Thursday, December 9, 2010

Lecter series - unified analysis - part 65: Wrapping up the SOTL hidden plot

CATEGORY: MOVIES **Contains spoilers for The Silence of the Lambs**












Death's-head Hawkmoth (Acherontia atropos).


Back in part 30 of this unified analysis, we speculated some more on the hidden plot in The Silence of the Lambs, insofar as we'd been trying to figure out exactly what's going on with the moths in the movie. Since that post, we've determined that Crawford is working with Lecter (as described in part 54); also, I recently did some research on moth and butterfly symbolism. With this additional information, we can finish up on figuring out the movie's hidden plot.

Recall that Lecter asked Starling if the object found in the West Virginia victim's throat was a butterfly; Starling responds, "Yes - a moth." Later in the movie, Crawford tells Starling by phone that a crate of live caterpillars from Suriname, addressed to a 'Jame Gumb', was stopped at LAX* "two years ago". And, recall that one of the biologists whom Starling consults about the moth cocoon (see screen capture above) says that its species is Acherontia styx (which is native to Asia); we've determined that he's deceiving Starling, and that the species is, in reality, Acherontia atropos, which is from Europe or the Middle East. Since LAX is on the West Coast of the U.S., across the ocean from Asia, it seems that if Gumb wanted to import styx, they would likely come into the U.S. at LAX; then, he could have had such a shipment 'disguised' by having it go indirectly through Suriname (which is in northeastern South America). This implies that Lecter, since he appears to have been expecting Gumb to use butterflies, must have found out from Crawford about the stopped shipment himself at some point in time before the discussion with Starling. Acherontia atropos, which, as mentioned above, is from Europe or the Middle East, would likely come into the U.S. on the East Coast. The biogists tell Starling the moth is A. styx so that if she then tells Lecter this, he will think the stopped crate was a shipment of styx disguised as butterflies from Suriname, and thus, he won't know Gumb is really using atropos (recall from part 30 that the symbolism of atropos is more closely related to what Gumb is specifically doing, than is the symbolism of styx. The symbolism of these two moths is also discussed in part 80 of the analysis of The Silence of the Lambs).


According to the Dictionary of Symbols, the butterfly is a symbol of resurrection.[a] Recall that during his escape, Lecter effectively stages his own death, then 'resurrects' himself (as the Antichrist) in the ambulance. Perhaps the fact that Gumb wanted to 'cheat' Lecter out of his resurrection is being symbolized by Gumb's act of switching from using butterflies, to using moths instead.

The Dictionary also says that the Aztecs considered the butterfly to symbolize "the soul or the breath of life exhaled by the dying. A butterfly fluttering among the flowers represented the soul of the warrior who had fallen on the battlefield"[b] Recall from the analysis of The Silence of the Lambs that Gumb visibly exhales blood just before he dies, and that the wind twirler hanging from above in this scene depicts a butterfly flying among flowers.

The moth, on the other hand, symbolizes "the soul seeking the godhead...attracted like the insect fluttering round the candle until it burns it wings".[c] In recent posts in this analysis, we have symbolically connected Hannibal Lecter with candles and with the Jewish menorah, a special type of candelabrum. That Gumb decided to use moths might symbolize the idea that he himself wanted to become God, or become like God, which is really what Lecter wants to do; then, Gumb switching from butterflies to moths is connected with the fact that he attempts to deceive Lecter - about the true number of victims, and thus about the the metaphorical 'days of creation'. Basically, Gumb is trying to 'have it all' for himself.

Note that it is not necessary for Lecter to have personally known Gumb, or for the two of them to have had a specific pre-arranged plan, for the hidden plot to proceed as has been described; Lecter and Gumb may have only known of each other, through Benjamin Raspail. In fact, if Lecter had never met Gumb, or had not had much direct dealing with him, this would mesh with the fact that Lecter has not sufficiently realized his shadow, which is represented by Gumb (as described in part 55 of this analysis).

A couple of final observations on the hidden plot are in order. First, when theorizing why it is that Gumb would think he could use the small thigh of Clarice Starling for the eighth and final patch of skin for his suit, one must remember that his attempt at creation is a bungling one, and thus it's not completely surprising that he'd at least consider this as a possibility when Starling shows up at his door. In fact, it may even be the case that Lecter knew Gumb was botching things
, and that he sent Starling to Gumb knowing that Gumb would think he could use her thigh; in other words, Lecter sent Starling to Gumb with the idea that Gumb would have an additional reason to want to kill her (other than just that she is investigating the girls' deaths), and thus, that he'd have a reason to let Starling into his home. As we've said, Lecter desires that Starling lose the confrontation with Gumb. Then the question is, how exactly it could be that Lecter knew Gumb was botching things. Perhaps Lecter realized this when he studied the file Starling passed him, and noticed sloppy behavior such as the ineffective weighting down of Frederica Bimmel's body.

Finally, some people may object to my hidden plot theory by stating that the reason Jame Gumb weighted down Bimmel's body was not to trick Lecter, but instead so that the authorities would not be able to find the body, and thus not be able to trace their way to Gumb through Bimmel. However, recall that neither Bimmel's father nor her good friend, Stacy Hubka, seemed to know about Gumb; thus, the only 'tracing' that could have been done was precisely that 'accidentally' done by Starling, to Mrs. Lippmann's house. There is nothing connecting Gumb to Bimmel in the first place, so Gumb's weighting of her body has nothing to do with his not wanting to be traced through her. Concerning the photos in Frederica's music box, it could not have been Gumb who took them, because if Frederica had at any point returned home with any photos Gumb took, she would no doubt have mentioned Gumb to her parents and to Stacy Hubka [Recall Hubka (paraphrasing): "I would have known if Frederica had a boyfriend."] Basically, Gumb 'owned' Frederica from the moment he met her in or near Chicago; at first, the two of them related as lovers or at least friends, then later, after Gumb found out about Mrs. Lipmann's house from Frederica, he kept her captive, then skinned her.

[UPDATE 7/7/11: According to imdb.com, the moths used in the movie are actually Tobacco horn worm moths, carefully 'disguised' to look like Acherontia atropos (Death's-head Hawkmoths).]


*'LAX' is the abbreviated name for Los Angeles International Airport.
a. See note 78.
b. Krickeberg, Walter, 'Les religions des peupels civilises de Mezo-Amerique', in Religions amerindiennes, translated from the German by L. Jospin, Paris, 1962. See note 78.
c. See note 78.

[This is the final post in the Silence of the Lambs 'hidden plot' explanation. You may go to the Silence of the Lambs analysis by clicking here. Otherwise, use the buttons below to continue navigating the unified analysis.]


      

Monday, December 6, 2010

Lecter series - unified analysis - part 64: Trismegistus in the menorah

CATEGORY: MOVIES

We can link our recent discussion of the Jewish menorah (see part 62), to the trinity as embodied in Hermes Trismegistus (part 63), by observing that the Hebrew prophet Zechariah described the menorah which stood in Zerubbabel's Temple as being like a candlestick flanked by two-olive trees, which provided a direct supply of oil, or power, needed for the lamps. As Zechariah saw things, Joshua (the priest) represented the spiritual, and Zerubbabel (the ruler) represented the temporal.[77]

Applying the above to Lecter, one side of the menorah represents Aaron the priest, and the other side represents Solomon the king. The middle light would then represent Socrates the philosopher.

[UPDATE 3/15/11: In total Lecter represents a quaternity, since he represents Trismegistus and the Antichrist.]



      

Friday, December 3, 2010

Hannibal Rising analysis - part 6: Spider and weaving symbolism

CATEGORY: MOVIES










The movie opens with a shot of a spider lurking in
the center of its web.


There are a couple of scenes in Hannibal Rising that open with a shot of a spider in a web. Spider and weaving symbolism are explained in detail in the Dictionary of Symbols:

"The spider is regarded in the first place as a lunar manifestation, devoted to spinning and weaving. While the thread is reminiscent of that of the Fates, as the Koran emphasizes, what is woven is of extreme fragility. 'But verily, frailest of all houses surely is the house of the spider' (Koran 29:40).

"This fragility evokes the fragility of a reality which is no more than illusory and deceptive appearance..."

"The Moon 'weaves' destiny and the spider, spinning its web, is an image of our fate. The Fates themselves were spinsters, weaving the threads of destiny, and they were Moon-deities, too. To weave is to create fresh shapes. 'For to weave is not merely to predestine (anthropologically), and to join together differing realities (cosmologically) but also to create, to make something of one's own substance as the spider does in spinning its web'[a]."

--------------------------

"The spider with its contemptible web also symbolizes the failure of the individual who tries to rival God, the punishment of ambition to ape the creator."

In the analyses of some of the other Lecter movies, it has been shown that one of Lecter's goals is to unite with God; it has also been shown that ultimately, he wants to become the personification of the god Abraxas, whom Carl Jung described as higher than the Christian God and Devil.

"The Bambara...call spiders a class of initiates who have attained 'internalization, the creative power which the individual draws from meditation and intuition'.[b]

"On the other hand, this internalization, suggested by the spider lurking in the middle of its web, provides the analyst with 'an excellent symbol of introversion and Narcissism, the individual swallowed by his or her own centre' (Beaudoin)."[4]

Perhaps it's the case that one thing being symbolized here is that Lecter is a narcissist.


a. Eliade, Mircea, Patterns in Comparative Religion, translated by Rosemary Shead, London and New York, 1958, p. 181.
b. Zahan, Dominique, La dialectique du verbe chez les Bambara, Paris and The Hague, 1963, p. 116.



   

Thursday, December 2, 2010

Hannibal Rising analysis - part 5: Relationship to 'Hansel and Gretel'

CATEGORY: MOVIES

















Hansel and Gretel encounter the cannibalistic witch.


In this post, parallels will be drawn between Hannibal Rising and the fairy tale, Hansel and Gretel. "Hansel and Gretel" (German: Hänsel und Gretel) is a fairy tale of German origin, recorded by the Brothers Grimm and published in 1812. Hansel and Gretel are a young brother and sister threatened by a cannibalistic witch living deep in the forest in a house constructed of cake and bread. The two children save their lives by outwitting her. The tale has been adapted to various media, most notably the opera Hänsel und Gretel (1893) by Engelbert Humperdinck and a stop-motion animated feature film made in the 1950s based on the opera.

Plot
The following summary is based on an 1853 anonymous translation in Household Stories Collected by the Brothers Grimm published by Addey and Co. and reprinted in The Classic Fairy Tales by Iona and Peter Opie in 1972.


Hansel and Gretel are the young children of a poor woodcutter. When a great famine settles over the land, the woodcutter's second wife concocts a plan to take the children into the woods and leave them there to fend for themselves, so that she and her husband, with two fewer mouths to feed, might not starve. The woodcutter opposes the plan but finally, and reluctantly, submits to his wife's scheme. They are unaware that in the children's bedroom, Hansel and Gretel have overheard them. After the parents have gone to bed, Hansel sneaks out of the house and gathers as many white pebbles as he can, then returns to his room, reassuring Gretel that God will not forsake them.

The next day, the family walk deep into the woods and Hansel lays a trail of white pebbles. After their parents abandon them, the children wait for the moon to rise and illuminate the pebbles. They return home safely, much to their stepmother's horror. Once again provisions become scarce and the stepmother angrily orders her husband to take the children further into the woods and leave them there to die. Hansel and Gretel attempt to gather more pebbles, but find the doors locked and escape impossible.

The following morning, the family treks into the woods. Hansel takes a slice of bread and leaves a trail of bread crumbs for them to follow home. However, after they are once again abandoned, they find that the birds have eaten the crumbs and they are lost in the woods. After days of wandering, they follow a beautiful white bird to a clearing in the woods, and discover a cottage built of bread and cakes with windowpanes of clear sugar. Hungry and tired, the children begin to eat the rooftop of the house, when the door opens and a "very old woman" emerges and lures the children inside, with the promise of soft beds and delicious food. Their hostess is a "wicked witch" who waylays children to cook and eat them.

The next morning, the witch locks Hansel in an iron cage in the garden and forces Gretel into becoming a slave. The witch feeds Hansel regularly to fatten him up, but Hansel cleverly offers a bone he found in the cage and the witch feels it, thinking it to be his finger. Due to her blindness, she is fooled into thinking Hansel is still too thin to eat. After weeks of this, the witch grows impatient and decides to eat Hansel, "be he fat or lean."

She prepares the oven for Hansel, but decides she is hungry enough to eat Gretel, too. She coaxes Gretel to the open oven and prods her to lean over in front of it to see if the fire is hot enough. Gretel, sensing the witch's intent, pretends she does not understand what she means. Infuriated, the witch demonstrates, and Gretel instantly shoves the witch into the oven, slams and bolts the door, leaving "the ungodly witch to burn to ashes". Gretel frees Hansel from the cage and the pair discover a vast treasure of precious stones. Putting the jewels into their clothing, the children set off for home. A duck ferries them across an expanse of water and at home they find their father. His wife has died. The father has spent all his days lamenting the loss of his children, and is delighted to see them safe and sound. With the witch's wealth, they all live happily ever after.

-------------------------
First, note the similarity of the names 'Hannibal' and 'Hansel'. If the childhood Hannibal Lecter represents Hansel, then Mischa represents Gretel, and Grutas represents the witch. Of course, in the movie Mischa does not get the upper hand with Grutas. The white bird from the fairy tale may be a dove; the movie depicts Grutas eating what appears to be a pigeon, which is a type of bird related to doves. As we have observed in the analyses of some of the other Lecter movies, either bird may represent the Holy Spirit.
-------------------------

History
Jacob and Wilhelm Grimm heard "Hansel and Gretel" from Dortchen Wild, and published it in Kinder- und Hausmärchen in 1812. In the Grimm tale, the woodcutter and his wife are the biological parents of the children and share the blame for abandoning them. In later editions, some slight revisions were made: the wife is stepmother to the children, the woodcutter opposes his wife's scheme to abandon the children, and religious references are made.
--------------------------
The parallel here is that in Hannibal Rising, Lady Murasaki acts as a stepmother to Hannibal.
--------------------------

Analysis
In The Annotated Classic Fairy Tales, Maria Tatar observes that the witch's end in the oven has been read as portending "the horrors of the
Third Reich". Because the witch is often depicted with "stereotypical Jewish features, particularly in twentieth century illustration", the scene of her death becomes "all the more ominous". Tatar observes that poet Anne Sexton in rewriting "Hansel and Gretel" described the abandonment of the children as "the final solution".[a]


Tatar suggests that in the stepmother's death there is "some kind of inner identity between her and the wicked witch". Tatar observes that while the stepmother gives the children as little to eat as possible, the witch appears to be the soul of generosity with foodstuffs, "[y]et she represents an intensification of the maternal evil at home", for she only feeds the children in order to fatten them up for her next meal.[b]

Max Lüthi observes that the mother or stepmother happens to die when the children have killed the witch has suggested to many commentators that the mother or stepmother and the witch are, in fact, the same woman, or at least that an identity between them is strongly hinted at.[3]
---------------------------
If we go by the theorized correspondence between the mother (or stepmother) and the witch, then perhaps there's some sort of connection between Mrs. Lecter (and/or Lady Murasaki), and Grutas or the Nazis. However, in the movie Mrs. Lecter is killed by the Germans, by stray bullets from an aircraft or by the explosion which occurs when the aircraft crashes into a tank.


a. Tatar 2002, p. 56
b. Tatar 2002, p. 57



   

Disclaimers
1) In certain instances I have determined that the creators of some of the productions analyzed on this blog, and/or the creators of source
material(s) used in the making of these productions, may be making negative statements about certain segments of society. These statements should not be taken as expressing my own personal opinions.

2) I am not now, nor have I ever been, associated in any manner personal or professional with any of the studios, creators, authors, publishers, directors, actors, musicians, writers, editors, crew, staff, agents, or any other persons or entities involved at any stage in the making of any of the media productions or source materials that are analyzed, mentioned, or referenced on this blog.

Copyright Statement
All original material on this blog © 2009, 2010, 2011, 2012 blog author

All borrowed images on cananalyze.blogpsot.com are readily available in various places on the Internet and believed to be in public domain. Images posted are believed to be posted within my rights according to the U.S. Copyright Fair Use Act (Title 17, U.S. Code).

Marcus Aurelius's Meditations - from Wikisource (except where otherwise noted); portions from Wikisource used on this blog are released
under CC-BY-SA.
Saint Augustine's Confessions, City of God, and On the Trinity - all from Wikisource (except where otherwise noted); portions from Wikisource used on this blog are released under CC-BY-SA.
Saint Thomas Aquinas's Summa Theologica and Saint Anselm's Monologion from the Logos Virtual Library, compiled and edited by Darren L. Slider; believed to be in public domain
Emanuel Swedenborg's works from The Internet Sacred Text Archive (except where otherwise noted); believed to be in public domain

If you believe that any material on this blog violates your copyright claim, please notify the blog author via email at thenewdavid@yahoo.com, and a prompt effort will be made to remedy the situation, including removal of the infringing material if necessary.