“The Sacrifice” was shot in Sweden, on the island of Faro, which was the same locales Ingmar Bergman went to shoot most of his films. The films cinematography was by Bergman frequent cinematographer Sven Nykvist, and the films lead was frequent Bergman actor Erland Josephson. “The Sacrifice” in many ways feels like a work by Ingmar Bergman, as it touches on many familiar existential themes about the anxieties and panics we must confront about mortality, psychological torment, and other crises and fears our world must face. By watching “The Sacrifice” you can’t deny how uncannily close the similarities are in this film with Bergman, who was a master. Tarkovsky was also a master, who seemed to be using Bergman’s tools to craft his own work of art about human frailty and mortality.
Alexander, who has mostly lived a selfish and detached world begins to realize what the planet and humanity as to offer. He realizes that future generations will no longer experience the beauty he witnessed in life. Once Alexander makes the deal with God, he wakes up from the nightmare. Everything seems to return to its pre-war state, free of nuclear annihilation and war that has doomed the planet. Yet, Alexander continues to carry out his promise to God to extricate future warfare catastrophes. The film is a deeply philosophical parable that uses so much great artistry and beauty to capture Tarkovsky’s impressionistic take on humanity. Every long take, tracking shot, and exquisite composition is astonishingly staged and rendered with rich elegance.
“The Sacrifice” is truly an absorbing and deeply involving film that requires your own imagination and views on the world. The closest film that comes to mind to this unforgettable experience is Lars von Trier’s 2011 masterpiece “Melancholia”, that was also about a cosmic cataclysm that is way out of its characters hands. While “The Sacrifice” felt like Tarkovsky’s farewell because it was, it is still a remarkable final film that is perhaps Tarkovsky’s greatest achievement of his fascinating filmography. A bold statement I know, since “Mirror” (1975), and “Stalker” (1978) are every bit as masterfully made and essential. The beauty and brilliance of “The Sacrifice” is how Tarkovsky not only invites you into his own psyche and panics, he invites the viewer to participate their own anxieties and experiences of what everything means. This is easily one of the finest films from the 1980’s that demands even greater spotlight.
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I wouldn’t quite call it Tarkovsky’s best work, I mean how can one top Stalker or Mirror? It is quite unforgettable, and I agree Melancholia owes much of its high-concept towards The Sacrifice. We all know Von Trier was a huge fan of his work.
That’s not what the film’s about. It’s to do with whether Alexander is mad, or whether, and as the film takes exceptional and lengthy pains to portray, a nuclear war has indeed begun and only his prayer and his promise halts it, after which he must carry out the eponymous sacrifice of all his possessions, his house and home and all he has, or God will permit the destruction of the world to go ahead, and time will unravel uninterrupted by any prayer or plea; the death of the world will come to pass. He will have betrayed his God, the world, humanity and his soul, and betrayed them in the teeth of watching God’s answer and the reversal of reality to accommodate his pledge. These are the stakes; THAT is the question.
So the film turns on this query: have we been watching an extended delusion, or is it just the way all prophets and divine seers, visionaries, are regarded and their sacrifices gone unnoticed in the same way? Alexander isn’t hailed as the man who made the nuclear war disappear, for no one has any recollection that it happened and was forestalled – a huge part of the film, therefore, in which we got to know many characters, has to be completely false to make sense of the ending, unless they’re all suffering from collective amnesia, which would fit, as to leave no trace of the horrors time must be put back to before anything happened – but with this double interpretation in mind, he is carted off in an ambulance as a mad person, and evidently he’s been subject to these sorts of seizures before, so it’s not a consequence of divine visitation but dementia, or so we are compelled to regard it, viewing the scenario now from the outside, and not inside and within Alexander’s own mind and privileged perspective. He is now a figure of ridicule, a geriatric in a dressing gown who’s destroyed his own property. And that’s Tarkovsky’s final word on the matter, leaving the viewer in frustrated torture: are we to continue to identify with the noble man who carried out his promise once the danger appeared to have passed and the world returned to normal, when he had the opportunity to forget his most sacred promise and banish us all to Kingdom come – or laugh at a fool who just burnt his house down, whose consciousness we are no longer privy to and no longer privy to the burden it lays on us, no longer privy to the looming devastation and the inquisition of Man by God, just the rumbling drone of man by mundane man, and it is to the latter we plight our troth in banal haste. Are we doomed to forget this fast? Are we this insincere?
The meaning, then, is not at all a meditation on death or the way advancing old age affects people, or a general comment on ‘human frailty and mortality’ (which is what you said, along with drawing similarities to Bergman without ever saying, aside from aesthetics, what analogous content Bergman, in any one of his films, addresses, because you never address, precisely, the content of THIS one); rather, a meticulous examination of the artist: he sees what others do not and is ridiculed for his pains; his grand sacrifice is stupidity, violation, insanity: which is the reality, what is true, how can we ever know, is this misunderstanding in some sense purposeful: if you bargain with God, it is not God who will never believe you but your impious fellow men, and THAT is the abyss into which you are cast – ‘the gods are just, and of our pleasant vices make instruments to plague us’ – don’t befriend humans if you want to be friends with God, and don’t make films for mortal eyes to misinterpret. The Sacrifice is painfully and obviously Tarkovsky’s sacrifice: I agree, a complex and mysterious realm but one that does at least deserve an acknowledgement of the basic question it asks, on which hangs the meaning of every minute that precedes its final scene, emptying out all our previous preconceptions and turning the audience into the subject matter, failing to remain constant and as limp in the hands of art as the hands of God. Because we are witness both to the original destruction, Alexander’s most desperate promise, and his divine answer, pushing back the end of the world and returning it to the everyday – and then to the later, somewhat bumbling burning of the house and the humiliating chasing of the old man by an ambulance crew – a King Lear type vision of the grotesque, though Shakespeare never leaves his character adrift and risible to us as well as to himself as Tarkovsky does – two films in one, in a way: here the voice of God and the precarious devotion of his tormented subject, there the myth of reality and the sad charade of a lunatic with Alzheimers – you never mention this, or how it is THIS question on which the film eternally spins. Who or what are we to believe? Has Alexander just saved the world or is he an idiot? Is Tarkovsky, by charging us with our easy move from belief to disbelief, mocking our inability to tell the difference, even when we know, between a transaction with the Eternal and a delusional psychotic?
Did you just miss that bit?
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