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«Kracauer, Siegfried. “Caligari” in The Cabinet of Dr. Caligari. Texts, Contexts, Histories. ed. Mike Budd. New Brunswick: Rutgers UP, 1990. ...»

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Kracauer, Siegfried. “Caligari” in The Cabinet of Dr. Caligari. Texts, Contexts, Histories. ed.

Mike Budd. New Brunswick: Rutgers UP, 1990. 241-255.

The Czech Hans Janowitz, one of the two authors of the film Das Cabinet des Dr. Caligari

(The Cabinet of Dr. Caligari), was brought up in Prague–that city where reality fuses with

dreams, and dreams turn into visions of horror.1 One evening in October 1913 this Young

poet was strolling through a fair at Hamburg, trying to find a girl whose beauty and manner had attracted him. The tents of the fair covered the Reeperbahn, known to any sailor as one of the world’s chief pleasure spots. Nearby, on the Holstenwall, Lederer’s gigantic Bismarck monument stood sentinel over the ships in the harbor. In search of the girl, Janowitz followed the fragile trail of a laugh that he thought hers into a dim park bordering the Holstenwall.

The laugh, which apparently served to lure a young man, vanished somewhere in the shrubbery. When, a short time later, the young man departed, another shadow, hidden until then in the bushes, suddenly emerged and moved along–as if on the scent of that laugh.

Passing this uncanny shadow, Janowitz caught a glimpse of him: he looked like an average bourgeois. Darkness reabsorbed the man and made further pursuit impossible. The following day big headlines in the local press announced: “Horrible sex crime on the Holstenwall!

Young Gertrude... murdered.” An obscure feeling that Gertrude might have been the girl of the fair impelled Janowitz to attend the victim’s funeral. During the ceremony he suddenly had the sensation of discovering the murderer, who had not yet been captured. The man he suspected seemed to recognize him, too. It was the bourgeois–the shadow in the bushes.

Carl Mayer, co-author with Janowitz of Caligari, was born in the Austrian provincial capital of Graz, where his father, a wealthy businessman, would have prospered had he not been obsessed by the idea of becoming a “scientific” gambler. In the prime of life he sold his property, went, armed with an infallible “system,” to Monte Carlo, and reappeared a few months later in Graz, broke. Under the stress of this catastrophe, the monomaniac father turned the sixteen-year-old Carl and his three younger brothers out into the street and finally committed suicide. A mere boy, Carl Mayer was responsible for the three children. While he toured through Austria, peddling barometers, singing in choirs, and playing extras in peasant theaters, he became increasingly interested in the state. There was no branch of theatrical production that he did not explore during those years of nomadic life–years full of experiences that were to be of immense use in his future career as a film poet. At the beginning of the war, the adolescent made his living by sketching Hindenburg portraits on postcards in Munich cafes. Later in the war, Janowitz reports, he had to undergo repeated examinations of his mental condition. Mayer seems to have been very embittered against the high-ranking military psychiatrist in charge of his case.

The war was over. Janowitz, who from its outbreak had been an officer in an infantry regiment, returned as a convinced pacifist, animated by hatred of an authority that had sent millions of men to death. He felt that absolute authority was bad in itself. He settled in Berlin, met Carl Mayer there, and soon found out that this eccentric young man, who had never before written a line, shared his revolutionary moods and views. Why not express them on the screen?

Intoxicated with Wegener’s films, Janowitz believed that this new medium might lend itself to powerful poetic revelations. As youth will, the two friends embarked on endless discussions that hovered around Janowitz’s Holstenwall adventure as well as Mayer’s mental duel with the psychiatrist. These stories seemed to evoke and supplement each other. After such discussions the pair would stroll through the night, irresistibly attracted by a dazzling and clamorous fair on Kantstrasse. It was a bright jungle, more hell than paradise, but a paradise to those who had exchanged the horror of war for the terror of want. One evening, Mayer dragged his companion to a sideshow by which he had been impressed. Under the title “Man or Machine” it presented a strong man who achieved miracles of strength in an apparent stupor. He acted as if he were hypnotized. The strangest thing was that he accompanied his feats with utterances that affected the spellbound spectators as pregnant forebodings.

Any creative process approaches a moment when only one additional experience is needed to integrate all elements into a whole. The mysterious figure of the strong man supplied such an experience. On the night of this show the friends first visualized the original story of Caligari.

They wrote the manuscript in the following six weeks. Defining the part each took in the work, Janowitz calls himself “the father who planted the seed, and Mayer the mother who conceived and ripened it.” At the end, one small problem arose: the authors were at a loss as to what to christen their main character, a psychiatrist shaped after Mayer’s archenemy during the war. A rare volume, Unknown Letters of Stendhal, offered the solution. While Janowitz was skimming through this find of his, he happened to notice that Stendhal, just come from the battlefield, met at La Scala in Milan an officer named Caligari. The name clicked with both authors.

Their story is located in a fictitious North German town near the Dutch border, significantly called Holstenwall. One day a fair moves into the town, with merry-go-rounds and sideshows– among the latter that of Dr. Caligari, a weird, bespectacled man advertising the somnambulist Cesare. To procure a license, Caligari goes to the town hall, where he is treated haughtily by an arrogant official. The following morning this official is found murdered in his room, which does not prevent the townspeople from enjoying the fair’s pleasures. Along with numerous onlookers, Francis and Alan–two students in love with Jane, a medical man’s daughter–enter the tent of Dr. Caligari and watch Cesare slowly stepping out of an upright, coffinlike box.

Caligari tells the thrilled audience that the somnambulist will answer questions about the future. Alan, in an excited state, asks how long he has to live. Cesare opens his mouth; he seems to be dominated by a terrific, hypnotic power emanating from his master. “Until dawn,” he answers. At dawn Francis learns that his friend has been stabbed in exactly the Same manner as the official. The student, suspicious of Caligari, persuades Jane’s father to assist him in an investigation. With a search warrant the two force their way into the showman’s wagon and demand that he end the trance of his medium. However, at this very moment they are called away to the police station to attend the examination of a criminal who has been caught in the act of killing a woman, and who now frantically denies that he is the pursued serial murderer.

Francis continues spying on Caligari and, after nightfall, secretly peers through a window of the wagon. But while he imagines he sees Cesare lying in his box, Cesare in reality breaks into Jane’s bedroom, lifts a dagger to pierce the sleeping girl, gazes at her, puts the dagger away and flees, with the screaming Jane in his arms, over roofs and roads. Chased by her father, he drops the girl, who is then escorted home, whereas the lonely kidnapper dies of exhaustion. As Jane, in flagrant contradiction of what Francis believes to be the truth, insists on having recognized Cesare, Francis approaches Caligari a second time to solve the torturing riddle. The two policemen in his company seize the coffinlike box, and Francis draws out of it–a dummy representing the somnambulist. Profiting by the investigators’ carelessness, Caligari himself manages to escape. He seeks shelter in a lunatic asylum. The student follows him, calls on the director of the asylum to inquire about the fugitive, and recoils horror-struck: the director and Caligari are one and the same person.

The following night–the director has fallen asleep–Francis and three members of the medical staff whom he has initiated into the case search the director’s office and discover material fully establishing the guilt of this authority in psychiatric matters. Among a pile of books they find an old volume about a showman named Caligari who, in the eighteenth century, traveled through North Italy, hypnotized his medium Cesare into murdering sundry people, and, during Cesare’s absence, substituted a wax figure to deceive the police. The main exhibit is the director’s clinical records; they evidence that he desired to verify the account of Caligari’s hypnotic faculties, that his desire grew into an obsession, and that, when a somnambulist was entrusted to his care, he could not resist the temptation of repeating with him those terrible games. He had adopted the identity of Caligari. To make him admit his crimes, Francis confronts the director with the corpse of his tool, the somnambulist. No sooner does the monster realize Cesare is dead than he begins to rave. Trained attendants put him into a straitjacket.

This horror tale in the spirit of E. T A. Hoffmann was an outspoken revolutionary story. In it, as Janowitz indicates, he and Carl Mayer half-intentionally stigmatized the omnipotence of a state authority manifesting itself in universal conscription and declarations of war. The German war government seemed to the authors the prototype of such voracious authority. Subjects of the Austro-Hungarian monarchy, they were in a better position than most citizens of the Reich to penetrate the fatal tendencies inherent in the German system. The character of Caligari embodies these tendencies; he stands for an unlimited authority that idolizes power as such, and, to satisfy its lust for domination, ruthlessly violates all human rights and values.

Functioning as a mere instrument, Cesare is not so much a guilty murderer as Caligari’s innocent victim. This is how the authors themselves understood him. According to the pacifistminded Janowitz, they had created Cesare with the dim design of portraying the common man who, under the pressure of compulsory military service, is drilled to kill and to be killed. The revolutionary meaning of the story reveals itself unmistakably at the end, with the disclosure of the psychiatrist as Caligari: reason overpowers unreasonable power, insane authority is symbolically abolished. Similar ideas were also being expressed on the contemporary stage, but the authors of Caligari transferred them to the screen without including any of those eulogies of the authority-freed “New Man” in which many expressionist plays indulged.

A miracle occurred: Erich Pommer, chief executive of Decla-Bioscop, accepted this unusual, if not subversive, script. Was it a miracle? Since in those early postwar days the conviction prevailed that foreign markets could only be conquered by artistic achievements, the German film industry was of course anxious to experiment in the field of aesthetically qualified entertainment.2 Art assured export, and export meant salvation. An ardent partisan of this doctrine, Pommer had moreover an incomparable flair for cinematic values and popular demands. Regardless of whether he grasped the significance of the strange story Mayer and Janowitz submitted to him, he certainly sensed its timely atmosphere and interesting scenic potentialities. He was a born promoter who handled screen and business affairs with equal facility and, above all, excelled in stimulating the creative energies of directors and players. In 1923, Ufa was to make him chief of its entire production.3 His behind-the-scenes activities were to leave their imprint on the pre-Hitler screen.

Pommer assigned Fritz Lang to direct Caligari, but in the middle of the preliminary discussions Lang was ordered to finish his serial The Spiders; the distributors of this film urged its completion.4 Lang’s successor was Dr. Robert Wiene. Since his father, a once-famous Dresden actor, had become slightly insane toward the end of his life, Wiene was not entirely unprepared to tackle the case of Dr. Caligari. He suggested, in complete harmony with what Lang had planned, an essential change of the original story–a change against which the two authors violently protested. But no one heeded them.5 The original story was an account of real horrors; Wiene’s version transforms that account into a chimera concocted and narrated by the mentally deranged Francis. To effect this transformation the body of the original story is put into a framing story that introduces Francis as a madman. The film Caligari opens with the first of the two episodes composing the frame.

Francis is shown sitting on a bench in the park of the lunatic asylum, listening to the confused babble of a fellow sufferer. Moving slowly, like an apparition, a female inmate of the asylum passes by: it is Jane. Francis says to his companion: “What I have experienced with her is still stranger than what you have encountered. I will tell it to you.”6 Fade-out. Then a view of Holstenwall fades in, and the original story unfolds, ending, as has been seen, with the identification of Caligari. After a new fade-out the second and final episode of the framing story begins. Francis, having finished the narration, follows his companion back to the asylum, where he mingles with a crowd of sad figures–among them Cesare, who absent-mindedly caresses a little flower. The director of the asylum, a mild and understanding-looking person, joins the crowd. Lost in the maze of his hallucinations, Francis takes the director for the nightmarish character he himself has created and accuses this imaginary fiend of being a dangerous madman. He screams, he fights the attendants in a frenzy. The scene is switched over to a sickroom, with the director putting on horn-rimmed spectacles that immediately change his appearance: it seems to be Caligari who examines the exhausted Francis. After this he removes his spectacles and, all mildness, tells his assistants that Francis believes him to be Caligari. Now that he understands the case of his patient, the director concludes, he will be able to heal him. With this cheerful message the audience is dismissed.

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