The 13 Days of Halloween: Day 11
3. The Exorcist, dir. William Friedkin
the third scariest film I’ve ever seen
“Allahu akbar…”
These are the first words we hear. So we’re in foreign territory, then, and territory presided over by a very great God, one who demands–and receives–worshipful obedience. To dust off an almost forgotten cliche: ‘In light of recent events,’ it might be tempting to believe that we are to understand the events that follow as a product of this devotion to the potentially murderous mysteries of faith. It is equally tempting to fume about Orientalism and misrepresentation of the Other. Interesting ideas indeed, but here I’m going to opt to ignore the forest and focus on one of the trees: This movie begins in Iraq, an appropriate instance of synchronicity given that The Exorcist, the film widely considered to be the greatest horror film of all time, is actually a war movie.
Of course I’m not referring to a war between countries, or even between civilizations, although there are certainly hints of the latter in the rapid-fire juxtaposition of Islam, paganism, Christianity, and modern atheism that begin the film. I am referring to that most unfashionable war, that of good versus evil. But it even trumps the unfashionable rhetoric of today, which when it uses those four letter words does so as codes for democracy and totalitarianism. This is not a philosophical war, or even a religious one. It’s a spiritual one–literally, a war between spirits. The field of battle is humankind, the weapons are lethal in the highest degree, and the horror of the conflict, in which neither side answers to man and law, is total.
I can’t think of another horror film that’s as… majestic as The Exorcist. The horrific images it employs are not just frightening, they’re mind-blowingly so, and deliberately at that. This is a film intended to scare the living daylights right out of you for hours after you leave the theatre or turn the TV off. It’s the cinematic equivalent of shock and awe, and its makers are virtuosos to rival any four-star general. And it’s all harnessed (quite explicitly, in the oft-stated words of its director) to force the audience to confront the idea not just that we are not alone in our world, but that this world is not ours at all.
The demon is first shown as a tiny statue, with the noise of insects buzzing incongruously as it is discovered. Friedkin is already establishing that this thing is royalty–it is the Lord of the Flies. We see it stop a clock. We seem to hear its influence in the cacaphony of the town–the clanging of hammers on anvils, the thunderous stampeding of carriage hoofs as a wild-eyed woman (not the last one we’ll see, oh no) is pulled past, mouth agape as if in some silent scream. We see the potential of the little statue realized in a massive monument–monkeylike head, insect wings, snakelike phallus, blank eyes. The noise swells and buzzes and screeches and growls and screams. That kind of intensity is unmistakeable: War has been declared.
The battleground is a body, that of Regan McNeil, a young girl from Washington, D.C. (and that is surely no coincidence). Here, actually, is where many critics stall: This must be a film about male anxiety over female sexuality! Well, yes, it is that–if Regan’s curiosity about her mother’s love life didn’t tip you off, and the displaced menstrual imagery of urination and surgical blood spurts didn’t either, and dozens of male doctors penetrating her with all manner of needles and tubes still left you guessing, surely “Fuck me!” and “Let Jesus fuck you!” and “Lick me!” and “Your mother sucks cocks in Hell, Karras!” weren’t insufficiently obvious. But it isn’t any more about just that than, say, Apocalypse Now is just a critique of U.S. foreign policy in Indochina. Human sexuality–human female sexuality–the onset of human female sexuality–these are just weapons in the war, accessible by either side. What better way to erode the resistance of the humans who comprise both the battlefield and the frontline troops than to force them to focus on areas they see as private and personal, if not shameful and animal?
As in many wars, at first the wrong kinds of troops are deployed. We’re supposed to be comforted by the clinical whites of modern medicine, even when they’re stained red. But it becomes rapidly apparent that as much guesswork and dead-ending and thinly veiled savagery is present here as in the work of the “witch doctors” such disciplines believe themselves to have supplanted. The boundaries are blurred further by the sideline professions of the witch doctors themselves. Our very first glimpses of Father Lancaster Merrin show him to be an archaeologist, apparently of some reknown; he simply seems to have brought along, in addition to intellectual curiosity about the old gods, fear of them as well. But our protagonist witch-doctor, Father Damien Karras, does not have the regal, professorial carriage of Father Merrin. What he has is a massively sympathetic face with eyes that seem to pour forth emotion like faucets, a degree in psychology as valid as that held by any of the condescending experts, and the frightening knowledge that his faith is failing him. This modern witch doctor, who has been the latter half of his split personality, is about to see his belief in the former shaken to its foundations as well.
The primary method of assault is visual. (It tends to be, in the great horror films: As Mr. Morgan puts it in The Ring, “My God, the things she’d show you”; or as the Hitchhiker puts in in The Texas Chain Saw Massacre, “You like this face?”) The demon (the filmmakers) show them (us) an escalating onslaught of horrors. Regan’s face is wounded and made monstrous. The lights flicker in and out. Regan’s head twists around like an owl’s, and her tongue extends like a snake’s. She levitates the bed, then she levitates herself. She flashes the face of a demon (the first apperance of which, in Father Karras’s dream (we’re talking about the original version of the film here; I think its earlier appearance in the special edition loses much of its power, though to be sure I’d need to ask someone who saw it for the first time that way) is in my opinion the second scariest image ever put on film). The demon statue appears behind her. And most horrifyingly–for it almost succeeds–she transforms into Father Karras’s mother. As voiced by actor Jason Miller in one of the all-time great performances, the anguished cry Karras responds with–“You’re not my mother!”–is like some pathetic inversion of the final words of many a dying soldier.
The assault is aural, too. The demon’s voice emanates incongrously from the little girl’s body, as does at one point or another the voice of a homeless man and a dead English film director and a dead mother of a priest. The demon’s language is obviously an assault on the ears. The otherworldy growls, screams, buzzing and screeching crescendo repeatedly. And we musn’t forget the extradiegetic music, any more than we’d forget the terrific splendor of Father Merrin’s spotlit arrival at the McNeil household while Regan’s demon eyes stare expectantly outward. Harsh, dissonant strings, tinkling bells, ambient tones–evil has a power of beauty just as does good.
And good’s power is cruel just as is evil’s. Good relies on strength, and on the projection of that strength. The priests shout and yell. They wrestle and restrain. They strike. They dress in uniforms, like soldiers. They wield weapons of God. They chant like the repeat of artillery: “The power of Christ compels you,” over and over again, sending chills up and down the spine, over and over again until that power’s compulsion is at last affected. It’s a magesterial moment: At last, good is bringing out weapons big enough and hard enough to fight those that evil has used throughout.
War is death, and there is death here, brutal, human death–heart attacks and defenestration are sufficient to feed the fires of this battle. And it’s the sacrifice of soldiers, make no mistake about it. They submit themselves for sacrifice not because they don’t fear death–clearly they do, evidenced by the fervor with which Father Karras tells Regan’s mother Chris that Regan will not die–but because they do fear it, and because that fear gives them basis for comparison against the superior fear of the evil such sacrifices are meant to combat. Good (at first I accidentally typed God, but I suppose it wasn’t much of an accident) demands such sacrifices without compunction. After all, this is war.
My point is that, in a sense, this movie lacks that awful certainty I tend to look for in horror. There is evil, which his a horrifying notion, but there is also good, which is… leavening, if not comforting. But still I say only “in a sense,” because even though evil has an opponent, we are still caught in the crossfire. At any moment we may be asked to believe the unbelievable in order to fight the unspeakable. It may cost us our faith. It may cost us our sanity. It may cost us our lives. How we rank those losses is the film’s central question. And the realiztion that there are forces whose intrusion could cause that ranking to change, forever, is the horror at the movie’s heart.
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Postscript: It should come as no surprise to you that in a war waged in and by a horror film, the monumental horror image is what I view to be the most lethal weapon in the arsenal. In my senior essay I did a close reading of The Exorcist, detailing the use of the monumental horror images throughout the film and the profound, “cosmic” fear they engender. Below you can find reprinted the relevant portion; to read the whole essay, click here and find out how.
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The inspiration of cosmic fear