While lovers of Parsifal may be considered a minority, those of us who like Syberberg's film might be rarer still!
Of the title character Wagner wrote to Mathilde Wesendonk:
"Parsifal must carry the interest of a major character if he is not arrive at the end as a deus ex machine . . . (his) development must be brought back to the foreground and for this I have no option, no broad scheme such as Wolfram could command; I must so compress it all into three main situations of drastic substance that the profound, ramifying meaning is presented clearly and distinctly."
With "drastic" and "distinctly" in mind, Syberberg's use of both male and female actors as Parsifal seems to me a brilliantly cinematic means of achieving the result Wagner was after.
Every era believes itself to be a superior civilization to those prior to it and, if for no other reason than having distance and evolution on its side, the assumption has some credence. In this regard, Wagner saw himself as being somewhat benevolent in his forgiveness of Wolfram whom he admired (obviously) but viewed as a product "of a barbaric and utterly confused age." Nonetheless - with irony unintended - Wagner ridicules Wolfram, calling him on his irresolute nature in the poem, his ideals wavering between the purely pagan and those of a strong Christian nature (as though either of these are mutually exclusive - as I always say, Jesus and Santa Claus keep each other in business).
This irony actually hits with full force since Wagner himself substituted Wolfram's Grail with the chalice which Joseph of Arimethea caught the blood of the crucified Jesus, thus altering the Grail Hall ceremony of Wolfram's "barbaric" paganism into a ritual unmistakably and obviously (right down to its text) Christian. (This, by the way, served to further drive the stake between Wagner and Nietsche's once very strong friendship.)
I like Syberberg's use of Third Reich imagery in the Act I transformation music. Initially it horrified me (to the point of my eyes popping out of my head and my flesh getting all clammy-cold). Like Wagner changing Wolfram to suit his dramatic needs without changing the actual shape of the tale's intent, Syberberg's arresting imagery here - in a matter of only minutes - pulls together a history into a quick, timely shock of recognition that hits squarely and which burns its imagery forever into the mind.
I agree with some critics that fetishization is not too strong a term to describe what Syberberg does in his film. Certainly Amfortas' own endless proclamations of his guilt and unworthiness can be recognized in all of us to varying degrees - Wagner's (and Syberberg's art merely expanding this. Here (I'm not sure why) I often find myself thinking of Penelope; wearing her mournful chastity for Odysseus for twenty years, and that noble mourning eventually takes on other qualities; although still admirable also smacks of arrogance: self-induced martyrdom. Even so, it does not fundamentally diminish the character's integrity or original intent. Rather it complicates the person, adding endless facets - as well as a blatant human face - to that which may outwardly appear simple - but makes us aware there is far, far more.
I love this movie, but certainly can understand those who find it difficult (if not impossible) to warm up to it. Give it another chance! It may just grab you.
p.
Of the title character Wagner wrote to Mathilde Wesendonk:
"Parsifal must carry the interest of a major character if he is not arrive at the end as a deus ex machine . . . (his) development must be brought back to the foreground and for this I have no option, no broad scheme such as Wolfram could command; I must so compress it all into three main situations of drastic substance that the profound, ramifying meaning is presented clearly and distinctly."
With "drastic" and "distinctly" in mind, Syberberg's use of both male and female actors as Parsifal seems to me a brilliantly cinematic means of achieving the result Wagner was after.
Every era believes itself to be a superior civilization to those prior to it and, if for no other reason than having distance and evolution on its side, the assumption has some credence. In this regard, Wagner saw himself as being somewhat benevolent in his forgiveness of Wolfram whom he admired (obviously) but viewed as a product "of a barbaric and utterly confused age." Nonetheless - with irony unintended - Wagner ridicules Wolfram, calling him on his irresolute nature in the poem, his ideals wavering between the purely pagan and those of a strong Christian nature (as though either of these are mutually exclusive - as I always say, Jesus and Santa Claus keep each other in business).
This irony actually hits with full force since Wagner himself substituted Wolfram's Grail with the chalice which Joseph of Arimethea caught the blood of the crucified Jesus, thus altering the Grail Hall ceremony of Wolfram's "barbaric" paganism into a ritual unmistakably and obviously (right down to its text) Christian. (This, by the way, served to further drive the stake between Wagner and Nietsche's once very strong friendship.)
I like Syberberg's use of Third Reich imagery in the Act I transformation music. Initially it horrified me (to the point of my eyes popping out of my head and my flesh getting all clammy-cold). Like Wagner changing Wolfram to suit his dramatic needs without changing the actual shape of the tale's intent, Syberberg's arresting imagery here - in a matter of only minutes - pulls together a history into a quick, timely shock of recognition that hits squarely and which burns its imagery forever into the mind.
I agree with some critics that fetishization is not too strong a term to describe what Syberberg does in his film. Certainly Amfortas' own endless proclamations of his guilt and unworthiness can be recognized in all of us to varying degrees - Wagner's (and Syberberg's art merely expanding this. Here (I'm not sure why) I often find myself thinking of Penelope; wearing her mournful chastity for Odysseus for twenty years, and that noble mourning eventually takes on other qualities; although still admirable also smacks of arrogance: self-induced martyrdom. Even so, it does not fundamentally diminish the character's integrity or original intent. Rather it complicates the person, adding endless facets - as well as a blatant human face - to that which may outwardly appear simple - but makes us aware there is far, far more.
I love this movie, but certainly can understand those who find it difficult (if not impossible) to warm up to it. Give it another chance! It may just grab you.
p.