The Great Movies III

Flashbacks have shown us something of the captured children's early life under their father, a good man who gave his son an amulet representing the Goddess of Mercy, and taught him that all men are created equal. That same familiar concept is enshrined in the Japanese Constitution, imposed by the American occupation in 1947 and still in force, not a word changed, sixty years later. When Mizoguchi made his film in 1954 the words must have been alive in his mind, reflecting his obsession with the rights of women throughout his career, and serving to condemn Sansho's slave camp (which mirrors those the Japanese ran in the Second World War). The story, we're told in a prefatory note, took place in "an era when mankind had not yet awakened as human beings." By that Mizoguchi may be referring both to the story and to aspects of traditional Japanese totalitarian society, in which everyone's role was rigidly defined, and authority flowed from the top down.

As the plot unfurls, we see Zushio and Anju trying to escape, lured by an evocative song that is sung to them by a recent prisoner from their village, and echoed too in a bird cry: "Zushio, Anju, come back, I need you." It is their mother's ghostly voice. The film incorporates this mystical summons into images of startling cruelty under Sansho, who causes prisoners to be branded on their foreheads if they try to escape. One who does not agree with this practice is Sansho's son, Taro, and it is an irony of the film that while Taro embraces resistance, Zushio begins to identify with Sansho and becomes the tyrant's surrogate son. Then he has a conversion, in a scene of surpassing beauty and emotion, as the film moves toward its final journey.

Kenji Mizoguchi (1898-1956) is considered, with Ozu and Kurosawa, one of Japan's greatest directors; for this film, and also Song of Oharu (1952) and Ugetsu Monogatari (1953), he won the Silver Lion, the grand prize, three years in a row at Venice, which was and remains unheard of. He is known for the elegance of his compositions and the tact of his camera movement, and his theory "one scene, one shot," as in a famous scene in Sansho where the suicide by drowning of one of the characters is not shown, but merely indicated by ripples on the surface of a lake. Remarkably, since his characters always seem carefully composed within the frame, we learn that he never instructed the actors about where to move or stand, but simply indicated the desired result and let them move and place themselves. No doubt this leads to a subtly sensed feeling of unstudied natural movement.

Ozu of course also adheres to "one scene, one shot," but his camera never moves, and framing and composition are everything. Mizoguchi's elegant camera movement almost creates the illusion that we are not only looking along with him, but sometimes looking away, choosing not to see. The camera does not move away from certain actions so much as decline to notice them, often because they are too painful or personal.

Mizoguchi made about seventy-five films, but of them all, Sansho may contain the most autobiographical impulse. Living in poverty, Wikipedia reports, his family placed his older sister for adoption, and the adoptive family sold her as a geisha. His father treated the family brutally. Here are perhaps the reasons why the story of Sansho, based on a five-hundred-yearold folk tale, resonated so strongly in the director's mind.

Sometimes it is difficult to say exactly why a story strikes us with such power. In the case of Sansho the Bail it may be the unrelieved tragedy that strikes this good family for no good reason. They are not destroyed instantly, in a natural cataclysm, but separated for long years to know and experience their fates. That gives us time enough to know and believe the depth of Sansho's cruelty. Some humans are born without kindness or mercy, and do with pleasure what others could not do at all.

At dinner last night a man of around sixty recalled an event when he was six. His beloved cat gave birth to a litter on his stomach during the night. On awakening, he saw the miracle of the tiny mewing specks of life, and wondered that his cat would so trust him as to give birth there, and not in a hidden corner, as is the nature of cats. The man's voice trembled as he told what happened then. His beast of a stepfather took the kittens and, in the boy's full view, smashed them with a hammer. I tell the story only to capture the sadism of Sansho, who takes pleasure in his work, and mirrors some of the stories Mizoguchi must have heard about wartime atrocities.