Category: Ingmar Bergman

Autumn Sonata (1978)

The great Bergmans collaborate in a raw powerful film that does cover familiar Bergman ground

Director: Ingmar Bergman

Cast: Ingrid Bergman (Charlotte Andergast), Liv Ullmann (Eva), Lena Nyman (Helena), Halvar Björk (Viktor), Erland Josephson (Josef), Gunnar Björnstrand (Paul), Georg Løkkeberg (Leonardo)

In the history of Swedish cinema, there was one mighty collaboration the world was waiting for. The Bergmans (no relation) Ingmar and Ingrid, two generations of iconic Swedish filmmaking, to work together for the first time. It’s ironic that when it finally happened – and Autumn Sonata was the final time both Bergman’s worked on a project exclusively intended for cinema – it came during Ingmar’s self-imposed exile, meaning it was shot in Norway via a German company (and with a title originally in German) with British and American money. But one thing you couldn’t change: this would bring Ingrid back to the artistic Euro-film-making of her own Hollywood exile and that Ingmar wouldn’t flinch on his forensic, emotionally traumatic style for the legend.

Ingrid plays Charlotte, a famed classical pianist whose entire life has been her career, with brief stop-offs between concerts for marriages and kids. It’s meant she’s not seen her now-adult daughter Eva (Liv Ullmann) for over seven years. And that she’s also missed most of Eva’s affectionate-but-passionless marriage to Viktor (Halvar Björk) and the entire life (including birth and funeral) of her grandson Erik. Charlotte also has no idea Eva has moved her disabled younger sister Helena (Lena Nyman) from the nursing home Charlotte deposited her in years ago into her own home. A visit brings mother and daughter together again for an awkward reunion that turns into a cathartic emotional outpouring, as Eva unbottles decades of resentment, anger and pain.

Autumn Sonata revolves around this extended confrontation scene, which takes up a sizeable portion of Ingmar Bergman’s thoughtful, measured film where conversations are all too clearly ticking time bombs leading to revelations that might be best unsaid. It fixates powerfully on the damage parents can inflict on their children and the shattering pain children can cause their parents. It’s a film about the brutal, challenging complexities of family and the unspoken resentments they can cause on those within them, who see their own opportunities and freedoms eaten into by a never-ending stream of demands and expectations from ‘loved ones’.

It’s a feeling familiar to all three of the principles. Ingmar was all-too-aware of his difficult relationship with both his parents and his children, Ullmann wrote about her self-perceived failings as a mother while Ingrid’s elopement with Roberto Rossellini in the 40s led her to not seeing her own daughter for almost five years. And it plays into this incredibly raw film which, while it covers familiar Ingmar ground, is played with such powerful, visceral commitment from its leads (held grippingly in frame by Ingmar’s regular collaborator Sven Nykvist), that it’s still one of his tougher watches.

Ingrid is superb as Charlotte, a woman who arrives in the remote vicarage home of her daughter, bursting with glamour. Assured, certain and utterly confident of her position as the centre of any room, Charlotte has a tendency to narrate her own life, self-assuredly mapping out her actions (from what to wear to the decision to gift Eva a car) and basks in advance in the positive reactions she anticipates. Charlotte maps her life out in terms of concerts and recitals (constantly, when Eva asks about an event from her childhood, Charlotte will ground herself by referring to a performance from that time). She automatically assumes maestro status in the house, including listening to Eva’s piano playing, moving her aside to take over and lecturing her on how the piece should be played.

She’s also though a woman deeply uncomfortable with emotion and emotional commitment. It’s an insight into how distant and unconnected Eva’s childhood must have been (brief flashbacks show Charlotte’s politely affectionate utter lack of interest in the young Eva) that what’s motivated her to visit Eva is to distract herself from the unpleasant burden of dealing with her recent husband’s death. Not grief or the need for comfort mind: it’s the experience of dealing with the events connected to the death that’s unsettled her. Her refusal to engage with anything emotional continues, from avoiding the topic of Eva’s dead son entirely to reacting to something close to barely concealed irritation at discovering her disabled daughter Helena in the home: she didn’t come here to be reminded about this other difficult emotional bond she’d outsourced to a professional.

Charlotte’s emotional coldness and distance under her warm confidence is brilliantly embodied by Ingrid. She’s a woman so overwhelmingly focused on her career she probably should never have had children at all (and perhaps regrets doing do), wasn’t remotely interested in Eva and Helena’s father (a decent, bank-manager sort played silently by Erland Josephson in flashbacks) and wants nothing from this visit except to feel better about herself. The lacerating home truths unleashed on her, see Ingrid’s composure fracture in shock, guilt and regret, her eyes becoming wells of shamed emotion.

Equally brilliant is Liv Ullman, perhaps even more so. Ullmann appears at first mousey, dowdy, humble and deferential – her husband opens the film with a heartfelt monologue about her being convinced she is not worth loving and that he only regrets he has never been able to persuade her otherwise. The cause for this becomes clear as Eva releases years of pent-up fury and anger at her mother’s oscillating from ignoring her to bursts of obsessive attention focused on coaching Eva into becoming what Charlotte wants her to be (Ingrid is fantastic at establishing Charlotte’s dumb-founded amazement that these times she fondly remembers were in fact purgatory for her daughter). Ullman’s delivery of this is powerful, viciously resentful and overwhelmingly painful.

This confrontation is the centre of Autumn Sonata but Ingmar knows that, despite what happens in Hollywood, moments like this don’t cure festering boils. In fact, our great gift as humans is to forget, re-form and move on. The film’s coda sees both women doing this: Charlotte feels her shame, but in a one-sided conversation with her agent (a wordless cameo from Gunnar Björnstrand) has already begun the process of self-justifying self-mythologising of her past. Similarly, having released years of frustration, Eva returns to her compromising self, drafting letters of apology to her mother. Or perhaps these are springs of hope? Somehow in Bergman it’s hard to think so.

You can argue that all of this very familiar to Bergman watchers: and it is (the presence of Ingrid is probably what cements it as one of his best-known films). But this is also a thought-provoking work in its own right. Autumn Sonata suggests we may try to confront or deal with things that have caused us pain. But in reality, the long, continual work of doing so is too much or us: we revert instead to compromise, adjustment and familiar patterns. Flashpoints carry emotional and dramatic weight, but life is made up of forgetting. It’s a powerful closing idea in this viciously raw piece of film-making from Ingmar, that draws such heart-breaking and emotional performances from Ingrid and Ullman.

Fanny and Alexander (1982)

Bergman’s gorgeous final film, a sublime family saga, that leaves you thinking for days

Director: Ingmar Bergman

Cast: Bertil Guve (Alexander Ekdahl), Pernilla Allwin (Fanny Ekdahl), Ewa Fröling (Emilie Ekdahl), Jan Malmsjö (Bishop Edvard Vergérus), Gunn Wållgren (Helena Ekdahl), Erland Josephson (Isak Jacobi), Jarl Kulle (Gustav Adolf Ekdahl), Allan Edwall (Oscar Ekdahl), Pernilla August (Maj), Mona Malm (Alma Ekdahl), Börje Ahlstedt (Carl Ekdahl), Christina Schollin (Lydia Ekdahl), Harriet Andersson (Justina), Stina Ekblad (Ismael Retzinsky), Mats Bergman (Aron Retzinsky), Gunnar Björnstrand (Filip Landahl)

After many years (and masterpieces) Bergman wanted to move on from film: but before he went, there was time for one more magnum opus, a sprawling family saga that would throw a host of his interests (death, family, sexual openness, God, theatre, infidelity, the unknowable) onto one grand, sprawling canvas. Fanny and Alexander would be a truly personal film, featuring a young protagonist with more than a passing resemblance to Bergman himself. Despite this it’s an irony Bergman might like that the finest version of this film we have is actually a five-hour recut for television (the limits of run-time from distributors being one of many things Bergman was tired of). That version is a beautiful, life-affirming, gorgeous piece of film-making, an extraordinarily humane story tinged with the supernatural told on a luscious, Visconti-like scale. It’s a fitting sign-off from a master.

In 1907, the wealthy Ekdahl family live in a luxurious apartment block, their rooms filled with the rich detail of their love of art and culture. Ten-year-old Alexander’s (Bertil Guve) father Oscar (Allan Edwall) and mother Emilie (Ewa Fröling) run the Ekhdal theatre, where his wealthy grandmother Helena (Gunn Wållgren) once performed. After a fabulous Christmas celebration, Oscar dies after a stroke while rehearsing the role of the Ghost in Hamlet. After a period of mourning, Emilie remarries to the older Bishop Edvard Vergérus (Jan Malmsjö), who turns out to be a domestic tyrant, obsessed with the letter of religious and family law. Will Alexander, his younger sister Fanny (Pernilla Allwin) and their mother escape from Vergérus’ controlling clutches?

What really strikes you first and foremost about Fanny and Alexander is its gorgeous warmth – hardly the first quality you traditionally associate with Bergman. It opens with a prolonged (over an hour) Christmas celebration, with the family and their servants eating, laughing, telling stories and dancing through their gorgeously furnished apartment. It should feel indulgent (and I suppose it is), but this warm reconstruction of an at-times-flawed, but fundamentally loving and vibrant family is actually deeply moving and heart-warming.

The Ekdahls have a bohemian freedom, with their love of theatre and art (only Uncle Carl, a manic depressive businessman, feels slightly out-of-place and even he takes the children to one-side during the festivities to entertain them by blowing out candles with his farts). Their house is charmingly egalitarian, with the servants treated as part of the family, loyalty they return. The theatre troupe (led by Bergman regular Gunnar Björnstrand in his final, small, role) – are equally part of this extended family, the theatre a second magical home where the children take small roles in various productions and delight in the stagecraft and costumes behind-the-scenes.

Fitting a Bergman family (and the Ekdahl’s share some elements with parts of Bergman’s family) they are extremely forward-looking in their morality. Uncle Gustav Adolf (played with bombastic, gentle charm by Jarl Kulle) is a notorious ladies man, but goes about it with such innocence and near-childish openness his patient wife Alma (Mona Malm) indulges him because in all other respects he’s a loving husband and father, and his overall fidelity to her is never in doubt. Alma restricts herself to a single slap of his new lover, maid Maj, but otherwise treats her like a sister. Pernilla August is hugely endearing as this caring young woman, swiftly absorbed into the wider Ekdahl family who value her care for others. The Ekdahl’s have no time for conventional morality, led from the front by matriarch Helena (Gunn Wållgren is fantastic as this wordly-wise, ideal grandmother figure) who has lived a life of sexual openness with her husband and values people not societal conventions.

Oscar, their father (wonderfully played by Allan Edwall as a bashfully mediocre actor and a quietly shy but warm man) takes his role as the leader of this company very seriously, but with a light touch (modestly bemoaning his lack of statue compared to his father). Bergman uses a myriad of small moments to make this father an ideal parent, not least a late-night fantastical story he improvises for the children, spun around their nursery room chair, one of the most tender moments of parent-child bonding in the movies. (This despite hints that Oscar, who has allowed the younger, more sensual Emilie to conduct her own affairs, might not be their true father).

The stunning production and costume design (which won Oscars for Anna Asp and Marik Vos-Lundh) are essential for creating this immersive, rich and vibrant life: one which will be exploded in Dickensian tragedy by the death of Oscar and the arrival of the Murdstone-like Edvard Vergérus (played with chilling, smug hypocrisy by Jan Malmsjö under a fake smile) who is everything the Ekdahls are not. Where they are warm and egalitarian, he is cool and elitist, he is a prude with no regard for art and his home is in bleached-out puritan stone, devoid of personal touches – it literally looks like a different world to that we’ve spent the first few hours in, full of untrustworthy people (like Vergérus’ maid played by a wonderfully two-faced Harriet Andersson).

Vergérus is all about control, something we suspect from the start with his aggressively tender manhandling of Alexander, his hand slamming into the back of his neck. He worms his way into the affections of Emilie – a woman who, with her earth-shattering wails over the body of Oscar, is clearly vulnerable in her raw grief (Ewa Fröling is extraordinary as this gentle figure, prone to appalling judgement and unexpected strength of character) – and then sets out their marriage terms with controlling agendas, not least that in arriving in his house, she and her children must shed every inch of their previous life, from personal connections to the knick-knacks they have grown to love. He’s a poor advert for a God Alexander is already cursing for taking his father (his attic, filled with crumbling religious symbols, feels of a part of Bergman’s world where God is at best a passive observer, at worst a near malicious presence).

Bergman makes clear Vergérus is a man who genuinely believes he is doing the best for his family and that the moral lessons he hands out, at the end of a cane, to Alexander are essential. A weak man who mistakes bullying for strength. In many ways the fact he is not vindictive just weak and convinced of his own moral certainty (re-enforced by his fawning family, who treat him like a sort of prophet). Sure, he’s capable of anger, anti-Semitic slurs and little acts of cruelty, but Malmsjö shows him as a man who is trying, in his own wrong-headed way, to win the love of his adopted wife and children and can’t understand why he is not met with gratitude and love.

Perhaps it’s this sudden dropping into a cold world (one not dissimilar from Bergman’s own troubled relationship with his priest father – in fact you leave Fanny and Alexander wondering if Bergman hated his own father as much as Alexander who literally prays for his death) that so sparks Alexander’s own links to a mystic world around him. There is a rich vein of something other throughout Fanny and Alexander, from the statues Alexander watches move in the opening sequence (not to mention the haunting spectre of Death he witnesses in the same moment), to Oscar constantly appearing to Alexander like Hamlet’s Ghost. Is this haunting Alexander’s guilt at this failure to face his dying father on his deathbed, or a link to a world beyond our understanding?

After all Oscar’s Ghost greets Helena at one point, the two entering into a loving conversation. And he’s not the only supernatural touch around Fanny and Alexander. Family friend (and Helena’s lover) the Jew Isak (a rich performance by Bergman regular Erland Josephson) lives in a house full of mystic puppets that might be able to breath and walk. Isak perhaps uses magic to help smuggle the children out of Vergérus’ house (making them appear in two places at once), while his androgenous son Ismael (played by a woman, Stina Ekbad) is implied to having the spiritual power to channel Alexander’s hatred of Vergérus into actual supernatural revenge in the real world (another classic literary touch, that plays on spirituality and the Mad Woman in the Attic in Jane Eyre).

Fanny and Alexander is an extraordinary film, I feel I have only begun to scratch its surface here. It’s both a Dickensian family fable and a semi-benevolent Ghost story. It’s a family saga and a careful look at a particular time and place. It’s funny and moving. It really feels like one final mighty effort from a master.

Scenes From a Marriage (1974)

Bergman’s compelling, emotionally charged film is an intense, impressive and surprising tale

Director: Ingmar Bergman

Cast: Liv Ullman (Marianne), Erland Josephson (Johan), Bibi Andersson (Katarina), Jan Malmsjö (Peter), Gunnel Lindblom (Eva), Barbro Hiort af Ornäs (Mrs Jacobi), Anita Wall (Journalist)

A loving couple sit with an interviewer to discuss how happy their relationship is. Ten years later, years after their divorce, they meet in their old weekend cottage for an assignation away from their new partners. Along the way, they’ll lie, fight, cheat but also show time-and-again few people know them better than they do each other. Based on his own marriages and relationships (not least his relationship with Liv Ullman), Bergman’s Scenes from a Marriage is a fascinatingly intimate and intense portrait of the contradictory impulses we feel towards the people we know best: how we can, in the same moment, love them, hate them, want to be a million miles away from them and also yearn to take them in our arms and tell them everything.

Skilfully cut down from a six-part TV series – the episode titles become ‘chapter headings’, each signifying a time shift – it becomes a series of intense, almost real-time, conversations between middle-brow professor Johan (Erland Josephson) and successful lawyer Marianne (Liv Ullman). From their ten-year anniversary, their happy-but-functional relationship is shattered when Johan leaves for the (unseen) Paula, heading into divorce, Marianne’s growth in sexual confidence, her little acts of revenge over Johan and their later affair. At all times they prove capable of ripping emotional wounds into each other, but also remaining strangely dependent on love and affection from each other.

It would be easy to say that Scenes of a Marriage is a theatrical piece – it came, originally, from a play Bergman was working on and well over two thirds of its running time features Josephson and Ullman alone on screen. But if the close-up is the language of cinema, Scenes from a Marriage may be the most cinematic film every made. Shot in a cooly observational style by Sven Nykvist, vast swathes of Scenes from a Marriage plays out in searing close-up, the camera studying every inch of the emotional angst its two characters are putting themselves through. Bergman knows exactly how to build the punishing tension in these scenes, frequently climaxing in visceral outbursts.

It is a film about what we say and what we chose not to say and what we decide to hear. The conversation between the couples is framed by their careful considerations: when to hold fire and when to let rip; when to listen and when to choose not to hear. And it’s clear that, when we are first introduced to them, they have mastered the art of not saying anything at all. Smilingly parroting cliches to their interviewer, they later smugly compare themselves to their feuding friends Karatina and Peter (excellent cameos from a searing Bibi Andersson and a provocative Jan Malmsjö). But their conversation never touches on deeper issues (Bergman’s called this chapter ‘The Art of Sweeping Things Under the Carpet’) and their sex life has dwindled to timetabled functionality.

It’s clear they are aware of this growing distance themselves. Johan shares his poetry with a colleague (an expertly reserved cameo from Gunnel Lindblom), complaining Marianne considers it little better than spiritual masturbation and yearns for an expressive freedom he feels is impossible in his marriage. Marianne meanwhile speaks to a client, Mrs Jacobi (a tragic Barbro Hiort af Ornäs), whose story of a lifetime trapped in a loveless marriage with children she never really wanted clearly strikes Marianne as a chilling vision of her own future.

That doesn’t stop Marianne responding with shocked subservience that tips into desperate pleading when Johan announces he wants to leave her. Bergman stages this scene beautifully, with the ridiculous logic people sink into in tragic break-ups. Johan eats a snack meal prepared by Marianne, guiltily confessing his affair, but there is something very real about Marianne’s stunned reaction which sees her planning his packing (because he’s useless at it) and continue their bedtime preparation before she starts pleading him to stay. Just there is something very real in Johan’s reaction: having steeled himself for a fight, her subservience enrages him until he is cruelly tearing verbal lumps out of her. This is the sort of searing emotional up-and-down that rings true, one allowing shock to humiliate them the other transforming shame into defensive, accusatory blame.

But Scenes from a Marriage is a film that utterly understands how much we change under circumstances. Separation is not good for Johan: his new lover doesn’t interest him, his career stalls and he tips into self-pity. Marianne, once the shock and fear of separation passes, discovers she likes her freedom. Her wardrobe shifts to more form-fitting and revealing clothes, she embraces the opportunities of singledom and repays Johan’s desertion with a seduction of him she deliberately doesn’t follow-through on. They now talk more honestly than ever before – and it’s a blistering, verbally and physically violent exchange rammed full of resentment and petty cruelty.

To do this stuff you need actors at the top of their game and who completely trust each other. Bergman certainly has this with his two stars. Josephson’s self-contented smugness moves through arrogant selfishness to desperate vulnerability, his expressive face sometimes puppy-doggish, sometimes drowning in bear-like fury. Ullman is, of course, exceptional. Her masterful ability to react, to let thoughts and emotions play fleetingly across her face was made for Bergman’s close-up film-making and she takes Marianne on a fascinating journey, from near-submissive home-maker to vibrantly confident women of the world while never letting the vulnerability and doubt be too far from her eyes. It’s an extraordinary performance, searing and tender, as raw as knife-edge.

These two play absorbingly off each other, their conversations gripping minefields of repressed then hugely expressed emotions. Their collaboration, guided by Bergman’s close (but not intrusive) camerawork is extraordinary. Fashioned from Bergman’s experiences of relationships, Scenes from a Marriage is, however, strangely hopeful. One of its key themes is that, even when they hate each other, this couple know and trust each other more than anyone else. In times of crisis and pain they always turn to each for a consolatory word or comfort.

There is something strangely warm about their relationship, despite its turmoil, and the film is refreshing in saying friendship and love doesn’t have to end with divorce, but can transform itself into something else, perhaps even something better. Perhaps it’s that strange note of hope that makes Scenes of a Marriage so influential to a generation of filmmakers. It refuses the simple moral standpoints of judgement and suggests the decision to no longer be together (or even faithful to each other) need not be the end all, but instead a bump in a longer journey: that a relationship (and even a love) doesn’t end when a marriage does.

Cries and Whispers (1972)

Bergman’s heart-rendering, challenging and compelling family drama: a slice of raw pain

Director: Ingmar Bergman

Cast: Harriet Andersson (Agnes), Ingrid Thulin (Karin), Liv Ullmann (Maria), Kari Sylwan (Anna), Anders Ek (Isak, the priest), Inga Gill (Aunt Olga), Erland Josephson (David), Henning Moritzen (Joakim), Georg Årlin (Fredrik)

It came to Bergman in a dream: a red-lined room, where four women dressed in white whisper intimate secrets to each other. It became one of his most elliptical, horrifying and haunting films, a cryptic puzzle about life and death, faith and despair, love and hate, sex and violence and almost every human experience in between, all filmed within an imposing (and beautifully shot) red-walled house that turns more-and-more into a nightmareish Satre-style trap. Cries and Whispers sits alongside Persona as one of Bergman’s most successful reaches for the sublimely unknown and if it doesn’t quite touch Persona’s astonishing mastery, it’s remarkable by every measure.

Two sisters gather to nurse a third as she goes through the final days of a long, painful illness. Karin (Ingrid Thulin), the oldest, is professional, distant and repressed; Maria (Liv Ullman) the youngest is sensual, flighty and slightly selfish. The dying Agnes (Harriet Andersson) yearns for love and affection, but is a natural outsider. Agnes is most devotedly cared for by the maid Anna (Kari Sylwan), a young woman who lost a child a few years ago. As Agnes’ final days approach, all four mull on life, their decisions and choices, each trying to grasp some understanding about the great mystery of life.

Cries and Whispers feels like a savage slash of raw pain. Perhaps no other film in Bergman hits like such a punch to the gut. In this red-lined house, everyone is silently screaming behind the whispers (literally so in Agnes’ case, the film opening with Harriet Andersson writhing in wordless agony on her bed for an almost unbearable shot held for almost four minutes). All four of these characters are carrying mountains of disappointment, despair and disillusionments on their shoulders, none of them able to see a way out of the constant grind of simply struggling through existence. You could argue that Agnes has the easiest path in death.

The overbearing red walls – not to mention the fades to ‘red-out’ that seem to drown out the faces of the four women as each stares into the camera before their own memory or dream is staged by Bergman – begins to feel increasingly like a trap. The lack of natural light adds even more to the sense that this is taking place in some sort of prison or oppressive womb, cooking up traumas. There doesn’t seem to be any escape from this pressure-cooker atmosphere (rather like the claustrophobic trappings of The Silence and Persona), with reality starting to fracture and dissolve.

It becomes clear there are decades of unspoken tensions between the three sisters. Karin and Maria seem to be tending for their system more out of duty than love: Maria sleeps through her watch, while Karin feels like a dutiful professional rather than a loving sister. There is precious little sense of intimacy between them. So much so, that both sisters will utterly reject (in a late dream sequence that topples into a nightmare) even the hint of tenderness or contact with the deceased Agnes (Maria will run, screaming, at the very idea). It’s the same between Maria and Karin, who seemingly have nothing except blood in common.

But then they could hardly be two more contrasting women. Liv Ullman is superbly multi-layered as a woman who feels at first flirtatious and light-hearted but emerges as manipulative and selfish with a rich vein of self-loathing, compensated by a malicious pleasure in hurting other people. Her sexual fascination with Erland Josephson’s aloof doctor is based less on his qualities and more on his frank deconstruction of her physical flaws, accentuated by the deep pain and distress the affair causes her husband. Similarly with Karin, she alternates between reaching out to in shared sisterly closeness, then denying she ever felt or said such things a day later.

Like other Bergman films there is dark implication of incest in the relationship between Maria and Karin. In their moments of reconciliation, their physicality (all stroking and kissing) stinks of sexuality, their unheard whispers incredibly suggestive. Is this a foul secret what that has made Karin so deeply disgusted by physical intimacy? This is after all a woman who (in a flourish where I feel Bergman goes too far) cuts her vagina with a piece of glass and defiantly smears the blood over her face in front of her husband to prevent him from claiming his conjugal rights.

Ingrid Thulin is extraordinary as Karin, a deeply repressed woman utterly bereft in the world, who secretly yearns for closeness and contact. She seems though to have a very little idea how to build emotional bridges with people, her manner reserved and cold, unable to even treat the dying Agnes as anything other than a duty. If Maria quietly delights in making people feel bad and is disturbed by feelings of warmth, Karin is unable to even begin to arouse feelings of any sort from other people. She lives in an isolation that has left her deeply unhappy.

Strangely, Agnes herself might even be the happiest – and she’s dying. Agnes is the only person Bergman allows to narrate her own flashbacks (the other three are all introduced in voiceover by Bergman himself). Beautifully played by Harriet Anderson as a woman full of hope, despite the appalling pain of her illness, she is a strange beacon of contentment. The priest at her wake (a beautifully delivered monologue from Anders Ek) even confesses he cannot help but question the strength of his own faith compared to the spirituality of Agnes. What sign is there of God in this world when he punishes with such excruciating pain the purest person in the film?

Harriet Andersson’s performance is not only almost unbearably in its raw physical commitment to pain, but also a quietly moving in its emotion. Agnes is a woman longing to be closer to her sisters – envying Maria’s closeness to their mother as a child (the mother is also played by Liv Ullman) – feeling closer to her mother only when observing her in solitary moments of pain. Her happiest memory is of the three sisters as adults, contently laughing together on a swing. This willingness to embrace love – always a matter of key importance to Bergman – singles her out from the two-faced Maria or the repressed Karin.

It also explains the link to Anna, played with a quiet observance by Kari Sylwan. Frequently silently, moving through the frame or performing duties, Anna is the only person in the house who categorically loves and respects Agnes. It’s she who cares for her, who tends her, nurses her through her pain and most readily responds to her desire for closeness. There is, in fact, a hint of sexual familiarity between the two – it’s very possible to imagine them as lovers. Do Agnes’ family recognise – and envy – that breach of distance, that leads them to offer only the smallest reward for her service and a curt dismissal after Agnes’ death?

Or are Anna’s motives as clear cut and noble as they appear? Grieving the (clearly relatively recent) death of a child, perhaps Anna uses Agnes to fill emotional holes in her own life. Her dream-like fantasy of Agnes’ after death rotates around Anna taking almost complete possession of her deceased mistress, dismissing the sisters and cradling the dying Anna in a pieta like grasp that resembles a mother and child rather than lovers. Is Anna desperately using this moment of death, just as Karin and Maria do, to fulfil longings in herself?

All these ideas are superbly explored in Bergman’s beautifully paced and powerful work, like the best of his films a hauntingly intriguing and challenging work that lingers long in the mind after it finishes. With four very different, but extraordinary performances, at its heart it may at times be a little too intellectual and Bergman may at times go a little too far, but for its extraordinary exploration of raw, vicious pain it can be hard to beat. A challenging but extremely necessary film.

Persona (1966)

Bergman’s masterpiece, a fascinatingly brilliant Rorschach test that challenges and rewards the viewer

Director: Ingmar Bergman

Cast: Bibi Andersson (Alma), Liv Ullman (Elizabet Volger), Margareta Krook (Doctor), Gunnar Björnstrand (Herr Volger), Jorgen Lindstrom (Boy)

Even Bergman considered Persona a moment he “had gone as far as I could go…touched wordless secrets that only cinema can discover”. Persona, Bergman’s most consciously artistic and psychologically challenging work is a mass of contradictions and puzzles that defies easy categorisation (even Bergman claimed to be only half sure what definitively was happening). A whirling mix of themes, haunting moments and unknowable incidents all within a framework that constantly reminds us we are watching a film, Persona has been influencing, challenging and fascinating viewers for over 60 years. If cinema’s Everest is Citizen Kane, Persona is its K2.

The plot seems simple. Famed actress Elizabet Volger (Liv Ullman) fell silent for a minute during a production of Electra, then carried on. A day later she stopped speaking and hasn’t spoken since. Her doctors can’t find an answer so she is sent to an island to recuperate, with the support of a nurse, Alma (Bibi Andersson). On the island, Alma fills the silence with long monologues that become more and more confessional, intimate and personal. Does Elizabet betray these confidences in a letter to her doctor? Does Alma plot revenge? Are these events even happening? As the personalities of the two women blur, merge, swop and consume each other the film fractures (at one point literally so) until we are left as uncertain of who and what is real as perhaps the women themselves.

There is, in some ways, no understanding Persona. It perhaps best resembles a cinematic Rorschach test. I’d argue it’s a fool’s journey to stare at it for a definitive answer. Different days, different moods, different conditions will make the picture re-shape and resemble something else. Bergman has created a film devoid of traditional ‘clues’, that provides no trace of an ‘answer’, but instead asks – demands? – us to take away only what we choose.

Throughout, Bergman makes it vitally clear film is a constructed, artificial representation of reality. Persona starts and ends with film literally spooling through a projector, the arc lights cranking up to project a reality. The opening prologue is a host of suggestive images which may, or may not, relate to what we are about to watch. Their meaning is almost deliberately vague – much as the epilogue’s brief shot of Bergman and crew shooting the film is – but it lets us know beyond doubt this is a subjective presentation of a series of images, not real life. Perhaps reading meaning into it is as impossible a task as trying to interpret the contents of a library from the page of a single book.

Which is to say, I think Bergman is both inviting us to interpret the film but also warning us that this isn’t a jigsaw, but a deliberately obtuse and open-ended work, our experience of it controlled by the director. Film is after all a dream – a world where we think we move freely, but in fact we never do. Which might make you think Persona is Bergman’s punking the world, a Thermot’s Last Theorem designed to infuriate. It isn’t because it’s made with such grace, humanity and honesty.

To understand Persona you can only discuss – and wonder – at the complex, multi-layered themes and decide which speaks most to you on the day. A lot of this boils down to how you are affected by the breathtaking, seismic performances from Andersson and Ullman. Playing two characters whose identities merge, shift, mirror and absorb each other both performers give outstandingly intelligent, infinitely challenging and unreadable performances. For Andersson the film is virtually a monologue, where the more Alma talks, the more our grasp on who (or what?) she is slips through our fingers. Ullman’s impassive face, awash with micro-expressions (caught in scintillating close-ups) constantly disorientates – is that a sneer or a smile? Is that head-turn impatience or a desire to know more?

At several points I find myself falling into the trap Bergman lays of wanting to categorise the film, as I became convinced first one than the other of these women was just an element of the psyche of the other. It’s not as simple as that. They are both the same and different, two people and one. Bergman frequently frames their bodies overlapping and, in one horrifying moment, their face literally merged half-and-half. Elizabet, we think at first, is a near vampiric figure sucking the life out of Alma, drawing confessions from Alma to restore herself. Then Elizabet becomes a ghostly figure, moving in the margins of Alma’s life, a horrific silent figure from her subconscious holding her back. Then you feel Alma to be nothing more than Elizabet’s id, demanding her right to be independent.

The unreadability of the film becomes ever more acute at the half-way point. After an enraged Alma deliberately leaves Elizabet to cut her foot on glass, the film pauses, burns away and then restarts with an echo of its earlier montage. Has the story restarted? Did all or any of what went before actually happen? Or is everything from this point a cinematic fantasy? Later in the film Bergman throws in a sequence with Alma and Elizabet back in the hospital before returning to the island – is this a flashback or a dream or a vision or something else entirely?

Bergman’s mastery of horror comes to the fore. The haunting repeated shot of Elizabet embracing Alma from behind, the two of them starring into a mirror (and the camera) at times seems sexually charged, at others disturbingly possessive at others supernaturally controlling. Is Bergman’s point that the context of an image can change its meaning? These hazy definitions of truth and reality lie throughout. The confrontations between the two taking on an increasingly surreal nature.

In a stunning sequence, Bergman repeats the same Alma monologue twice, one focused solely on Elizabet (her face contorted with pain as she hears of her rejection of a child), the second on Alma (now dressed identically to Elizabet), Alma’s bitterness now taking on a totally different light. Alma, back in nurses’ outfit, confronts Elizabet screaming that she is her own person even as her words collapses into an incoherence that might as well match Elizabet’s silence. Which is projection and which reality? When they leave at the film’s end, do they go their separate ways or merge? Does Alma imagine herself with Elizabet’s husband, or when Elizabet’s husband recognises Alma as his wife is he tipping the nod to us?

Bergman gives no clear reasons for Elizabet’s silence. It could be connected to horror at the world’s terrors (Vietnam and the Holocaust are referenced). It could be shame at her own post-natal depression. It could be that the silent Elizabet is a projection of the Alma-Elizabet’s own turmoil and isn’t real in the first place. After all the hospital we are introduced to Elizabet in doesn’t feel like a real place but a sparsely dressed film set (and shot like it).

Sex weaves it’s way tellingly through the film. The sexual bond between Alma and Elizabeth, physically, seductively close and possibly sleeping together is clear. Alma relates a hugely erotic monologue about an orgy she and a friend initiated on a beach, the only time she describes herself a purely happy and content. Is this her memory or a fantasy of Elizabet’s? If Alma is Elizabet, is this what she longs for or the thing she finds missing now from her own life? Alma talks of wanting a family – but in a haphazard, casual way and has already had an abortion. Elizabet has a son but doesn’t want him – is Alma what she dreams she could be, or is Elizabet the truth Alma doesn’t want to face? At various points both, all or nothing of the above could be true.

The film opens with a mysterious boy starring at a blurred series of images of female faces. We never learn who he is (theories abound from Elizabet’s son to Bergman himself). He wakes seemingly from the dead, but perhaps he is given life by the film. Perhaps, Bergman is saying, Alma and Elizabet are themselves given life only by the film. That both of them are fictious illusions, as unreal as the blurred pictures on the wall. Persona is the sort of film only a director of pure courage could have made. An object that fascinates and frustrates but always leaves you wanting to reconsider and reposition it to see if the picture becomes clearer or if new truths are presented if you look at it from a different angle. Maybe Elizabet is a succubus. Maybe Alma is an angry inner self, longing to escape and liver her own life. Maybe Alma is the silent actress. Maybe Elizabet longs for the simpler life of the nurse. Perhaps every single idea is true and perhaps none of them are. That’s part of the mystery that makes Persona one of the greatest films ever made.

The Silence (1963)

Bergman’s third film in his “faith” trilogy, is an intriguing Sartresque puzzle

Director: Ingmar Bergman

Cast: Ingrid Thulin (Ester), Gunnel Lindblom (Anna), Jörgen Lindström (Johan), Birger Malmstein (Waiter), Håkan Jahnberg (Hotel porter)

Two sisters, Esther (Ingrid Thulin) and Anna (Gunnel Lindblom), mother to ten-year-old Johan (Jörgen Lindström), are travelling home on a train through Europe. Ester, a translator, is already ill and her health takes a sharp downturn, leading to the group being forced to rest in a hotel in a town called Timoka, in an unnamed (fictional) European country. Anna resents what she sees as the judgemental expectations of her older sister and sees her obligation to care for her as a burden. Over a few days in the hotel, the two sisters move awkwardly around each other, avoiding addressing their problems while struggling in a country where neither of them speak the language.

The Silence was the third, and final, film in Bergman’s loose thematic trilogy on the absence of God in the modern world. It’s also possibly his most bleak and Sartre influenced work so far, a film of oppressive silence (devoid of music, the only noises coming from objects in the rooms of the hotel) with events occurring in a disturbing, slightly surreal world, where the normal rules of human interaction seem to be hold. Perhaps that’s because the characters move, like ghosts, through a world where they have no ability to communicate other than stumbled words and hand gestures, residing in a hotel where there seems to be no timescale on how long they are (or have been) there.

It also feels like an entrée to Persona, Bergman’s next major work. Like that, The Silence revolves around a symbiotic relationship between two women, who together seem to form two halves of one personality. Esther is intellectual, reserved but also vulnerable and adrift, dependent on others for help and frequently resorting to drink to dull her pain. Anna is more earthy, sensual but insecure, resentful and feels judged by others, finding temporary peace in casual sexual encounters. Both sisters are locked in a relationship that feels both disconnected and mutually dependent, constantly clashing with each other but living in worlds defined by their feelings for the other.

They are played majestically by two performers at the height of their powers. Thulin seems cold but conveys great depths of pain and suffering beneath what seems like her confidence and assurance. Thulin’s expressive face communicates great emotional turmoil, even with only the slightest movements and gestures. It’s a beautifully delivered performance of a woman who is unknowable, distant, difficult but also highly sympathetic. Lindblom’s physical assurance is counter-balanced by the great uncertainty she manages to communicate in every beat of Anna’s life. Her general demeanour of icy chill, interrupted with emotional breakdowns which alternate rage with tears and hysterical laughter, is faultlessly delivered.

These two characters increasingly feel trapped inside a world where they can’t easily communicate, with the threat of turmoil constantly rumbling on the margins. This unnamed country teeters on the edge of war – tanks and other military equipment make constant intrusions on the streets and the train tracks and the rumble of planes can be heard in the air. They are also rendered increasingly mute and isolated by their inability to speak the language. Communication with people around them is impossible and understanding is only fractured.

This is where Bergman’s views on God slowly take their form. For, as he observed in other films in the trilogy, what is this world but one where we strain in vain for the voice of God? Isn’t that like being adrift in a country where the language is unknown? And if, as Bergman so heartily expresses elsewhere, God is love what does it mean that this film revolves around character who have such negative to indifferent opinions on others. Ester may love – as she argues – Anna, but Anna has interpreted this love as smothering and oppressive her whole life and rejects Anna utterly. Anna seems disinterested in her son Johan (who Ester yearns to be closer to, but can never quite find the way to close the gap) and impatient with her sister. Not only are the characters trapped in a world of silence, they are also trapped in circles of loveless relationships.

It’s striking then that this was Bergman’s most sexual film so far. Bizarrely – for a film as austere, glum and challenging as The Silence – it was a box-office hit. This was, in large part, connected to its comfort with sex scenes. Anna watches a couple sat next to her having passionate (and beautifully lit) sex in an opera house, before engaging in wordless (of course) intercourse with a waiter (Anna even mentions the benefits of the man not understanding a word she says). The more frustrated Ester masturbates alone – no coincidence that she later speaks of her disgust with the sexual act and its bodily fluids. This is a film without love but with a lot of base, meaningless, carnal love in it – all part of a Godless world leaning into its nihilistic close.

The Silence is extraordinary in its filmic confidence. It’s exquisitely shot by Sven Nykvist, his camera (far more mobile than almost any time before in Bergman) tracks down corridors and through rooms of its luxurious but chillingly empty hotel (you can see The Silence’s influence on Kubrick’s The Shining). It uses light, shade and shadow in strikingly meaningful ways, arcs of light suggesting a host of underlying emotions and unspoken longings.

The Silence is a film that invites analysis and theorising, partially because its characters speak in such gnomic, Bergmanesque mysteries. Some have theorised Johan is in fact Ester’s child, raised begrudgingly by Anna, now longed for by his real mother at her end. Some have suggested Ester and Anna are such contrasting sides they may in fact be the same person (traces of Lynch’s Mulholland Drive) others see an incestuous longing in Ester for her sister. Bergman increases the unknowing mystery by presenting much of the film from the perspective of the precocious (not many children read Turgenov) but innocent Johan, a child who sees but cannot interrogate the actions around him.

It makes The Silence feel like a bridge from one era of Bergman to the next. The last hurrah of his spiritual study, before a series of films that would explore the interconnected lives of women whose desires, needs and dependencies motivate and merge into each other. That makes it a fascinating and vital milestone in Bergman’s development – as well as another extraordinary, haunting and fascinating work from a great director.

Winter Light (1963)

Faith is thoughtfully questioned in Ingmar Bergman’s spare, bleak and striking masterpiece

Director: Ingmar Bergman

Cast: Gunnar Björnstrand (Pastor Tomas Ericsson), Ingrid Thulin (Märta Lundberg), Gunnel Lindblom (Karin Persson), Max von Sydow (Jonas Persson), Allan Edwall (Algot Frövik), Kolbjörn Knudsen (Knut Aronsson), Olof Thunberg (Fredrik Blom), Elsa Ebbesen (Magdalena Ledfors)

It would surprise many to hear Bergman held Winter Light in the highest regard among his films. An austere chamber piece, largely set in a cold, naturally lit church, it’s the middle chapter of his thematic trilogy on faith and it serves to correct any sense of hope left remaining from in Through a Glass Darkly. Winter Light – with its lead character a semi-biographical combination of Bergman’s father (himself a Lutheran Pastor) and Bergman himself – begins with a robotic preaching in a Church and ends firing up another such sermon to an empty Church. This is a world where, if there ever was a God, he has long since gone silent and disappeared over the horizon.

You could argue Tomas Ericsson is the most ill-suited priest in the history of cinema. He’s played with a peevish, grumpy lack of hope, inspiration or joy, self-loathing seeping from every pore by Gunnar Björnstrand in what might just be his finest hour. Björnstrand, more comfortable with comedy, struggled with this counter-casting (and his cold, which was written into the script), the bottled-up pressure of the role almost shattering his friendship with Bergman. Following a single afternoon in Ericsson’s life, Winter Light charts his complete disillusionment with his faith, his utter failure to provide spiritual comfort to parishioners and his mix of dependence, indifference and contempt for schoolteacher and some-time lover Märta (Ingrid Thulin), herself a needy, unhappy woman content to play second-fiddle to Tomas’ deceased wife.

Tomas’ faith in God has long since vanished. Winter Light is his own Gethsemane, a parade of painful events and conversations where he waits desperately for some sort of sign or word from the Almighty and is left instead wondering, like Christ, why God has forsaken him. Tomas has become bitter, self-obsessed and self-loathing, going through the motions with a dwindling congregation and unable to muster even the faintest bit of belief in the words that pass his lips.

Winter Light follows up ideas of Through a Glass Darkly (Tomas even talks of a “Spider God”, a destructive force at the centre of a world made of pain). There is an echo throughout of the idea that, if God is love, then letting love into your life (or acknowledging the existence of Love in the world) is proof enough that there is a God, even if he is now silent. If so, Tomas’ rejection of any form of love goes hand-in-hand with his rejection of faith. If he felt love, it was for his late wife – and her death matches the decease of his faith in God. Now he angrily slaps away offers of affection with the same contempt he addresses towards questions of faith.

That offer of love comes from Märta, a mousey teacher trapped under an unflattering hat, the bags under her eyes and spinsterish clothes. She’s played in a performance of sustained, emotive brilliance by Ingrid Thulin. Märta captures her feelings for Tomas – right down to her acknowledgement that she knows he does not love her – in a sprawling, stream-of-consciousness letter (which Tomas has delayed reading – and when he does, he scrunches it into a frustrated ball).

That letter is conveyed to us in a stunning, almost interrupted, seven-minute take where Bergman focuses the camera on Thulin in close-up who delivers the contents of the letter straight to camera. This is a tour-de-force from Thulin, by terms unblinking, honest, self-denying, pained, resigned, hopeful and frustratingly simpering, a masterclass that marks one of Winter Light’s most striking moments of directorial and actorly technique. Few actors could pull this scene off with the grace and emotional commitment Thulin brings to it – and still leave us understanding why Tomas later, with anger frustration, cruelly tells her he has simply had enough of her all-forgiving love.

There is no place for that sort of saintly, Christ-like, love in Tomas’ life. His focus remains his own self-loathing. When meeting with Jonas (Max von Sydow – even more carved from granite than normal, his fixed stillness contrasted with Björnstrand’s twitchy unease), who has come to Tomas for spiritual reassurance to help overcome suicidal thoughts, Tomas can only complain of his own lack of faith. Tomas fails utterly to offer any solace to Jonas, a further mark of his own failure as both a priest and human. Jonas’ suicidal misery at the dread of oncoming Armageddon in the nuclear age, becomes grist to Tomas’ own misery and our priest in turn feels no shame in turning to Märta immediately for reassurance and comfort.

The only person who seems to have considered the nature of faith is disabled sexton Algot (a marvellous performance by Allan Edwall). Algot reflects that the suffering on the cross was not Christ’s true sacrifice – after all that was over in hours. The real suffering was hearing God’s silence on that cross, of the horror of suddenly thinking your life’s work may have been a waste of time, that he evangelised for someone silent or indifferent or worse. It would tie in directly with Tomas’ own doubts – except it’s pretty certain Tomas isn’t listening to him.

Maybe that’s partly the problem. We don’t listen to God, because we no longer expect him to talk. At one point, Tomas asks why God has fallen silent while behind him light suddenly pours through the Church window. Is that a sign of a sort? If it is Tomas doesn’t look and when he does, he doesn’t think. Instead, he contributes to the silence of God – as the closest thing to his vessel he fails to listen, fails to help and focuses only on his own pain.

Winter Light is a gorgeous film, full of striking light and shade by cinematographer Sven Nykvist. It’s also a bleak, grim, hopeless film, the best hope it can offer being God might have been real but he’s long since turned his back on us, just as we’ve turned out back on him. It’s magnified when we reject the thing he might have left for us, love itself. Winter Light is intensely thought-provoking, but rivetingly intelligent in the way the best of Bergman is. Björnstrand is superb and Thulin is extraordinary, in a film that carries worlds of meanings in its spare 80 minute runtime.

Through a Glass Darkly (1961)

Faith, family and femininity are put to the test in Bergman’s bleak meditation on religion and love

Director: Ingmar Bergman

Cast: Harriet Andersson (Karin), Gunnar Björnstrand (David), Max von Sydow (Martin), Lars Passgård (Minus)

Bergman’s Through a Glass Darkly marks a new era in the Master’s filmography. It was the first of three thematically connected films about faith and religion (although you could argue The Virgin Spring really makes this a quartet). It saw Bergman make a firm commitment to seemingly theatrical chamber pieces, with small, focused casts of trusted collaborators handling complex (joke-free) and searching themes. It was also first of his films set on Fårö, a place that would become so associated with him it would effectively be rechristened Bergman Island.

Through a Glass Darkly (Bergman’s second consecutive Oscar winner for Best Foreign Language Picture) is a brooding, intense chamber piece set entirely in a house and beachside jetty on Fårö. It’s a family reunion. Author David (Gunnar Björnstrand) returns to Sweden from Switzerland to see his children. They are 17-year old son and aspiring writer Minus (Lars Passgård) and Karin (Harriet Andersson), now married to respected older doctor Martin (Max von Sydow). The real purpose of the gathering is to monitor the recovery of Karin, a schizophrenic whose condition has (without her knowledge) been declared inoperable. Karin is drawn to obey the commands of voices only she hears which she believes emanate from an abandoned bedroom, covered in cracked wallpaper. There she believes God calls for her to join him on the other side of the wall.

There is much to admire about Through a Glass Darkly, not least the striking, haunting, cinematography of Sven Nykvist. In a film that takes place on an almost silent island – there is no music, other than a few bars of Bach on the soundtrack, and barely any natural sound, so much so that a late arrival of a helicopter seems (deliberately) like an almost demonic visitor – light becomes the main force. It beats down from the sun, wraps across rooms, seems to transform spaces in front of an eye (there is a beautiful stationary shot of it flooding an abandoned boat where Minus and Karin sit in shocked horror). It picks out every feature of the scarred wallpaper in Karin’s room and casts searching shadows and stark, interrogative beams across the character’s faces.

It greatly expands both the intensity and claustrophobia of a challenging chamber piece, exquisitely directed by Bergman. The acting of the four leads – three trusted collaborators and a newcomer – is faultless. Andersson, in particular, tackles an almost impossibly difficult character who we first meet as a carefree young woman and leave as a huddled, shattered figure hiding from the light behind sunglasses. Andersson’s raw and searching performance avoids all overblown histrionics, becoming a detailed and compassionate study of a woman losing control over her actions. Bergman holds the camera on her for long takes, while Andersson lets a multitude of emotions play across her face.

Björnstrand is equally impressive as a (disparaging) Bergman stand-in, an artist neglecting his children in a quest for perfection, coldly distant to others, guilty at his selfishness (at one point he excuses himself to privately weep at his inadequacy as a father, then returns unchanged) but quite happy to take what he can from his family to use in novels. von Sydow takes a quietly restrained role as a sombre, somewhat dour man, hopelessly in love with his wife but clearly little more to her (and he accepts this) than a surrogate father. Passgård more than matches them as a depressed teenager, yearning for approval and frustrated at learning how difficult life is.

Bergman’s family follows this complex and challenging family, which becomes a filter for understanding if love is where God is in our world. The family is distant and uncommunicative with each other – the opening scene sees them laughingly return from a swim, but the second any of them split into pairs for conversations, resentments about the others come bubbling out. Is any love here real or performative? And if it’s performative, where is love and therefore where is God?

In this world, has Karin’s schizophrenia may have emerged as an attempt to insert an acceptable love that is otherwise missing from her life. Her father is a cold-fish, who immediately announces at their reunion dinner he will soon leave for Yugoslavia, then produces a series of gifts “from Switzerland” all too obviously purchased at an airport and unsuitable for the recipient (such as gloves that don’t fit Karin). Her husband overflows with desire for her, but she can hardly raise a flicker of interest in him sexually and behaves him with more like an affectionate daughter.

The most affection filled relationship she has is also the most inappropriate. She and Minus have a relationship of physical intimacy, and she kisses and strokes him with an affection that from the start feels uncomfortably close. They confide in each other emotionally in a way they never would do with others, and Minus is the first witness of one of her schizophrenic breaks, invited by her to view the room she believes is a passageway to God. This unhealthy intensity builds, through confidences and whispered confessions into a terrible encounter in a ruined boat, where Karin is commanded by her voices to seduce Minus into crossing a terrible line.

Perhaps this is a search for love and meaning “to see but through a glass darkly” as St Paul wrote. Karin is searching endlessly for love – and therefore God – but her search seems fruitless. Her family only slowly adjust, she shatters her closest relationship and eventually even her visions in her wallpapered room tip into nightmares. Bergman never lets us see the visions Karin witnesses or hear the voices she does (this places more pressure on Andersson whose controlled and measured performance is more than capable of delivering on) but we see all the traumatic impact on her as they prove as incapable of delivering confirmation of love in her world as anything else.

It’s surprising, for a film which starts as a family drama and becomes a quietly nihilistic drama, that Bergman ends on a moment of hope as David and Minus share a moment of closeness. Bergman later said he regretted this, and the moment does feel forced at the end of a downbeat drama. It may be a reflection of the fact that Through a Glass Darkly, intriguing as it is, is perhaps a little too serious and leans a little too heavily into artistic intensity. It lacks the touches of warmth, hope and humanity that makes Wild Strawberries a masterpiece and at times hits its notes of intense brooding a little too hard (its more or less from here that the Gloomy Swede label stuck).

It’s frequently an artistic triumph, but in some ways I find it less complete than other Bergmans. It’s exploration of its themes of faith and love don’t always coalesce quite as sharply as I would wish. It strains a little too much for profound importance at the cost of some of its humanity and the characters – brilliantly performed as they are – feel a little too much like puppets in the hands of God-like Bergman, going as and when according to his needs. But then, a Bergman film that doesn’t quite make it, would be the crowning achievement of other directors – and Through a Glass Darkly haunts the mind, turning over and over again in your thoughts, for days after you’ve seen it.

The Virgin Spring (1960)

Revenge, violence but also a touch of hope abound in Bergman’s haunting Oscar winning classic

Director: Ingmar Bergman

Cast: Max von Sydow (Töre), Birgitta Valberg (Märeta), Gunnel Lindblom (Ingeri), Birgitta Pettersson (Karin), Axel Düberg (Thin Herdsman), Tor Isedal (Mute Herdsman), Axel Slangus (Bridge-keeper), Allan Edwall (Beggar), Ove Porath (Boy)

Spoilers: If you can spoil a Bergman classic, the full content of the film is discussed below

If a film cemented Bergman as the master of misery, it was his Oscar-winning The Virgin Spring. On the surface, a grim fable of rape revenge shot in wintery horror, it’s hard to imagine most people nerving themselves to watch it based on a synopsis. But they would be missing out. The Virgin Spring is, for all its hard-hitting violence and cruelty, a surprisingly hopeful film. Like the best of Bergman, it’s profoundly challenging, searching and operates on multiple levels – but rewards the viewer with splashes of strange optimism that feel a world away when it opens. It’s one of his truly great films.

Set in medieval Sweden, Töre (Max von Sydow, magnificently, chillingly grief-stricken) is a prosperous and devotional Christian farmer, in a cooling marriage to Märeta (Birgitta Valberg). The light of his life is his daughter, the beautiful Karin (Birgitta Pettersson). One day, Töre tasks Karin to travel to the Church (half a day’s ride) to deliver some candles. She travels with Ingeri (Gunnel Lindblom – bitter, damaged and brilliant), a pagan servant girl, heavily pregnant and resentful. Along the way they two are separated and Karin meets with three peasant brothers in the forest, who share her meal with her before the two adult brothers (Axel Düberg, Tor Isedal) rape and murder her. The brothers walk on and take shelter that night in Töre’s hall. When he discovers their deed, he murders them all (even the innocent youngest brother, a boy) then, horrified, pleads to God for forgiveness. At which point a spring, bursts forth where Karin was killed.

Not exactly a bundle of laughs. But this is powerful, compelling film-making from Bergman. His influence on horror has been overlooked, but The Virgin Spring show how much he inspired everything from shlock to The Exorcist. This is a tense, unbearably so, film which twice draws out the long build-up to shocking violence in a way that would make Sergio Leone proud. Played out in a beautifully moody, bleakly cold and wintery visual style from Sven Nykvist (his first collaboration with Bergman) and often in an atmospheric mix of silence and natural sound, you can feel your stomach knot as the inevitable transgressive act looms ever closer.

The film pulls no punches, while never being exploitative. The rape and murder of Karin (excellently played with just the right mix of innocence and spoilt certainty by Birgitta Pettersson) unfolds with a cold matter-of-factness, as she slowly realises these men are far more dangerous than she imagined. The event is hard-to-watch for its simplicity rather than its graphicness, and for the cold indifference of its perpetrators who act on a whim. It takes place almost in silence and the killing (mercifully off-camera) is more because they don’t know what to do next. Mix that in with the terrified stares of Ingeri from afar, and the shell-shock of the younger brother (who vainly tries to bury Karin with dirt before running away), makes a scene devoid of sensationalism but terrible to watch.

It’s reflected in the film’s later act of violence. The brothers having tried to pass off Karin’s blood-stained dress as their (imaginary) sister’s, sell it to Märeta (who instantly recognises a garment she stitched herself, even as she’s asked to admire the handiwork), are locked in the hall while they sleep. Töre’s slaying of them, however, never feels triumphant. Instead, the Christian Töre abandons his faith to embrace pagan revenge. Like a priest before a blood sacrifice he dresses himself in butchery gear, discards a sword for a smaller knife, carefully prepares the room for the brothers to wake and then sits, idol-like, in his chair waiting. This is a damning ritualistic insight into how our faith – the faith Töre was so proud of – can drop away to reveal our vengeful simplicity below.

The fight that ensues feels like something from the nether-regions of hell. One brother is skewered, arms wide, to Töre’s chair. Another is stabbed under Töre’s body weight – shot in a way reminiscent of Karin’s rape, with the flames of the fire dancing between them and the camera – his body left to burn in the fire. Their brother – a child – runs to Märeta for protection, yet Töre hurls him against the wall breaking his neck. There is no triumph. Töre speaks not a word – the brothers die having no idea who he is. Töre is left starring at his trembling hands in shock, as if waking from a dream not recognising the man he has become who turned his back on every article of faith he held dear.

It’s a film that shows the impact of grief and trauma. From the terrified face of the youngest brother – shovelling dirt on a dead body with tear-stained eyes – to Töre’s shell-shocked realisation his daughter is dead. Deep down, people blames themselves. Märeta believes she is being punished for envying Karin’s closeness to her father. Ingeri believes she has cursed Karin to suffer the same shame as her. Töre, perhaps, feels guilt at his own semi-incestuous closeness with his daughter. Why else does he struggle to bring down with his bare hands a new-planted birch tree (in beautifully haunting medium shot), cutting branches from it to flay himself in a sauna before he takes his revenge? It’s both punishment for past and future sins.

This is also a film that challenges us to decide whether brutal revenge is justified. The build-up to the murder of the brothers is very similar to the murder of Karin. A long meal, shared, even with similar food – so similar that the innocent younger brother vomits at the memories it brings back. This young boy is the death of innocence in this world. Betrayed into crime by his vile elders then forced to pay a terrible price for a deed he was powerless to stop and left him deeply distressed. How can we really triumph in Töre’s killing, when we see it performed so violently at such a price?

Bergman tests throughout how far faith goes, and questions what power God has. The film opens with two pleas, to two very different Gods. Ingeri pleads to Odin to punish the virtuous Karin, who in Ingeri’s eyes is a working rebuke for her wedlock-free pregnancy. Töre prays to a Dürer style carved cross for God to keep their household safe. Only one deity delivers: and rightly Töre will plead at the film’s end “You see it God, you see it…you allowed it. I don’t understand you.” Töre has even mirrored the rapists, in murdering an innocent. He repents later, but is a heathen in the moment.

Paganism is strong in The Virgin Spring. But it is not good. Ingeri separates from Karin when she meets a half-blind bridge-keeper, in a house full of ravens, in the wood. The man ticks every box for representing Odin and conveys dark promises of powers beyond mankind. But he is a vile, Devilish figure who takes an impish delight in cruelty and mischief. Ingeri’s departure from him coincides with Karin’s encounter with her killers – as if these demonic sprites had been conjured up by Odin to punish Ingeri by providing her with exactly what she asked for.

Why then is a film so grim, so cold, so difficult and challenging also feel strangely hopeful? Odin has won and Töre has turned his back on Christian faith to embrace cold, merciless, pagan violence. But as Töre pleads for forgiveness a spring bursts forth from below the point where Karin’s head lay. Suddenly, water pours out of the ground. Light bathes the clearing from above. Ingeri washes her face and hands, cleaning symbolically the parts of her that made those pagan pleas. Suddenly, from nowhere, the film presents an intense moment of spiritual hope that I found surprisingly moving. Rarely has something so grim, felt so cleansing at its close. Perhaps viewers need the simple, honest refreshing splash of water to help themselves after. That’s what helps makes The Virgin Spring difficult, uncomfortable but essential.

Summer with Monika (1953)

Bergman’s early kitchen-sink drama, as idealism turns sour after a seemingly blissful Summer

Director: Ingmar Bergman

Cast: Harriet Andersson (Monika), Lars Ekborg (Harry), John Harrysone (Lelle), Georg Skarstedt (Harry’s father), Dagmar Ebbesen (Harry’s aunt), Åke Fridell (Monika’s father), Naemi Briese (Monika’s mother), Åke Grönberg (Harry’s friend)

Summer with Monika is, in many ways, the story of two shots. The first follows Monika (Harriet Andersson) as she strips down and runs across the rocks to the sea during her summer escape from the dullness of life with Harry (Lars Ekborg). It’s the shot that excited a generation of sweaty-palmed gentlemen watching the bizarre exploitation-cut of the film released in the US. The second made auteurs the world over swoon: returned from that summer and trapped in the cramped apartment, childcare life of her parents, Monika goes for an illicit drink with her lover, accepts a cigarette and then turns to stare straight down the camera at us, the shot held for a long minute as all light fades around her, as if challenging us to object to what she is obviously about to do.

Summer with Monika (largely thanks to the first shot) remains Bergman’s most watched film in America. In Stockholm, the children of two working-class families meet in a café and go on a date. Harry works joyless shifts, bullied by bosses and the other staff, in a glass shop. Monika sleeps in the living space of her tiny apartment, where her parents are frequently drunk and indifferent. The two of them chuck it all in to run away to the countryside in Harry’s father’s boat. At first its idyllic, but they can never quite escape the burdens of modern life. When they return, Monika’s pregnancy, a rushed marriage and a tiny apartment sees any dreams they had of youthful freedom drain away.

Bergman’s film feels like the advance guard of the British Kitchen Sink drama. Our two young heroes are full of dreams for a perfect, bohemian life totally different from their parents that neither of them really have the initiative to deliver on. Harry is, at heart, a timid individual – to timid to even smash a glass when he quits his job, instead pushing it as near as he dares to the edge of a shelf and glancing round in fear when it falls. Monika is full of desire for something but even she seems unsure what this is, other than knowing it’s not this.

Together they head into what they want to think – and desperately tell each other – is a perfect summer of utter freedom going where the water takes them in a boat. And at points it is perfect. They drift, relax in the sun, make love. Monika strips down and runs towards the water. The two have a sharp sexual longing for each other. It’s all wildly different from sitting in Harry’s house and hurriedly buttoning their clothes up when they hear his father arrive home early. They have no responsibilities, no requirements, nothing.

From their first meeting together, there is the feeling that they are trying too hard. Both of them wants to see the other as an escape from their own lives. On an early date they watch a classic Hollywood romance at the cinema, but while Monika stares rapt at the screen, Harry seems less engaged – she dreams of a romantic future, he’s basically happy with one where he has Monika. While she wants to plan no further than the next hour, Harry won’t let his mind move on from his long-term dream of becoming an engineer (and the years of study it will require).

They rush together in an impulsive summer, as if trying to hide the fact from themselves that deep down they are unsuited and incompatible. Monika wants to be a free spirit, Harry might enjoy a holiday but always sees himself as taking a place in the world at large. But for a few moments they can enjoy the freedom. Together they flee from a crowded pier to dance alone on a romantic abandoned one. Monika sunbathes on the small boat while Harry steers it. They vow to be together forever, but this romantic moment feels like what it is: a fantasy.

Bergman won’t let us wallow in this romantic fantasy. The drift along the coastline takes place in a tiny boat, with only two suitcases worth of possessions. A fellow tourist attacks their boat, forcing them to defend it (the aftermath is their last moment of passion – before this they were arguing over Harry’s bad dancing). They have very little money for food: they start running out, leading to arguments, scavenging and eventually Monika stealing a roast from a farmhouse after she is caught rifling through the outhouses. She eats this like a savage, tearing flesh from the joint with her teeth and berating Harry for failing to help her (he was off gathering wild fruit – a clear reminder that he is a dutiful but far from exciting hunter-gatherer).

When they return though, it is not to a freedom Monika imagined but the world of her parents. Oppressive, full of responsibility, lacking in joy, every hour spent responsible for a child. Harry starts his training and is rarely seen outside of a suit. Monika is ill-suited to domesticity and bemoans the fact it’s forced upon her. She’s young and she wants the freedom she thought she had been promised – and having her sleep disturbed by a baby in a one-room apartment ain’t it.

And so, we get that defiant stare down the camera. Harriet Andersson is quite extraordinary in this role. It’s arguably the challenging glare that really fired the sexual pistons of the American distributors who re-cut the film into a 60-minute exploitation film (with added insert boob shots of someone else). It’s the stare of a woman who is determined to get what she wants from life and challenges us to judge her. Andersson makes Monika both passionate and challenging, but also vulnerable. She wants tenderness and love, but not at the cost of being trapped in a world where decisions are forced upon her. She’s young and selfish, but also honest and strangely gentle.

Bergman’s work here explodes the simplicity of romantic narratives. Instead, it fits wonderfully with that Kitchen Sink realism, where hopes are worn down by the realities of life and people cling to moments of freedom hoping they will last forever and translate into eternal realities. As Harry (Lard Egbork is very good as this young man constantly trying his best) and Monika increasingly argue, they become more-and-more identical to her parents. Youth eventually gets crushed by the truth of life and dream-like cruises on small boats become long years of childcare and professional training. Heartfelt, challenging and very sad it’s a key early Bergman work.