'Pilgrim's Progress' (1978) and 'Christiana' (1979)

Ken Anderson made two interesting film versions of John Bunyan's The Pilgrim's Progress from This World to That Which Is to Come; Delivered under the Similitude of a Dream (1678), parts one and two.  He streamlines and slightly alters the story lines and projects the "enemy of your soul" as a semi-comical but still-menacing Devil, aided by three imps in Christiana -- in the simple style of a Medieval morality play. 

Pilgrim's Progress has the whimsical production values of an episode of Captain Kangaroo, with significant improvements however in Christiana. 

What others might find laughable in technical shortcomings, I find endearing. 

Both movies were filmed in Northern Ireland. Liam Neeson's in his first big celluloid roles is fabulous, providing a calm, assuring presence while mellifluously delivering his lines.

Anderson adopts the use of one actor to play several characters -- the Devil in many guises, and the Good impulse in different people. 

Mr. Great-heart (Neeson) is akin to a bodhisattva (in Buddhism) -- he stays in the world to help people become more enlightened and reach their final goal on pilgrimage.  

Neeson also plays The Evangelist, Help, Mr. Good Will, Mr. Interpreter, Faithful, and even, as in a vision, Jesus Christ crucified. 

I also like Jenny Cunningham as Christiana -- a calm, sympathetic portrayal. Anderson uses her friend Mercy as a representative of the more typical person as she wobbles back and forth between good (moving toward self-actualization) impulses and bad ones (self-sabotage).

The use of one actor to play different characters is sometimes used as a device in soap operas and movies (including The Wizard of Oz), but in these two films Anderson goes full tilt, as if to say that many people are of the same archetype or disposition, avatars of forces "in the world but not of the world."  

What think ye of this strange device? 

Overall, these film "visualizations" are wonderful jaunts that can be seen through several filters ranging from psychology, theology, philosophy, folk tale and mythology. However, beware the creepy use of repetitive voiceover whisperings from time to time.  

Finally, to compare again with The Wizard of Oz, there is a difference in outlook.

Wizard of Oz: there's no place like home.
Pilgrim's Progress: there's no place like heaven.
Wizard of Oz: trek from tornadic whirlwind to the Emerald City.
Pilgrim's Progress: pilgrimage from the City of Destruction to the Celestial City. 

In The Wizard of Oz, Dorothy awakens to herself as if from a dream, at home, with better self-understanding. 

In Christiana, Christiana says good-bye to friends and family and crosses the River of Death to reach the Celestial City, never to return.  

Today's Rune: The Warrior. 

John Bunyan's 'Christiana: The Pilgrim's Progress,' Part the Second (1678)

John Bunyan, The Pilgrim's Progress from This World to That Which Is to Come; Delivered under the Similitude of a Dream. (Wordsworth's Classics of World Literature). Ware, Hertfordshire: Wordsworth Editions Limited, 1996 edition; originally published in 1678.  

In which we focus on Christiana, the sequel to the first part. In this case, the sequel is better than the original. It builds on the first, but adds everything but the kitchen sink, with plenty of excitement along the way. Here, the main protagonist is Christiana as she leads her crew on pilgrimage from the City of Destruction toward the Celestial City. 

Early on, Bunyan prepares us for his style of writing (page 138):

But some there be that say, He laughs too loud;
And some do say, His head is in a cloud.
Some say, His words and stories are so dark,
They know not how, by them, to find his mark.

In Christiana, we are introduced to many strong or bizarro characters, which will remind at least some readers of The Wizard of Oz. They range from Mr. Fearing to Mr. Great-heart, from Mercy to Mr. Despondency, from Giant Despair to Bloody-man, from Maul to Slay-good, from the Shining Ones to Madam Bubble. Many of these or characters much like them still walk among us in the 21st century. Why just the other day I saw Professor Weirdbeard and Mr. Bun. 

I continue to be fascinated by bits and ideas from The Pilgrim's Progress that continue to float around 338 years down the road -- though we may rarely now wonder of from whence they come -- things like Vanity Fair and House Beautiful, expressions like "naughty ones," "[for] the time being," "sweet heart" (now "sweetheart"), "God speed" (now "Godspeed") and "three leaps for joy" (now "leap for joy.")* 

As for generous treats of wine, food, jewelry and other surprising delights allowed by Bunyon in Christiana, there's plenty more for a future post.

Today's Rune: Fertility.   

*(For these in context, see pages 156, 160, 168, 170, 173, 254).  

Every Jot and Tittle: John Bunyan's 'The Pilgrim's Progress,' Part the First (1678)

John Bunyan: The Pilgrim's Progress in the Similitude of a Dream (i.e. Part the First, 1678). 

Fun book, sort of like a Protestant Christian version of Dante's Divine Comedy, particularly The Purgatorio and Paradiso (1320). 

Even though the stakes are high (The Lady or the Tiger? Heaven or Hell?), we're so accustomed to apocalyptic stories (super heroes, politics, conspiracy theories, zombies), the plot is less interesting than it must have been in 1678. There are some cool touches such as a river that must be crossed in faith, or you will drown; and, outside the gates to the City Upon the Hill (The Celestial City), a trap-door that could drop you straight to Hell just when you think you're about to enter Paradise. However, what makes this particularly enduring and fun is the language. 

From my notes, some examples that impressed me, via The Pilgrim's Progress from This World to That Which Is to Come; Delivered under the Similitude of a Dream. (Wordsworth's Classics of World Literature). Ware, Hertfordshire: Wordsworth Editions Limited, 1996 edition. 

Let's start with "the apology," (page 2):

And some said, Let them live; some, Let them die;
Some said, John, print it; others said, Not so;
Some said, it might do good; others said, No.

Anther little ditty (page 38):

Difficulty is behind, Fear is before,
Though he's got on the hill, the lions roar;
A Christian man is never long at ease,
When one fright's gone, another doth him seize.

"Then said Hopeful, Where are we now?"(page 91) ~ a very existential question, often worth asking regardless of station or circumstance. 

Ditto: "Then I thought that it is easier going out of the way, when we are in, than going in when we are out." (pages 91-92).

"Now, Giant Despair had a wife, and her name was Diffidence." (page 92).

Memorable discussion of suicide (see Albert Camus): "My soul chooseth strangling rather than life, and the grave is more easy for me than the dungeon." (page 93). The peregrines opt against suicide, however: "The time may come that may give us a happy release; but let us not be our own murderers." (page 94).

Christian with the Shield of Faith -- William Blake, 1820s

"Is the way safe or dangerous?"
"Safe for those for whom it is to be safe; but the transgressors shall fall within." (page 97).

"And did you think yourself well then?"
"Yes, for a while; but at the last, my trouble came tumbling upon me again, and that over the neck of all my reformations." (page 112). Applicable to an endless number of things -- human nature.

"Concerning that book, that every jot and tittle thereof stood firmer than heaven and earth." (page 114).

And that, my friends, is every jot and tittle of what I have to say for this post. Adieu, and ciao for now.

Today's Rune: Breakthrough.