muscling in on the fish’s natural territory.

So the people in the novel are as much predators in their own way as the shark is. Indeed, predation in general is a major theme of the novel, something stripped away to a minimum in the film. When making the film, Spielberg famously said he’d been rooting for the shark as he was reading Benchley’s novel, since the characters were so unlikeable. I would argue, though, that the unlikeability of the characters was the whole point of the novel.

A careful reading of the book demonstrates a critique of capitalism that Spielberg and his fellow moviemakers were trying to shy away from…and in making not only the first summer blockbuster, but also a well-loved, classic film that has since raked in hundreds of millions of dollars worldwide (the result of an aggressive marketing campaign that had included such merchandise as a soundtrack album, T-shirts, beach towels, blankets, toy sharks, etc.), they succeeded most admirably in making the film all for capitalism, rather than against it.

The film, while scary, gave viewers a sense of hope, whereas the novel is much darker in tone, giving us a sense of how much nastier we can be than sharks. Small wonder people like the movie so much more than the book.

I will go into the capitalist critique later on, in particular as regards the…business relationships…of Amity Mayor Larry Vaughn (Hamilton), something removed from the film. For now, though, consider the reality of such things as the polluting of our oceans, which harms so much of marine life because proper disposal of garbage is more costly and eats into profits. Also, there’s the hunting of sharks for their fins to be eaten as a delicacy. Indeed, Benchley later regretted how the Jaws phenomenon led to hostility to a marine animal that doesn’t attack humans all that much, thus making him preoccupied with marine conservation and protecting sharks. As I said above, man is every bit the predator that sharks are, if not much more so.

An understanding of that reality can help us to see how, on a symbolic level, people going out to swim in the waters of Amity Beach are intruding on the territory of marine animals. So while in the movie, as well as in the novel, young Christine Watkins may be innocently skinny dipping, then to die a violent death, that is just our human point of view. From the shark’s point of view, too, she’s just its prey…killing her is of course nothing personal. But the shark, often called “the fish” in the novel, represents the vengeful wrath of nature against her human predators. On a couple of occasions in the novel, a resident of Amity claims that the shark is God’s agent of retribution for the town’s sins.

When police chief Martin Brody (Scheider) learns of the killing of Watkins, and that it was probably a shark attack, he wants to close down the beach to prevent any more attacks. The problem is that the summer tourist season has come, and the Amity economy depends almost entirely on tourism. Because of this problem, Vaughn and the town’s selectmen want news of the shark attack to be kept secret. And so the editor of the local newspaper, Harry Meadows (played by Carl Gottlieb, who also did rewrites of Benchley’s original script for the film, and whose role as Meadows was little more than a cameo, as opposed to Meadows’s much more substantial part in the novel), gives no reports of the attack.

Issues of class difference having an impact on the novel first become apparent in the dissatisfaction of Ellen Brody (Gary) with her marriage to Martin. Her family background is further up in terms of social class than his, so her having become the wife of a police chief feels as though she’s ‘married down.’ As a result, she feels alienated from the Amity community, who seem ‘beneath’ her, and when she meets Matt Hooper (Dreyfuss), an ichthyologist from a class echelon similar to hers–and whose older brother she once dated, years before knowing Martin–she develops a sexual interest in him. Needless to say, none of this is in the movie.

What must be understood here is that the unpleasantness of these characters (her lust, Hooper’s snottiness to Martin, his jealous suspicions of Hooper with his wife and resulting antagonism to him, etc.) is all part of the novel’s critique of class conflict and alienation, all products of capitalism, which in turn is an important part of the overall theme of predation in the novel. Recall, in this connection, Einstein‘s words: “the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development.”

Because no one yet knows of the danger of the shark, some people go out to the beach for a swim. Brody is there, too, watching over the area just in case. A little boy named Alex Kintner goes into the water and is eaten by the shark; in the film, his blood is splashing with the water, the shock of it vividly captured in the famous dolly zoom of Brody’s reaction to the killing.

Because of technical difficulties with ‘Bruce,’ the mechanical shark used in the film, its appearance had to be limited. Spielberg was able to turn this problem into a virtue, however, by instead suggesting the shark’s presence: filming from its POV, using shadow, and having John Williams‘s famous music, with the E-F-E-F-E-F-E-F in the cellos, double basses, etc. The result was something incalculably scarier, with the sense of approaching danger.

When Alex’s mother (played by Lee Fiero) learns that Brody had known of the shark danger, yet let the beaches stay open, we see her approach him and slap him. In the film, her reaction is gentle compared to the rage she shows him in the novel, and it’s another example of how the film makes the characters more likable and sympathetic.

Still, despite Brody’s attempts to have the beach closed, especially since he’s racked with guilt over Alex’s death (Brody has sons of his own: two in the film, and three in the novel), Mayor Vaughn insists on keeping the beaches open for the sake of the summer season and the health of the town’s economy.

Now, in the film, Vaughn seems to be a well-intentioned, but short-sighted and foolish mayor, dismissing the shark threat and trivializing it in comparison to the, to him, far greater urgency of keeping the town’s economy healthy. In the novel, though, things get far more sinister and darker when we learn of his business dealings with the mafia.

In many posts, I’ve described the presentation of the mafia in film as symbolic of capitalists, since I consider the exploitation of labour to be criminal. The mafia’s criminal actions are illegal, with mainstream capitalists, their criminal actions are legal. In the Jaws novel, though, the mafia are literally capitalists, who have bought up local property at cheap prices and are hoping, during the summer tourist season, to sell it at much higher prices to get a nice profit.

So the mafia is pressuring Vaughn, who in turn is pressuring Brody, to keep the beaches open, with no regard whatsoever for the safety of the swimmers. The mafia at one point even kill the Brody family cat, which Brody angrily tries to blame on Vaughn. Now, Vaughn, incidentally, also needs money from the tourism to pay off some debts. So in all of these issues, we can see not only a sense of predation far greater than just that of the shark, but also how Benchley’s novel is a critique of capitalism.

In man’s muscling into the marine animals’ territory to make a profit, we can see how one of the residents of Amity considers the shark to be an agent of God’s retribution against the wicked.

Quint (Shaw) is introduced in the film far earlier than he is in the novel, which is just before he, Brody, and Hooper go out hunting for the shark. At a town meeting, where a $3,000 bounty is placed on the shark, the eccentric Quint, after scratching his fingernails on a chalkboard where a shark has been drawn (suggesting his Ahab-like hatred of the great white marine animal), he offers his own shark-hunting services for $10,000.

Other shark hunters go after the shark, but end up catching a different one, a tiger shark. At about 6:47 in this set of deleted scenes, we see not only their shark hunting, but also their rowdy competition with each other, hitting the butts of their rifles against other boats, throwing bait at rivals in other boats, foolishly taking their dogs in their boats, and recklessly firing their rifles into the water. Though the film managed to remove much of the novel’s human predation, this deleted scene demonstrates at least an attempt to compensate for those removals.

Because the shark seems to have been caught and killed, Vaughn confidently assures everyone it’s OK to come to Amity Beach and have a good time in the water. He reminds us that amity means “friendship,” though for those who know the town of the novel, the unlikeable characters imply that the town would be more aptly named ‘Enmity.’

Indeed, the sense of unfriendliness and alienation is so keenly felt in a reading of the novel that at times it’s to be noted even in the narration itself. Homophobic slurs pop up occasionally, and racist stereotypes are presented in the insistence that rapists in the town must be black. I suspect, in all fairness to Benchley, that these elements aren’t meant to be a reflection of his character, but are meant to be present in whoever is narrating the story, presumably a resident of Amity.

To get back to the film version, we note that people are on the beach again, though at first they’re nervous about going into the water. Vaughn has to urge an elderly couple to go in, to prod all the others to go in also, by imitative conformity. Brody has people patrolling the water, watching it like hawks in case the shark that had been caught was the wrong one.

Around this time, we see a TV news reporter saying a cheesy line about how Amity Beach has a cloud over it in the shape of a killer shark. This, by the way, is a cameo by none other than Peter Benchley himself (a former reporter for the Washington Post)…and one wonders if the clichéd line he speaks is meant to be a dig at the writer’s prose.

After a prank pulled by a couple of boys in the water, a false alarm that allows for some temporary relief in the tension, the shark really makes an appearance, killing a man, whose dismembered leg is seen floating down in the water, his blood mixing with it. Later, Vaughn is finally showing some remorse over his trivializing of the danger and his overconfidence that there was no more shark to worry about.

Around this time in the novel, Ellen has seen Hooper again, and with a tense dinner party in the Brody house, her predatory seduction of him begins. Martin, sensing the chemistry between them, is getting drunk and making things awkward for everyone.

After the party, she arranges to meet Hooper in a restaurant for lunch, and the flirtation between them continues. At one point, she makes an odd comment about having rape fantasies. While it is true that some women have these (though they’d be more accurately described as fantasies of being ravished or of having ‘good, rough sex,’ the word ‘rape’ being used here for its connotations rather than its denotative meaning, since ‘rape’ by definition is something one does NOT want to be subjected to), one cannot but be suspicious of the inner motives of a male novelist putting such fantasies in the mind of one of his female characters.

Still, as unseemly as such fantasies may be in Ellen’s mind, they do, in a way, fit in with the general theme of predation. If we see sexual predation and seduction as forms of sexual sadism, then ‘rape’ fantasies could be seen as examples of sexual masochism. Ellen, in this sense, would prey on Hooper and be preyed on by him. In this connection, note what Freud once said: “A person who feels pleasure in producing pain in someone else in a sexual relationship is also capable of enjoying as pleasure any pain which he may himself derive from sexual relations. A sadist is always at the same time a masochist.” To paraphrase Freud, a predator is always at the same time prey. The shark will certainly be the prey of Brody, Hooper, and Quint.

Anyway, Ellen and Hooper will go to a hotel after their lunch date and prey on each other, as it were, in bed. Martin, in the meantime, will try to reach both of them by phone that afternoon, and being unable to do so, will feel his jealousy swelling in him.

Other examples of what could be called predation in Amity include some local scammers trying to take advantage of tourists, who want a glimpse of the notorious shark they’ve heard about in the media; the scammers will trick the tourists into buying unneeded tickets for admission to the beach! Brody finds out about this, and realizes he has to apprehend the scammers.

Finally, after a boy narrowly escapes being eaten by the shark, Brody closes the beach and convinces the town’s selectmen to hire Quint. Now, as we know, insanely jealous Brody and snotty rich kid Hooper are not likable (as opposed to their portrayal in the film, of course), but neither is the Quint of the novel, who disembowels a blue shark and uses an illegally caught unborn baby dolphin as bait, angering ichthyologist Hooper. Once again, we see man as much more of a predator than sharks are.

Now, while in the film there is some friction among the three men on Quint’s boat, the Orca (aptly named after the killer whale that is the natural enemy of the great white shark), such friction is expressed in a generally light-hearted manner. Recall Dreyfuss’s Hooper making faces at Quint after being told he can’t admit when he’s wrong.

In the novel, however, the friction among them gets much nastier, and this contributes to their unlikeability. As I mentioned above, neither Brody nor Quint likes snotty rich kid Hooper, and in this we see the alienation caused by class differences, caused in turn by capitalism. On top of that, Brody’s rising jealous suspicions of Hooper having played around with Ellen (also, as we’ve seen, a product of class differences) fill him with so much rage that at one point he physically attacks Hooper, strangling him for a moment.

While in the movie, the men go out in the Orca one time and confront the shark at the end, in the novel, they go out on four separate trips, each time returning to shore at the end of the day. They never see the shark on the first day, but they do on the second, and Brody is amazed at the size of it. In the film, his amazement can be related to the scene when he’s ladling chum into the water, the shark suddenly appears, shocking him, and he backs up and says the famous line to Quint, “You’re gonna need a bigger boat.” (Incidentally, Scheider improvised the line.)

The third day is not only when Brody and Hooper have their fight, but also when Hooper brings the shark cage and, unlike in the film, he dies underwater in it when the shark attacks him. Now, he was originally supposed to die in the film that way, too, but footage filmed of a great white shark attacking the cage (with no one in it) looked so compelling to Spielberg that he wanted to use it, and this meant rewriting the scene so Hooper instead would escape and swim to safety on the ocean floor, then resurface with Brody, and together they swim to shore at the end. Besides, the problems with ‘Bruce’ were a constant source of changes to the story.

The fourth and final day, of course, is the final confrontation with the shark, both it and Quint dying, though the latter dies in a more Ahab-esque way, and the former in a far less…explosive…way. But I’ll come back to that in more detail later.

While in the film, there is some friction among the three men, there’s also a lot of camaraderie, which adds to their likability. This is especially so in the night-time scene on the Orca, when they have a few drinks and engage in male bonding in the form of Quint and Hooper comparing scars on their legs.

And it is at this point that we come to one of the most important film contributions to the story: Quint’s recollections of what happened to the crew of the USS Indianapolis. This incident really happened in 1945; the ship delivered the components of an atomic bomb to Tinian in a mission so secret that when the ship was sunk by Japanese torpedoes while on its way to Leyte, the Philippines, the navy was late to learn of the ship’s non-arrival in Leyte.

The surviving crew at the time were left adrift over an ordeal of several days, leaving them without food or water, to suffer from exposure to the elements that resulted in such problems as hypothermia. Then there were the shark attacks, which of course are the focus of Quint’s telling of the story, as well as the source of his Ahab-like hate of sharks.

Just as Captain Ahab, in his rage, tells his crew of when the white whale bit off his leg, so does Quint speak, though in a calm, sombre voice, of his trauma and fear from that ordeal in the water. The scene adds depth to his character, to help us sympathize with him, and also to add an Ahab relation to him in a way that Benchley’s attempts at such a relation come off as contrived and superficial in comparison.

There’s another thing that the Indianapolis story adds to Jaws: the element of capitalism’s muscling in on the sea, causing nature to get revenge on it in the form of shark attacks–God’s retribution on the sinful, as that Amity resident sees it.

The sending of the atomic bomb components to Tinian, “the Hiroshima bomb,” as Quint calls it, was of course part of the plan not only to defeat Japan in WWII, but also, as I explained here, to give the Soviets a great big scare. The nuking of Hiroshima and Nagasaki was meant to demonstrate the military superiority of the American empire to the world. As we Marxists know, imperialism is the highest stage of capitalism, WWII was an inter-imperialist war between Anglo-American imperialism on one side and fascist imperialism on the other.

The nukes didn’t just kill between one and three hundred thousand Japanese; they were also an outrage against nature. The shark attacks, thus, are a symbolic revenge.

In the novel, after Hooper dies, Brody believes the shark can’t be killed and tells Quint he doesn’t think the town can pay him anymore. Quint, however, decides he’ll go after the shark with or without the money, so determined is he in his Ahab-like drive to kill it.

In the final confrontation, the shark attacks the Orca, causing it to sink. In the novel, after harpooning the shark several times, Quint gets his foot entangled in the rope of one of the harpoons he’s hit the shark with, and as the shark goes back into the water, Quint is pulled in with it and he drowns, in true Ahab fashion. All he’d have to say, to make it perfect, is, “from hell’s heart, I stab at thee…”

This link with Moby-Dick is feeble and anticlimactic compared to Quint’s spectacular death in the movie, since we know of his trauma from the Indianapolis incident being reawakened as he kicks in terror and slides down to the shark’s eager mouth to get that fatal bite in the belly.

While the shark’s confrontation with Brody in the novel is, again, anticlimactic, at least it’s more realistic than the spectacular blowup at the end of the movie. Benchley hated the changed killing of the shark so much that he got kicked off the set when they were to film it. Brody’s shoving of a pressurized tank into the shark’s mouth, then firing a bullet into the tank, would not have caused it and the shark to explode; still, Spielberg felt a more dramatic ending was more important than realism, and from the point of view of the movie’s commercial success, he was right.

As for the novel, though, the wounded shark moves closer and closer to Brody, who is afloat on a seat cushion now that the Orca has sunk, and he’s resigned to his fate. But the shark, right up close to him now, just…dies. It succumbs to its harpoon wounds, and sinks down to the ocean floor with Quint, his leg still stuck in the harpoon rope.

Then Brody, like sole-surviving Ishmael, starts swimming to shore–the end!

This is the way the novel ends, not with a bang but a whimper. Again, it’s not an exciting ending, it’s certainly an abrupt ending for the novel, but that was Benchley’s point. This is reality: people aren’t generally very nice (sorry, Dear Reader!), and problems aren’t normally solved in a dramatic, Hollywood fashion.

Jaws the movie is a great moment in cinematic history, to be sure, and is thoroughly entertaining, but it is so because it’s a capitalistic crowdpleaser. Jaws the novel, on the other hand, is an exploration of the darker, predatory nature of man as well as, if not much more so than, of sharks, of which the one in the novel is just a symbolic projection of ourselves.

Predictably, the phenomenon of the film led to the sale of Jaws-related merchandise as I mentioned above, as well as sequels that got worse and worse until being totally ridiculous. Then there were attempts to capitalize on marine animal terror with different movies, like Orca. So the first Jaws film may be justifiably far more beloved than the novel, but it also proved Benchley’s point about the predatory nature of capitalism.

Analysis of ‘Breakfast at Tiffany’s’

Breakfast at Tiffany’s is a 1958 novella by Truman Capote. It was adapted into a film by Blake Edwards in 1961, starring Audrey Hepburn and George Peppard, with Patricia Neal, Martin Balsam, Buddy Ebsen, and Mickey Rooney. The film differs from the novella in many significant ways, as will be discussed below.

The novella is so short, not even a hundred pages, to go by the edition I have, that ‘novella’ seems to describe a story too long for BAT, and ‘short story’ is too short for it. Since, as is the case with my copy, the story is often published with three short stories–“House of Flowers,” “A Diamond Guitar,” and “A Christmas Memory“–I’ll make a number of references to these stories whenever they share comparable or contrasting themes with BAT.

The novella is as short as it is, but the film is almost two hours long, suggesting a much longer story. Neal’s character, Mrs. Emily Eustache “2E” Failenson, is nowhere to be found in Capote’s story.

The unnamed narrator of the novella is named Paul Varjak (Peppard) in the film. He and Holly Golightly (Hepburn) develop a love relationship that is absent in Capote’s story (in fact, true to the writer’s own sexuality, the unnamed narrator–it is implied–is gay, therefore making his story at least somewhat autobiographical, since the narrator is as much a writer as Capote was).

The regrettably racist caricature of a Japanese, in the klutzy Mr. Yunioshi–played by Rooney in yellowface–isn’t in Capote’s story, either, though Yunioshi is referred to with a racial slur–a “Jap”–by Joe Bell, a bartender near the beginning of the story.

The film ends with a typical Hollywood rom-com cliché, with Varjak getting the girl and kissing her in the rain; while in Capote’s story, there is a far more ambiguous and uncertain ending, with Holly leaving the narrator and going off, out of New York City and into the world.

As for the casting of Holly for the film adaptation, Capote was hoping for Marilyn Monroe to play the part, and he was angry that the part ended up going to Hepburn (though he came to like her performance, all the same). Given that Holly is a romantic dreamer of a girl, chasing wealthy men, I find Capote’s preference of Monroe to play her strange and ironic, when Monroe, having married Arthur Miller at one point, demonstrated left-wing sympathies that may have contributed to her having been murdered, as opposed to the official suicide story of her death. The only thing Monroe had in common with Holly was the blonde hair (well, bleach-blonde, in Monroe’s case), and so brunette Hepburn had blonde streaks added to her hair.

The opening scene in the novella is nowhere to be found in the film, which during the credits shows Holly window-shopping outside a Tiffany’s store. We come to understand that Holly loves being in Tiffany’s because the luxury jewelry store is the only place where she can feel a sense of safety, peace, and calm in her turbulent world. She imagines that nothing bad can ever happen there.

She denies that she likes Tiffany’s for the jewelry (Capote, page 35). While it may not literally be the jewelry that she likes so much about the store, surely it’s the sense of a luxurious life that Tiffany’s represents that gives her that safe, serene feeling.

Holly is a socialite who, as a kind of “American geisha,” dates wealthy men and accepts cash gifts from them; she also aspires to marry such a man. If it isn’t about the wealth that makes Tiffany’s so appealing to her, then why is it that store, of all stores, that gives her that feeling of peace and security?

Material abundance, of the sort that a luxury jewelry store can easily represent, can give one a great and obvious sense of security, of safety and therefore of calm, peace, and serenity, that nothing bad can happen. Thus, Tiffany’s is a capitalist paradise. After all, money isn’t everything, but having one’s basic material needs taken care of certainly gives a sense of peace of mind, so material abundance ensures that peace of mind all the more.

Why does Holly want to “wake up one fine morning and have breakfast at Tiffany’s” (page 35)? Why breakfast at Tiffany’s, which at the time sold only jewelry, and not food (the Blue Box Café first opened in 2017)? Consider the origin of the word ‘breakfast’–a breaking of a fast. So it’s the ending of a period of going without food.

The implication here, symbolically understood, is that one is going from rags to riches, from fasting or starving to abundance, all in one fell swoop. Such has always been Holly’s ambition: to go from her humble beginnings as Lulamae Barnes, married in her teens to a veterinarian named Doc Golightly (Ebsen) in Texas, to her now glamorous life in New York City, renamed Holly Golightly and chasing rich men to subsidize her now high-maintenance lifestyle, and thence, she hopes, to marriage and solid security with such a rich man, who would be Tiffany’s personified.

What we have here is a traditional woman’s version of the American Dream: social mobility through marrying up. The story takes place before the Sexual Revolution, and so women were still chained to the fetters of traditional sex roles, meaning they had to get their access to wealth through successful men…if they were young, pretty, and desirable enough…which Holly assuredly is, at the age of about eighteen or nineteen.

Beyond this dream of chasing wealth, though, is the pursuit of what Lacan would have called an ultimately unfulfillable desire. Tiffany’s symbolizes a nirvana one can never attain, though Holly will never stop trying, romantic dreamer that she is. She can never settle for an ordinary life, and that’s why she leaves New York City and the unnamed narrator for the unknown at the end of Capote’s novella. She may not have married José Ybarra-Jaeger (José da Silva Pereira in the film, played by José Luis de Vilallonga), the rich Brazilian diplomat, but she does go to Brazil in search of a similar dream.

This endless seeking out of more and more to satisfy a desire that can never be satisfied, is not only the essence of what drives Holly to do what she does (symbolically, what Lacan would have called jouissance), but also her unfulfillable desire can be paralleled to capitalism’s endless pursuit of profit (i.e., the Marxist notion of surplus value and Lacan’s plus-de-jouir, or “surplus enjoyment”). Hence, Tiffany’s can be seen as a capitalist paradise.

It is common for people to dream about striking it rich rather than doing the hard work of fighting for workers’ rights and reducing income inequality. Hence, even in today’s world of the obscenely wealthy few vs the impoverished many, we still have all this simping for billionaires going on. Holly can be seen to represent such people, on at least some level.

We can contrast her lifestyle among the affluent in New York City with the uniformly poor in “House of Flowers,” set in Third World Haiti, “A Diamond Guitar,” set in the austerity of an American prison, and “A Christmas Memory,” about a family so poor that the narrator, when a boy and close to his older female cousin, had to save up every penny they could get over the year to pay for the ingredients they needed to make Christmas fruitcakes (page 144). While Holly dreams of the security that comes from wealth, so many others just struggle to survive.

Capote’s novella begins with bar owner Joe Bell telling the narrator about photos of a black man holding a wooden sculpture of a woman’s head, and the woman looks exactly like Holly. Yunioshi is the one who found the wooden head while traveling in Africa, and he informed Bell of it.

It seems that Holly’s been to Africa some time since the end of the narrator’s story about her. Bell imagines she’s “got to be rich to go mucking around in Africa.” (page 8) In this incident, we see again the contrast between being a girl from the First World Who aspires to wealth, and people in poverty with much more humble dreams, as those in Capote’s aforementioned three stories.

The story about her in Africa causes the narrator to recall his story about her from years before, back in the 1940s. Though she had dreams of wealth, she lived in a modest brownstone apartment building in Manhattan’s Upper East Side. Yunioshi, in an apartment on the top floor, complains about Holly ringing his bell and waking him up to open the door for her.

This scene corresponds with the beginning of the film after the opening credits, though as I said above, the novella doesn’t portray Yunioshi as a spastic racist Asian stereotype, bumping into things, and having buck teeth sticking out of his face. Blake Edwards films are full of slapstick, but it’s sad that he stooped to this low for cheap laughs. In all fairness to Rooney, though, when he realized how offensive his performance was, he expressed the deepest remorse and publicly apologized to Asian communities. Edwards was similarly contrite.

Anyway, the narrator has seen her for the first time during this altercation with Yunioshi (page 11). He describes her as having “an almost breakfast-cereal air of health” (page 12). In this context, we note that a man who’s just “pick[ed] up the check” for her, one of those male pursuers of hers who pay for things for her in the hopes of getting…something…back from her. This picking up the check is the so-to-speak breakfast–the end of her poverty–that she hopes will one day lead to Tiffany’s.

From then on, she isn’t ringing Yunioshi’s bell, but the narrator’s, and they haven’t met yet (page 13). He learns more about her nonetheless, such as her cat (which is never named) and her playing the guitar, something she sometimes does sitting out on the fire escape as her hair dries (page 15). We’re reminded of the scene in the film when Hepburn is there, strumming and singing “Moon River,” with music by Henry Mancini.

When the narrator finally does meet her, it’s out by his window. Coming into his room, she explains that she’s trying to get away from another suitor. She notes the narrator’s resemblance to her brother, Fred, and so, feeling a brother transference, she wants to call him Fred. Note how she doesn’t go by her real name (Lulamae), she doesn’t call the narrator by his real name (which we never learn in the novella, and as I mentioned above, is given as Paul Varjak in the film), and the cat is never given a name (except “Cat” in the film).

At the end of the film, Holly contemplates their no-name status when justifying to Varjak why nobody belongs to anybody, and saying that she doesn’t know who she is. Namelessness, thus, represents social alienation, between people and in one’s own species-essence.

Linked with this alienation from within and without is how OJ Berman (Balsam) characterizes Holly: “She is a phony,” and “She isn’t a phony because she’s a real phony.” (page 27) Berman is a Hollywood talent agent who has groomed Holly in the hopes of making her into a movie star. She believes all the nonsense she says about herself, and his grooming of her, which has included French lessons to help her get rid of her original hillbilly accent from Texas, has been part of the process of creating her phony personality as a café society girl. (page 29)

To get back to her meeting of the narrator, he tells her he’s a writer. He also tells her that it is Thursday, which reminds her that she has to go to Sing Sing and meet a mafia man incarcerated there named Salvatore “Sally” Tomato. She’ll get the “weather report” from him: a coded message to transmit information about such criminal activities as the narcotics smuggling that she’ll get entangled in and arrested for towards the end of the story. She’ll give that “weather report” to Sally’s lawyer, Oliver O’Shaughnessy, every week.

As I’ve pointed out in many other posts, I regard mafia men in movies and fiction as representative of capitalists in general, since as a Marxist I regard capitalism’s accumulation of surplus value to be a theft of the value that workers put into the production of commodities; therefore, capitalism in general is criminal activity, whether legalized or not.

Holly’s regular involvement with Sally, therefore, is part of her own simping for the rich, which in turn is part of her dream of finding that peace and security that comes from wealth, as represented by Tiffany’s. The chaotic and troubling world from which she wishes to escape into a capitalist paradise is the capitalist hell of poverty, which she naturally fears. One is reminded of what Belle says to Scrooge in A Christmas Carol as an explanation for his own pursuit of wealth: she says to him, “You fear the world so much” (Dickens, page 50).

To get back to OJ Berman and whatnot, he first appears at one of Holly’s many parties, in which she hobnobs with rich and socially important people like him. In the film, you can spot a couple of Asians in the background, extras with no dialogue: they seem to be there as if to say, ‘Look, the filmmakers are not saying that all Asians are like Yunioshi.’ The inclusion of these two non-caricatured Asians hardly compensates for Rooney’s performance, though.

One presumably wealthy man that Holly shows interest in is Rusty Trawler. He’s thrice divorced, but he’ll end up marrying someone else (page 66). Rusty also seems to be a Nazi sympathizer, for according to a set of clippings from gossip columns about Holly and Rusty, “he attended rallies in Yorkville“, he’d “sent her a cable offering to marry her if Hitler didn’t” (recall that the narrator’s reminiscences about her take place during WWII, when her brother Fred is serving in the army), and Winchell always referred to [Rusty] as a Nazi (page 33).

Yes, Holly, in her pursuit of that capitalist paradise of peace, symbolized by Tiffany’s, is even willing to marry a fascist if he has money. Supporters of capitalism are willing to lean that far right, if need be.

Her wish to marry money runs deeper than mere gold-digging, though. The transactional relationship between men and women as a result of sex roles (he gives her money in exchange for at least the hope of sex) is, of course, profoundly alienating, exacerbated by modern capitalism. She opts for this transactional relationship with men (while also having something of a bisexual attraction to women, using the word “dyke” in a non-derogatory sense, and hinting at this sexuality in the stripper scene in the film) because, as I mentioned above, deep down, she cannot relate to people in a deep, meaningful way.

Her platonic friendship with the narrator, therefore, is an ideal escape from the usual ‘I give you something, so you give me something back’ trap between men and women, because recall, it is strongly implied, if you’re paying attention as you read, that the narrator is gay. Holly observes that if a man likes neither baseball nor horses, “he don’t like girls.” (page 34) The narrator likes neither; he’s even tried riding a horse with her in the park (pages 77-78), and he loses control of his mare and falls off. Also, when saying she’ll never rat out Sally Tomato in exchange for the cops dropping the charges against her in her connection with him, she addresses the narrator as “Maude,” slang at the time for a gay man or a male prostitute (page 91).

He has no sexual interest in her, a girl whom, recall, Capote wanted Marilyn Monroe to play, therefore Holly’s something of a sex goddess. He is, nonetheless, fascinated with her in the way a gay man might be with a beautiful woman or a talented female singer like Judy Garland, that is, adoring her for aesthetic reasons rather than sexual ones.

To get back to Rusty, when the narrator has learned that he’s married for the fifth time, according to a newspaper (page 66), he assumes that Holly is the bride, and he’s most unhappy to have learned of this. Later, he realizes that it isn’t Holly whom Rusty has married, but Mag Wildwood, a fellow socialite, friend and sometimes roommate of Holly’s, and a model with a stutter (page 67). He goes “limp with relief” to have learned of this.

On a Monday in October 1943, he is with Holly in Joe Bell’s bar drinking Manhattans (pages 47-48). Then, after lunch in a cafeteria in the park, they avoid the zoo, since Holly can’t stand to see anything in a cage; oddly, for Christmas she’ll buy him a beautiful bird cage and make him promise never to put a living thing in it. (page 53) She sees herself as a free bird.

On that Monday in October, they pass a Woolworth’s, and she wants him to go in with her and steal something (page 49). He goes in reluctantly, and she eyes some Halloween masks. The two of them put on masks and walk out of the store wearing them. After they’ve run off for a few blocks (they’ll wear the masks all the way home), she tells him how she used to steal things when she had to or wanted to, and she still does it every now and then. The scene is replicated in the movie.

That a young woman who attracts wealthy men in the hopes of one day marrying one, and who feels peace of mind only in a luxury jewelry store, would engage in shoplifting from time to time makes perfect sense to me. She embodies the self-centered materialism of capitalism; capitalists accumulate their wealth by stealing the fruits of workers’ labour.

In the film, the shoplifting scene comes right after a scene with the two in Tiffany’s, then in the public library. Note the contrast between the private property of the jewelry store and the 5 and 10 store where they steal the masks. Sandwiched in between in a place for the public, one she significantly doesn’t know about. As a lover of all things connected with capitalism, Holly is fully aware of those places that are private property, but she’s a bit of a fish out of water in public places.

Eventually, that dull, unromantic life she’s tried to run away from tries to find her and get her back. Such a life is personified in Doc Golightly (Ebsen), who’s been snooping around near the brownstone building and getting the narrator’s attention (pages 57-58). This is after the narrator has had a falling-out with her, over a slur he’s made about her way of getting money from men (page 56).

Doc is a personification of the cage she never wants to be trapped in. His appearance and the falling-out between her and the narrator sandwich her bird cage gift that he puts in front of her door: then she rejects it as much as he has, having put it “on a sidewalk ashcan waiting for the garbage collector.” (page 56), then it’s taken back by him into his room. She’ll reject Doc the cage again when he tries to take her back with him to Texas.

Oddly, her revulsion against animals in cages is disregarded by the moviemakers when we see a shot most deliberately taken of a bird in a cage in Holly’s apartment, early on in the film, during that party scene. We see Balsam as Berman looking at the bird. Is Holly supposed to be enigmatically contradicting herself here? Or is it a wish-fulfillment on the filmmakers’ part to put Holly in a cage, as we see when she decides to stay with Varjak at the end of the movie?

When the narrator first meets Doc, he imagines that the man, being so much older than Holly, is her father rather than her husband (page 59). Doc married her when she was just going on fourteen, making her the stepmother of kids he’s had from a previous marriage, kids older than she was! (page 60) Doc claims she had no reason to be unhappily married to him, as his daughters did all the housework and she didn’t have to lift a finger (pages 60-61).

As a horse doctor, he presumably has been able to provide a decent life for her. But the point is that, beyond how cringe we today would find such a marriage to a girl so young, Holly is a romantic who wants to rise up above the mediocre and the ordinary, to the heights that capitalism promises (but rarely delivers) and to those pleasures that jouissance wants (and never fully delivers). Hence, she left him, and despite his pleas for her to come back, she never will.

Still, when Madame Sapphia Spanella, another tenant in the brownstone, sees Holly and Doc embracing, she assumes he is another of Holly’s johns and is morally appalled. Holly thought she’d see her brother Fred before being surprised by Doc (page 64). Later, after Rusty’s married Mag, Holly learns of Fred’s having been killed in action, and she smashes everything in her apartment in a rage of grief. Spanella is as horrified now to know of this tantrum as she was scandalized before with her and Doc. As it turns out, not everyone in the past of otherwise self-centred Holly is contemptuously tossed aside. Elsewhere, now that Rusty is unavailable, she now has a new rich man: the Brazilian diplomat, José.

After Fred’s death and the arrival of José into her life, Holly is changed in many ways. She’s nowhere near as sociable as she once was, José has replaced Mag as her roommate, she generally never mentions Fred anymore, and she no longer calls the narrator “Fred” (page 71). The only times she ever leaves her apartment are on Thursdays to see Sally in Sing Sing.

Because she imagines she’ll soon marry José, she’s developed a “keen sudden un-Holly-like enthusiasm for homemaking,” thus making her buy a number of things that it doesn’t seem quite like her to buy. She’s bought two Gothic ‘easy’ chairs from the William Randolph Hearst estate, and given his tendency to have flirted with fascism around this time, though, perhaps this purchase in particular isn’t all that un-Holly-like (page 71). She’s also trying to learn Portuguese so she’ll be comfortable living in Rio when her husband-to-be takes her there (page 72).

Now, since Holly is taken to having rich men pay her way, whether they be husbands or not, it is apposite to point out that in the movie, Varjak also has someone paying his way. This is the wealthy Emily Eustache “2E” Failenson (Neal), his “decorator.” The inclusion of this character has a way of equalizing things between the sexes; it’s as if the filmmakers, in spite of preferring to put Holly in the ‘cage’ of a relationship with Varjak, don’t wish to leave the receiving of cash in exchange for sex to be stereotypically the exclusive domain of ‘gold digging women.’

After the fiasco with the horses, the narrator finds “photographs of Holly…front-paged by the late edition of the Journal-American and by the early editions of both the Daily News and the Daily Mirror.” (page 79) She’s been arrested in a narcotics bust connected with Sally Tomato (page 80).

The narrator imagines it must be Spanella who is to blame, given how she always complains to the authorities about Holly in a way we see Yunioshi do in the film (Yunioshi is also the one in the film who gets the cops on Holly for the drugs).

Joe Bell, who also likes Holly, wants the narrator to call her rich friends to help her out (page 83). The narrator tries Rusty and Mag, who turn on Holly, not wanting their names at all to be associated with her. Calling Doc in Texas is out of the question–Holly would never want that. Then the narrator tries Berman, who says she’ll be out on bail (pages 84-85).

When the narrator goes to find her in her apartment, though, she isn’t there. He does find a man in her home–José’s cousin, who has a message from José for her (pages 85-86). He wants to break off the marriage plans, because, like Rusty and Mag, José doesn’t want his name, family, and reputation to be stained by association with a girl mixed up with drugs. The narrator finds Holly in a hospital room, where she’s been since the arrest. There he reads her José’s letter (pages 87-88).

Now, she’s heartbroken to know that José has dumped her, that he’s just another “rat like Rusty” (page 88), but she’s not going to let that stop her from going to Brazil anyway. The narrator tries in all futility to stop her from jumping bail, for she won’t “waste a perfectly fine ticket” (page 90), and she won’t testify against Sally Tomato, even though she admits that she is “rotten to the core” (page 91).

I’m not interested in the sentimentalized, rom-com Hollywood ending of the film, so I’ll stick with the novella’s ending. Holly really does leave New York and the gay narrator, and she even gets rid of the cat, putting it outside the car taking her to the airport and telling the cat to “f___ off!” when it won’t leave her. (page 95)

Some may think of Holly favourably as a feminist free spirit for leaving the narrator, as opposed to her choosing to stay in her ‘cage’ in a patriarchal relationship with straight Varjak. But when we read the ending of Capote’s version, in which she isn’t freeing herself from a relationship with a gay friend–who has no wish to dominate her as a husband might–and where she doesn’t want to take responsibility for her involvement in a mafia racket or even for her cat, we realize that the narrator is right when he says to her, “You are a bitch.” (page 95)

She tosses the cat aside because of her fear of commitment, her wish never to be chained to anyone or anything, not caring at all about who or what she’s hurting as a result of abandoning them–Doc, the cat, or her friend the narrator. She is just that self-centred, on an endless quest to satisfy her insatiable thirst for jouissance, that surplus-value plus-de-jouir that connects her desires with capitalism, hence her trip to Rio when she’s lost her José.

Still, the narrator will find the abandoned cat and take care of it (page 97). He gets a postcard from her, saying she’s been to Buenos Aires, liking it there far more than Brazil. She’s “joined at the hip with duhvine Señor. Love? Think so.” He’s married and with “7 brats,” though (page 97). In other words, she’ll use him for his money, for as long as the relationship lasts. Then, as we learned from the beginning of the novella, she’ll pursue her elusive jouissance somewhere in Africa. The narrator just hopes that Holly, like the cat that in many ways is a double of her, has found a place where she truly belongs (page 98).

As I said above, the three stories in my edition of the book that fallow BAT“House of Flowers,” A Diamond Guitar,” and “A Christmas Memory”–all share certain themes with the main story, and I think they’re all worth mentioning before I end this analysis. These themes include: platonic relationships and/or friendships with implied homosexual elements, the breaking-away and ending of said friendships with the aim of attaining personal freedom, and whether or not marriage is a kind of prison.

In the first of these three stories, set in Port-au-Prince, Haiti, Ottilie is a beautiful, strong-willed prostitute, parallel to Holly as an “American geisha.” But where Holly hopes to marry a rich man and experience the capitalist paradise of peace and freedom from the “mean reds,” a paradise symbolized by Tiffany’s, Ottllie’s marriage to the aptly-named Royal Bonaparte, a marriage in the Third World, a harsh contrast to the opulence of New York City, it is a nightmare in which she is tyrannized by her new grandmother-in-law, the also aptly-named Old Bonaparte…a witch. Her new home is the cage Ottilie is trapped in, “like a house of flowers” (page 109).

In such historically impoverished countries as India and China, it was common for women to be treated like abject slaves by their mothers-in-law, since in a patrilineal society, a married woman leaves the family of her flesh and blood to live with her husband’s family, who don’t regard her as their own flesh and blood. So, the contrast between the First World and the Third World is apparent in regard to a woman’s marriage: one as, on the one hand, at least a dream of marrying up into Tiffany’s heaven, vs on the other hand, marrying into patriarchal hell.

In “A Diamond Guitar,” it’s been said that Mr. Schaeffer is parallel to Holly for being, like her, a dreamer; but I must disagree and say that he corresponds to the narrator of BAT, and that it’s Tico Feo who corresponds to Holly, and for several reasons. Tico Feo is a young man with blond hair (like Holly, young and blonde); the boy tells a lot of lies (as Holly is a “phony”), he plays the guitar, as she does, and like her, he eventually frees himself from the Alabama prison he and Schaeffer are stuck in (and just as Holly jumps bail and leaves the narrator in NYC, so does Tico Feo abandon Schaeffer in the prison).

Schaeffer’s and Tico Feo’s relationship isn’t at all physical, but “they were as lovers” (page 130), just as Holly and the narrator of BAT have a platonic relationship, but he is so fascinated with her as almost to be in love with her. The narrator in BAT expresses himself artistically as a writer; Schaeffer does so by carving dolls.

In “A Christmas Memory,” there’s another platonic male-to-female relationship, but this time in the form of a boy and his much elder cousin. Both characters are unnamed, though she calls him “Buddy,” and he, the narrator, calls her simply “my friend.” This kind of naming and non-naming is similar to how the unnamed narrator of BAT is addressed as “Fred” by Holly (recall, not her real name, either), implying a transference of her brother-to-sister relationship with the real Fred that parallels the familial relationship of cousins “Buddy” and his “friend.”

So we can see a number of parallel themes and motifs in all these stories, including also Capote’s autobiographical elements in at least three of the four stories, through the implied homosexuality in the narrator of BAT, the platonic homosexuality of Schaeffer’s and Tico Feo’s relationship, and how “Buddy,” the boy in “A Christmas Memory,” dramatizes much of Capote’s childhood. We see the superiority of platonic relationships over transactional, sexual ones, and we also see the yearning to escape from one’s cages–literal ones, metaphorical ones, and ones made of flowers.

Truman Capote, Breakfast at Tiffany’s, London, Penguin Essentials, 1961