Sometimes we suspect, and sometimes rightly, that our memory has improved a picture—that imaginatively we made it what we knew it could have been or should have been—and, fearing this, we may prefer memory to new contact. We’ll remember it better if we don’t see it again—we’ll remember what it meant to us. The nostalgia we may have poured over a performer or over our recollections of a movie has a way of congealing when we try to renew the contact. But sometimes the experience of reseeing is wonderful—a confirmation of the general feeling that was all that remained with us from childhood. And we enjoy the fresh proof of the rightness of our responses that reseeing the film gives us. We reëxperience what we once felt, and memories flood back. Then movies seem magical—all those madeleines waiting to be dipped in tea. What looks bad in old movies is the culture of which they were part and which they expressed—a tone of American life that we have forgotten. When we see First World War posters, we are far enough away from their patriotic primitivism to be amused at the emotions and sentiments to which they appealed. We can feel charmed but superior. It’s not so easy to cut ourselves off from old movies and the old selves who responded to them, because they’re not an isolated part of the past held up for derision and amusement and wonder. Although they belong to the same world as stories in Liberty, old radio shows; old phonograph records, an America still divided between hayseeds and city slickers, and although they may seem archaic, their pastness isn’t so very past. It includes the last decade, last year, yesterday.
Though in advertising movies for TV the recentness is the lure, for many of us what constitutes the attraction is the datedness, and the earlier movies are more compelling than the ones of the fifties or the early sixties. Also, of course, the movies of the thirties and forties look better technically, because, ironically, the competition with television that made movies of the fifties and sixties enlarge their scope and their subject matter has resulted in their looking like a mess in the box—the sides of the image lopped off, the crowds and vistas a boring blur, the color altered, the epic themes incongruous and absurd on the little home screen. In a movie like “The Robe,” the large-scale production values that were depended on to attract TV viewers away from their sets become a negative factor. But even if the quality of the image were improved, these movies are too much like the ones we can see in theatres to be interesting at home. At home, we like to look at those stiff, carefully groomed actors of the thirties, with their clipped, Anglophile stage speech and their regular, clean-cut features—walking profiles, like the figures on Etruscan vases and almost as remote. And there is the faithless wife—how will she decide between her lover and her husband, when they seem as alike as two wax grooms on a wedding cake? For us, all three are doomed not by sin and disgrace but by history. Audiences of the period may have enjoyed these movies for their action, their story, their thrills, their wit, and all this high living. But through our window on the past we see the actors acting out other dramas as well. The Middle European immigrants had children who didn’t speak the king’s English and, after the Second World War, didn’t even respect it so much. A flick of the dial and we are in the fifties amid the slouchers, with their thick lips, shapeless noses, and shaggy haircuts, waiting to say their lines until they think them out, then mumbling something that is barely speech. How long, O Warren Beatty, must we wait before we turn back to beautiful stick figures like Phillips Holmes?
We can take a shortcut through the hell of many lives, turning the dial from the social protest of the thirties to the films of the same writers and directors in the fifties—full of justifications for blabbing, which they shifted onto characters in oddly unrelated situations. We can see in the films of the forties the displaced artists of Europe—the anti-Nazi exiles like Conrad Veidt, the refugees like Peter Lorre, Fritz Kortner, and Alexander Granach. And what are they playing? Nazis, of course, because they have accents, and so for Americans—for the whole world they become images of Nazi brutes. Or we can look at the patriotic sentiments of the Second World War years and those actresses, in their orgies of ersatz nobility, giving their lives—or, at the very least, their bodies—to save their country. It was sickening at the time; it’s perversely amusing now—part of the spectacle of our common culture.
Probably in a few years some kid watching “The Sandpiper” on television will say what I recently heard a kid say about “Mrs. Miniver”: “And to think they really believed it in those days.” Of course, we didn’t. We didn’t accept nearly as much in old movies as we may now fear we did. Many of us went to see big-name pictures just as we went to “The Night of the Iguana,” without believing a minute of it. The James Bond pictures are not to be “believed,” but they tell us a lot about the conventions that audiences now accept, just as the confessional films of the thirties dealing with sin and illegitimacy and motherhood tell us about the sickly-sentimental tone of American entertainment in the midst of the Depression. Movies indicate what the producers thought people would pay to see—which was not always the same as what they would pay to see. Even what they enjoyed seeing does not tell us directly what they believed but only indirectly hints at the tone and style of a culture. There is no reason to assume that people twenty or thirty years ago were stupider than they are now. (Consider how we may be judged by people twenty years from now looking at today’s movies.) Though it may not seem obvious to us now, part of the original appeal of old movies—which we certainly understood and responded to as children—was that, despite their sentimental tone, they helped to form the liberalized modern consciousness. This trash—and most of it was, and is, trash—probably taught us more about the world, and even about values, than our “education” did. Movies broke down barriers of all kinds, opened up the world, helped to make us aware. And they were almost always on the side of the mistreated, the socially despised. Almost all drama is. And, because movies were a mass medium, they had to be on the side of the poor.
Nor does it necessarily go without saying that the glimpses of something really good even in mediocre movies—the quickening of excitement at a great performance, the discovery of beauty in a gesture or a phrase or an image—made us understand the meaning of art as our teachers in art-appreciation courses never could. And—what is more difficult for those who are not movie lovers to grasp—even after this sense of the greater and the higher is developed, we still do not want to live only on the heights. We still want that pleasure of discovering things for ourselves; we need the sustenance of the ordinary, the commonplace, the almost-good as part of the anticipatory atmosphere. And though it all helps us to respond to the moments of greatness, it is not only for this that we want it. The educated person who became interested in cinema as an art form through Bergman or Fellini or Resnais is an alien to me (and my mind goes blank with hostility and indifference when he begins to talk). There isn’t much for the art-cinema person on television; to look at a great movie, or even a poor movie carefully designed in terms of textures and contrasts, on television is, in general, maddening, because those movies lose too much. (Educational television, though, persists in this misguided effort to bring the television viewer movie classics.) There are few such movies anyway. But there are all the not-great movies, which we probably wouldn’t bother going to see in museums or in theatre revivals—they’re just not that important. Seeing them on television is a different kind of experience, with different values—partly because the movie past hasn’t been filtered to conform to anyone’s convenient favorite notions of film art. We make our own, admittedly small, discoveries or rediscoveries. There’s Dan Dailey doing his advertising-wise number in “It’s Always Fair Weather,” or Gene Kelly and Fred Astaire singing and dancing “The Babbitt and the Bromide” in “Ziegfeld Follies.” And it’s like putting on a record of Ray Charles singing “Georgia on My Mind” or Frank Sinatra singing “Bim Bam Baby” or Elisabeth Schwarzkopf singing operetta, and feeling again the elation we felt the first time. Why should we deny these pleasures because there are other, more complex kinds of pleasure possible? It’s true that these pleasures don’t deepen, and that they don’t change us, but maybe that is part of what makes them seem our own—we realize that we have some emotions and responses that don’t change as we get older.
People who see a movie for the first time on television don’t remember it the same way that people do who saw it in a theatre. Even without the specific visual loss that results from the transfer to another medium, it’s doubtful whether a movie could have as intense an impact as it had in its own time. Probably by definition, works that are not truly great cannot be as compelling out of their time. Sinclair Lewis’s and Hemingway’s novels were becoming archaic while their authors lived. Can “On the Waterfront” have the impact now that it had in 1954? Not quite. And revivals in movie theatres don’t have the same kind of charge, either. There’s something a little stale in the air, there’s a different kind of audience. At a revival, we must allow for the period, or care because of the period. Television viewers seeing old movies for the first time can have very little sense of how and why new stars moved us when they appeared, of the excitement of new themes, of what these movies meant to us. They don’t even know which were important in their time, which were “hits.”
But they can discover something in old movies, and there are few discoveries to be made on dramatic shows produced for television. In comedies, the nervous tic of canned laughter neutralizes everything; the laughter is as false for the funny as for the unfunny and prevents us from responding to either. In general, performances in old movies don’t suffer horribly on television except from cuts, and what kindles something like the early flash fire is the power of personality that comes through in those roles that made a star. Today’s high-school and college students seeing “East of Eden” and “Rebel Without a Cause” for the first time are almost as caught up in James Dean as the first generation of adolescent viewers was, experiencing that tender, romantic, marvellously masochistic identification with the boy who does everything wrong because he cares so much. And because Dean died young and hard, he is not just another actor who outlived his myth and became ordinary in stale roles—he is the symbol of misunderstood youth. He is inside the skin of moviegoing and television-watching youth—even educated youth—in a way that Keats and Shelley or John Cornford and Julian Bell are not. Youth can respond—though not so strongly—to many of our old heroes and heroines: to Gary Cooper, say, as the elegant, lean, amusingly silent romantic loner of his early Western and aviation films. (And they can more easily ignore the actor who sacrificed that character for blubbering righteous bathos.) Bogart found his myth late, and Dean fulfilled the romantic myth of self-destructiveness, so they look good on television. More often, television, by showing us actors before and after their key starring roles, is a myth-killer. But it keeps acting ability alive.
There is a kind of young television watcher seeing old movies for the first time who is surprisingly sensitive to their values and responds almost with the intensity of a moviegoer. But he’s different from the moviegoer. For one thing, he’s housebound, inactive, solitary. Unlike a moviegoer, he seems to have no need to discuss what he sees. The kind of television watcher I mean (and the ones I’ve met are all boys) seems to have extreme empathy with the material in the box (new TV shows as well as old movies, though rarely news), but he may not know how to enter into a conversation, or even how to come into a room or go out of it. He fell in love with his baby-sitter, so he remains a baby. He’s unusually polite and intelligent, but in a mechanical way—just going through the motions, without interest. He gives the impression that he wants to withdraw from this human interference and get back to his real life—the box. He is like a prisoner who has everything he wants in prison and is content to stay there. Yet, oddly, he and his fellows seem to be tuned in to each other; just as it sometimes seems that even a teen-ager locked in a closet would pick up the new dance steps at the same moment as other teen-agers, these television watchers react to the same things at the same time. If they can find more intensity in this box than in their own living, then this box can provide constantly what we got at the movies only a few times a week. Why should they move away from it, or talk, or go out of the house, when they will only experience that as a loss? Of course, we can see why they should, and their inability to make connections outside is frighteningly suggestive of ways in which we, too, are cut off. It’s a matter of degree. If we stay up half the night to watch old movies and can’t face the next day, it’s partly, at least, because of the fascination of our own movie past; they live in a past they never had, like people who become obsessed by places they have only imaginative connections with—Brazil, Venezuela, Arabia Deserta. Either way, there is always something a little shameful about living in the past; we feel guilty, stupid—as if the pleasure we get needed some justification that we can’t provide.
For some moviegoers, movies probably contribute to that self-defeating romanticizing of expectations which makes life a series of disappointments. They watch the same movies over and over on television, as if they were constantly returning to the scene of the crime—the life they were so busy dreaming about that they never lived it. They are paralyzed by longing, while those less romantic can leap the hurdle. I heard a story the other day about a man who ever since his school days had been worshipfully “in love with” a famous movie star, talking about her, fantasizing about her, following her career, with its ups and downs and its stormy romances and marriages to producers and agents and wealthy sportsmen and rich businessmen. Though he became successful himself, it never occurred to him that he could enter her terrain—she was so glamorously above him. Last week, he got a letter from an old classmate, to whom, years before, he had confided his adoration of the star; the classmate—an unattractive guy who had never done anything with his life and had a crummy job in a crummy business—had just married her.
