Drawing on a traditional tale and a 1915 novella by Mori Ogai, Mizoguchi's Sansho the Bailiff is a historical drama concerning the cruel misfortune befalling the wife and children of a humane provincial governor exiled in ancient Japan.
Few films can match the feeling for the beauty of nature, the painterly eye and captivating silvery luminosity. The great cinematographer Miyagawa Kazuo does a magnificent job. With his preference for long takes, Mizoguchi is renowned for serene fluid camera moves (masterly yet unobtrusive tracking and crane shots are a trademark), but he also knew when stillness was required, as in the central, heart-rending scene i'll call Anju's ripples. There's more impact in her few ripples than a Hollywood tidal wave.
Water features strongly in the film. Mizoguchi was not one to blatantly point up symbolism, but here water is involved with separation, beauty, purity, self-sacrifice, danger, aching longing, suffering, continuity, and at the end the eternal. Water is counterpointed by fire, male balanced with female.
Sansho the Bailiff was the third consecutive Mizoguchi film to win a major prize at Venice (the Silver Lion), in a vintage year. Mizoguchi was an extremely driven, competitive director. It was the success of Kurosawa's Rashomon at Venice in 1951 that spurred him on to the heights of his string of late masterpieces. International recognition came late for him- he died of leukaemia in 1956, at the age of 58- but his epitaph rightly bears the words "the world's greatest film director."
I doubt any film matches Sansho the Bailiff's sense of the aching pain of family separation, of longing to be reunited. Mizo was strong on issues of identity. Here we have Zushio's name changed more than once, and other repetitions of scenes and motifs: wood being chopped by the children then- a crucial moment- as adults. Providing an ironic sense of justice, Sansho is exiled, just as the governor had been exiled. The film makes striking use of sounds and song, carried and echoing across time and space. With its message that "without mercy man is like a beast", it's a film full of compassion and humanity.
The film has clear links with Mizo's own life: the main female characters, sister Anju (Kagawa Kyoko) and mother Tamaki (Tanaka Kinuyo) are paragons like Mizo's own mother and sister. Female suffering in an oppressive patriarchal world is often central in his films. Here the main character may be Zushio and the title character also male, but my feelings go out more for sister Anju. Mizo's mother died in his teens and there may be something of his own yearning in Zushio's search. On the other hand, Mizo thought none too highly of his dad, whereas in the film the father is also a paragon of virtue and wisdom to be guarded and passed on. But then, the tyrant Sansho himself- memorably played by Shindo Eitaro- may stand for the father Mizo despised as ripe (or rotten) for overthrow. Sansho's own son rejects his ways and turns to Buddhism.
Mizoguchi aimed high and often behaved tyrannically on set but although something of an aesthete his films are not mannered or pretentious. He aimed for balance between realism and heightened emotion, giving discreet dignity and distance to emotions without blunt manipulation. Melodrama in his hands reaches a sublime level of refinement. He avoids self-serving diversions that will harm the narrative: there is an underlying integrity. He has his own distinct style without fitting so neatly the auteur model as, say, Ozu and Bresson. In Sansho the Bailiff the average shot length is shorter than the earlier extremes of Story of the Late Chrysanthemums (1939) and Loyal 47 Ronin (1941), and gone is Mizoguchi's abhorrence of close-up evident in Straits of Love and Hate (1937): though still used quite sparingly, emotional connection between viewer and characters is strengthened.
The film stresses family unity and an idealised patriarchal wisdom- in competition with a brutal version of male power. Mizo supports the overthrow of tyranny and the revolt by the enslaved. His sympathies are with the underdogs and dispossessed. He was consistently opposed to injustice, as recognised by the leftist Yoda (whose torture by the establishment in the 30s may add relevance to Sansho's brutal tortures), and in the film gives Sansho a tougher fate than does Mori Ogai, though without resorting to vengeful sadism. Mizo was often authoritarian, petulant and even abusive, and for all his concentration on the suffering of women he was very far from saint-like in his own dealings with them. Yet the humane qualities that shine through films like Sansho the Bailiff are clearly genuine.
The power of the wonderful ending, often described as transcendental, may also be partly indebted to the Buddhism which Mizo developed late in life. Sansho the Bailiff has been picked by one organisation among the top 100 spiritual films, but the Vatican missed it and Mizo out of their 45 recommendations.
Mizoguchi and Yoda made several changes to the original sources, for the purposes of greater realism and social message. The siblings' age seniority is reversed, their young adulthood rather than simply childhood is portrayed and miraculous occurrences of a fairy-tale like story are ditched. The film also provides a reason for the governor's exile, to reinforce solidarity with the people in the face of unjust authority. Mizoguchi no doubt rightly jettisoned the miraculous cure of Tamaki's blindness in Mori Ogai's novella.
Some consider the film too harrowing and pessimistic. For me it finds a poignant balance between suffering and beauty, cruelty and love, imprisonment and freedom, pain and redemption, loss and comfort, aesthetic value effectively joined with political anger. A film to love and cherish, the exquisite peak of cinema.
Few films can match the feeling for the beauty of nature, the painterly eye and captivating silvery luminosity. The great cinematographer Miyagawa Kazuo does a magnificent job. With his preference for long takes, Mizoguchi is renowned for serene fluid camera moves (masterly yet unobtrusive tracking and crane shots are a trademark), but he also knew when stillness was required, as in the central, heart-rending scene i'll call Anju's ripples. There's more impact in her few ripples than a Hollywood tidal wave.
Water features strongly in the film. Mizoguchi was not one to blatantly point up symbolism, but here water is involved with separation, beauty, purity, self-sacrifice, danger, aching longing, suffering, continuity, and at the end the eternal. Water is counterpointed by fire, male balanced with female.
Sansho the Bailiff was the third consecutive Mizoguchi film to win a major prize at Venice (the Silver Lion), in a vintage year. Mizoguchi was an extremely driven, competitive director. It was the success of Kurosawa's Rashomon at Venice in 1951 that spurred him on to the heights of his string of late masterpieces. International recognition came late for him- he died of leukaemia in 1956, at the age of 58- but his epitaph rightly bears the words "the world's greatest film director."
I doubt any film matches Sansho the Bailiff's sense of the aching pain of family separation, of longing to be reunited. Mizo was strong on issues of identity. Here we have Zushio's name changed more than once, and other repetitions of scenes and motifs: wood being chopped by the children then- a crucial moment- as adults. Providing an ironic sense of justice, Sansho is exiled, just as the governor had been exiled. The film makes striking use of sounds and song, carried and echoing across time and space. With its message that "without mercy man is like a beast", it's a film full of compassion and humanity.
The film has clear links with Mizo's own life: the main female characters, sister Anju (Kagawa Kyoko) and mother Tamaki (Tanaka Kinuyo) are paragons like Mizo's own mother and sister. Female suffering in an oppressive patriarchal world is often central in his films. Here the main character may be Zushio and the title character also male, but my feelings go out more for sister Anju. Mizo's mother died in his teens and there may be something of his own yearning in Zushio's search. On the other hand, Mizo thought none too highly of his dad, whereas in the film the father is also a paragon of virtue and wisdom to be guarded and passed on. But then, the tyrant Sansho himself- memorably played by Shindo Eitaro- may stand for the father Mizo despised as ripe (or rotten) for overthrow. Sansho's own son rejects his ways and turns to Buddhism.
Mizoguchi aimed high and often behaved tyrannically on set but although something of an aesthete his films are not mannered or pretentious. He aimed for balance between realism and heightened emotion, giving discreet dignity and distance to emotions without blunt manipulation. Melodrama in his hands reaches a sublime level of refinement. He avoids self-serving diversions that will harm the narrative: there is an underlying integrity. He has his own distinct style without fitting so neatly the auteur model as, say, Ozu and Bresson. In Sansho the Bailiff the average shot length is shorter than the earlier extremes of Story of the Late Chrysanthemums (1939) and Loyal 47 Ronin (1941), and gone is Mizoguchi's abhorrence of close-up evident in Straits of Love and Hate (1937): though still used quite sparingly, emotional connection between viewer and characters is strengthened.
The film stresses family unity and an idealised patriarchal wisdom- in competition with a brutal version of male power. Mizo supports the overthrow of tyranny and the revolt by the enslaved. His sympathies are with the underdogs and dispossessed. He was consistently opposed to injustice, as recognised by the leftist Yoda (whose torture by the establishment in the 30s may add relevance to Sansho's brutal tortures), and in the film gives Sansho a tougher fate than does Mori Ogai, though without resorting to vengeful sadism. Mizo was often authoritarian, petulant and even abusive, and for all his concentration on the suffering of women he was very far from saint-like in his own dealings with them. Yet the humane qualities that shine through films like Sansho the Bailiff are clearly genuine.
The power of the wonderful ending, often described as transcendental, may also be partly indebted to the Buddhism which Mizo developed late in life. Sansho the Bailiff has been picked by one organisation among the top 100 spiritual films, but the Vatican missed it and Mizo out of their 45 recommendations.
Mizoguchi and Yoda made several changes to the original sources, for the purposes of greater realism and social message. The siblings' age seniority is reversed, their young adulthood rather than simply childhood is portrayed and miraculous occurrences of a fairy-tale like story are ditched. The film also provides a reason for the governor's exile, to reinforce solidarity with the people in the face of unjust authority. Mizoguchi no doubt rightly jettisoned the miraculous cure of Tamaki's blindness in Mori Ogai's novella.
Some consider the film too harrowing and pessimistic. For me it finds a poignant balance between suffering and beauty, cruelty and love, imprisonment and freedom, pain and redemption, loss and comfort, aesthetic value effectively joined with political anger. A film to love and cherish, the exquisite peak of cinema.