The Virgin Spring

The Virgin Spring (aka Jungfrukällan) (Ingmar Bergman, 1960) The 1961 winner for the Best Foreign Film is one of the most stark in the filmography of Ingmar Bergman. Much criticized and censored in the U.S. when it was first released, it is a surprising gut-punch of a film that takes on the themes of violence, revenge, jealousy and guilt in a way that goes against the grain of Bergman's more esoteric films, and feels more like an exploitation film...with a conscience, sitting somewhere in the storytelling territory between myth and mysticism and the grim and the fairy-tale. With a dash of religious conflict as a chaser.   

I remember it as a film being offered for a showing at my local High School and being told—in no uncertain terms by my parents—that I would no way, no how be allowed to see that film. The Seven Samurai, sure, I could see that one. But, not The Virgin Spring.

Frankly, seeing it recently, I can't blame them all that much. Bergman's film would have knocked me for a loop. As it did so many. 

Based on a legend (and subsequent ballad "Töres döttrar i Wänge") of the building of the church in Kärna in medieval Sweden, and the reasons behind it, Bergman tells the story of Töre (Max von Sydow), a landed farmer in the 14th century. Proud, prosperous, Christian, but not so arrogant that you wouldn't find him also working with his servants in the field, he would seem to have it all: married to Märete (Birgitta Valberg), his second wife and their daughter Karin (Birgitta Pettersson) and foster daughter Ingeri (Gunnel Lindblom).

The two girls couldn't be more different ("as different as rose and thorn" Märete says)—Ingeri is dark and treated as a servant, and not much respected as she is quite pregnant, while the favored daughter, Karin, is blonde and pampered and indulged—perhaps too much. Great pride is taken in Karin, especially by Töre, while his wife's is measured by an adult parent's guarded judgement. It is a grand day for the Töre's; Karin is to take candles they have made to the church for the Virgin, and although Karin feigns sickness—to get out of going to church—she is only too happy to go proudly in her silken yellow shift (sewed by fifteen maidens!), Sunday skirt and blue cape (oh, and the white stocking and the blue shoes with the pearls!), like royalty.

Karin insists that Ingeri go with her (as she never gets off the farm) and the journey is a day's ride, but she doesn't know of her step-sister's animosity towards her and that Ingeri has secretly prayed to the god Odin to come to her aid—what that might entail isn't made explicit, but it's quite possible that he heard. Fording a river, they come across a mill attended by a wizened old man (Axel Slangus), answering to no name: "I hear what I want to hear and see what I want to see." he tells Ingeri while Karin travels onward towards the church. "I hear what men whisper in secret and see what they think no one sees." He has cures for Ingeri and he professes to hearing "three dead men riding north" and invites her to hear what he hears. As he has heard her.

Already superstitious, Ingeri flees from the old man, following—against her best instincts—Karin into the dark forest. But, what she sees freezes her in her tracks. Three goat-herders have prevailed upon the kind-hearted Karin to stop and she invites them to eat the meal packed for her journey, but by the time Ingeri has reached her, they've attacked her, raping and then bludgeoning her to death, stealing her fine raiments and escaping into the forest. The rock Ingeri had planned to throw at the villains to stop them falls uselessly from her hands.

This is brutal stuff. And the film will only get more brutal as it goes along, as the film delves into the revenge for the act, but it's not one that comes from the heavens unless one believes that there are no coincidences. If that were so, it could be God or Odin or Fate that propels the film darker into an abyss of revenge and murder, but those entities seem to merely listen to the one-sided conversations of the beings that enjoin them. They are mute for all the homage paid.

But, not entirely.

 

If the pagan god of Odin makes an appearance, the Christian god is given equal time, through iconography and one apparent miracle, although not one to affect  the actions of the characters or the outcomes of things in the tale. Those are entirely the responsibility on the human figures, influenced or not by any deity.

I'm not one for revenge stories, which, given the absence of any sort of divine retribution, The Virgin Spring is. I don't find triumph or even satisfaction in them. For one thing I don't buy the math. "Eye" doesn't always equal "Eye". And I think for any retribution there is always a cost, even an invisible one. At least, there should be. But, The Virgin Spring, for all its measured coolness, boasts some of the most visceral acts of revenge ever put on the screen, no matter how much slaughter one has seen in movies. In part this is due to von Sydow's performance, which usually is noteworthy for its stillness and its internal strength. But not here. Töre seems ready to erupt at any time, whether from boastful pride or his own horror at what he finds himself capable of.

Von Sydow's performances are always imbued with spine, but in this, with all of its violent actions, he seems, ironically, more vulnerable, more capable of shame, of guilt, and penitence. The lip quivers, the hands shake, as if the revenge itself has affected him as well as his victims. But, then guilt and shame are major emotions in The Virgin Spring where everybody seems to be a victim...by their own hands or the hands of others, even if its the hands of Fate.

Later in his life and career Bergman would look back on The Virgin Spring and call it "a wretched imitation of Kurosawa." Imitation in themes and technique, maybe...but as unique and devastating as the Master would have made it half a world away.

Ingmar Bergman—film fan—checking out "Bruce" the shark

on the set of Jaws.