Director(s)	William Friedkin
Principal Cast	Ellen Burstyn as Chris MacNeil Linda Blair as Regan MacNeil Jason Miller as Father/Dr. Damien Karras Max von Sydow as Father Merrin Lee J. Cobb as Lieutenant Kinderman
Release Date	1973
Language(s)	English
Running Time	121 minutes

The film opens with a bright red title card as the Islamic call to prayer is heard in the background. A grayscale image of a desert is shown before its burning red, orange, and yellow hues dominate the screen. The simplicity of the black-and-white image gives way to a hellish haze that burns the natural environment around it. The world isn’t black-and-white and the battle between good and evil has begun.

We see a series of establishing shots – animals walking through a haze and workers digging up a site – before a location card shows up informing us that we’re in Northern Iraq. The presentation makes us feel like we’re watching a documentary. Eventually the camera comes upon and follows a young boy at the site who runs through the grounds. He stops and we see the subject of his search, an older archaeologist and priest named Father Merrin (Max von Sydow), positioned between his legs looking up. The child informs the priest that that something of interest has been dug up.

Despite the fact that the compositions and camera movements are done in a naturalistic, unassuming manner, director William Friedkin is still able to fill the film with evocative frames like this one to set up the narrative. Merrin is trapped by the child and the announcement. He looks up from a lower position suggesting that what’s to come will be a struggle for him, one in which he will be lowered. The fact that the one giving him the message and demarcating him is a child is not a coincidence; it’s just one small demonstration of one The Exorcist’s major strengths: the ability to portray events in documentary like fashion while retaining full control on what each frame entails in a thematic sense. This is how Friedkin transforms the ordinary into the extraordinary.

Merrin walks through the desert towards the location of the aforementioned discovery and finds a medal of St.Joseph. The medal is out of place in the environment, both geographically and chronologically, calling to question how and why it’s present in the area. The film even calls attention to the discrepancy by having the characters mention that such an artifact doesn’t belong in the area. After puzzling over the medal, Merrin starts to dig and comes upon a sculpting. The sound of the wind gets stronger as he brushes the dust off the figure revealing it to be a statue of Pazuzu. ^[1] While Pazuzu is never mentioned explicitly, it’s clear from the material and discussion on the film that the figure is of Pazuzu. As he stares at the ominous looking head, the sound of buzzing flies becomes more intense.

Once again, the hellish haze of the sun takes control of the screen; this time its presence is brief while it burns not just the desert like before but also a large building in the background; the flames have made their way to civilization. A single bird flies through the frame; the conflict has started to move. The scene dissipates and we cut back to Merrin sitting in a crowded area. It’s clear he’s perturbed by his encounter with Pazuzu as his hands tremble fumbling with his medicine. From the way his eyes glaze out, we know he’s not taking in any of his surroundings; his mind is focused entirely on the presence of malevolence. He gets up and walks through the city before coming upon a blacksmith. The intensity of the flames from their work feels off-putting as they remind us of the intensity of the sun. A simple encounter becomes nefarious as our mind puts the visual cues together; a sub-conscious fear is being laid out.

We see another set of establishing shots – a clock chime, a clock head, recovered statues – before revealing Merrin documenting his dig findings. He picks up the medal and looks at it for a brief moment before picking up the head. Another worker in the building notes that the head is a figure of “Evil against Evil.” This mention is not without purpose; Pazuzu is both a demon associated with the evils of the air and a God invoked by people to protect against other more malicious forces. ^[2]Near eastern antiquities : Mesopotamia. Statuette of the demon Pazuzu with an inscription – Near Eastern Antiquities | Louvre Museum. (n.d.). … Continue reading Thus, we have a symbol of God from a different area juxtaposed against the symbol of a God-Demon from a more local culture being discovered by a Father who is deadly terrified of the latter.

Immediately, the clock behind Merrin stops and our anxieties rise along with him. Because Friedkin disguised the clock parts as part of the establishing shot, our minds were primed to pay attention to the clock without being immediately aware of it. This makes its eventual stoppage more effective because it’s something we’re already thinking about. Friedkin shows us the clock multiple times in a non-innocuous manner, so he conditions us even further to recognize its disparity as off-putting. Combining this with the juxtaposition of the findings amplifies our unease, transforming a small clock pause into a moment of utter panic.

Merrin leaves the establishment as a group of Muslims start to pray – a callback to the call for prayer at the start of the film. Despite being a man of faith, he makes no notice of the group and walks past them. It’s a continuation of the juxtaposition between the figures; orientations towards religions constantly mix and swap in this battle for and of faith. While the anxiety ridden priest makes his way around a corner, the camera cuts to a woman who seems him from up above looking down. The shot itself is nothing out of the ordinary, but it’s inclusion in an already tense movement makes us scared for the elderly priest. The last time someone was looking down on him, the child giving the announcement, he was met with a dark presence.

We cut from the women back down to Merrin who stares down at the ground as he walks past two women. Within seconds of passing them, he is almost ran over by a carriage which approaches from a darkened tunnel. Is this Pazuzu or is it just Merrin’s pre-occupation?

An answer is given. Merrin walks down to the dig site and a gust of wind blows threatening to take his hat off. His face is cast in shadows as he looks up. The camera cuts to a statue of Pazuzu looking down upon him, the blinding hot sun appearing right behind the figure. Finally, the confrontation has come to a head. The sounds of dogs fighting and the gusts of wind rage over the soundscape as the two combatants take their stances. The two figures stand apart from each other, Merrin positioned lower looking up, as the scene dissolves into the burning bright sun – a confirmation that the days of a black-and-white world are over. This burning environment dissolves to an establishing shot of Georgetown; the arena of the battle has shifted grounds from Iraq to Washington D.C.

The camera moves from the city to the bedroom of a large mansion. We see Chris MacNeil (Ellen Burstyn) writing notes on her bed. On her nightstand is a large black-and-white portrait of her daughter, Regan (Linda Blair). Chris hears loud animal noises coming from her attic and gets up to investigate. She puts on an orange nightgown before checking on Regan, who happens to be asleep in yellow pajamas. The window in Regan’s bedroom is wide open and gusts of wind are blowing through. A black-and-white image that gives way to orange and yellow, gusts of wind, and animal noises are all signs that the conflict we saw in the opening act has made its way here. Once again, Friedkin has managed to tell us what’s going to happen with just the most subtle of elements, using the repetition of visual and auditory cues to highlight the parallels between the evil happenings between both locations.

The next day comes and we cut to a film materialized within the film; it turns out Chris is a famous movie actor and is on set filming a movie about the Vietnamese war. Extras on set hold up signs indicative of the counter-culture at the time. The Vietnam war was raging and was immensely unpopular to many college aged students at the time. The war was famous for being the first “televised war” and media reporting at the time made it infamous at large. ^[3]Spector, R. H. (2016, April 27). The Vietnam War and the Media. Encyclopædia Britannica. https://www.britannica.com/topic/The-Vietnam-War-and-the-media-2051426.. In particular, it was a time associated with the hippie movement – a group who was known for its opposition to consumerist bourgeois culture and Christianity. ^[4]Quinn, D. (2019, August 21). The mixed legacy of the 60s hippie movement. The Irish Catholic. https://www.irishcatholic.com/the-mixed-legacy-of-the-60s-hippie-movement/. It’s place in a film about supernatural evil feels out of place. However, this strangeness is called to attention by a crew member who asks the in-movie director, Burke Dennings, if “this scene [is] really essential” and if “[Dennings could] consider on whether or not [the film] can do without it?” Chris then follows up and asks Dennings to explain the student’s motivations for tearing the building down. In both cases, no real answer is given, but the mention of a purpose entices us to give the scene more attention than we would; immediately, we become aware that what we’re about to see has a purpose which allows the sub-text to become imprinted on our psyches.

Dennings ignores the crew member and responds to Chris’s question by reiterating her role. He tells her that as a “teacher at the college, [she] doesn’t want the building torn down.” In exasperation this non-answer , Chris exclaims, “C’mon I can read for Christ’s sake.” – the first verbal mention of Christ in the film – and continues her search for a purpose to the scene. Dennings is still unable to provide a reason and jokes around with Chris about the situation – diffusing it and providing entertainment for the throng of people who have come around the shoot to watch it in action. In the audience is a priest adorned in black, Damien Karras (Jason Miller), who smiles along in excitement at the proceedings. The joke diffuses us as well as it does the proxy audience within the film, causing us to drop our guard again; the lingering questions disappear, leaving only their spectral vestiges behind to accumulate in the the recesses of the mind.

Our attention focuses on the scene itself as it begins. Chris, now in character, walks up to the top of the school and tells the students to stop their protests. Once again, she verbally mentions “God” in her exclamations while telling the crowd of extras around her that if they “wanna effect any change [they”] have to do it within the system.” The irony of a wealthy atheist actress playing a teacher working against the counterculture movement while invoking “God” and “the system” is so astoundingly blatant that the fact that Friedkin was able to disguise each element by only subtly drawing a viewer’s attention to it, while simultaneously not compromising the structure of the film proper is proof enough of how textured The Exorcist is at cultivating multifaceted themes. As Chris’s monologue comes to a close, the camera zooms in on a crowd of faces before finding and following the young priest, Karras, as he makes his way to the Church.

The in-movie scene ends and Chris walks back from the set to her mansion. The red, orange, and yellow Autumn leaves around her blow as the wind blows them around her. The iconic theme music, “Tubular Bells” plays, a confirmation to the audience that the sings they’re seeing are a confirmation of the evil that has come to lay siege to the MacNeils. Chris walks by a series of doors, the first of which is yellow and the last of which is red. Children, symbols of innocence, dressed in Halloween costumes run by her. The tradition of wearing costumes on holiday started namely to protect people from evil spirits. Costumes were meant to disguise oneself from evil. Wearing the monsters protected one from monsters – evil against evil. It’s fitting then that the innocent Regan, soon to be possessed, is being affected by Pazuzu of all entities.

Unlike the innocent depictions of costumes on these children, Chris will be forced to deal with the real thing; just like in Iraq, the conflict has started and Chris, just like Father Merrin, will have to come face to face with her nightmares. On the other side of the street, two nun’s walk by. Their presence does not make the sinister soundscape abate. This scene is done in parallel to Merrin’s own walk in the opening; both parties walk by women in veils as evil pursues. Eventually, Chris come to the Church’s gates and sees Father Karras. He starts to talk but both us and Chris are unable to hear as the soundscape is once again interrupted by the sound of the winds. Chris and Karras have not met yet but the seeds for their encounter have been planted.

With this, all the key players have been introduced and The Exorcist can truly begin as Regan MacNeil finds herself in a series of supernatural events that force her mother and self into action in a race to save their lives. The above description of the first 16 minutes is only scratching the surface of the intricate and deeply enigmatic story lying at the heart of the film. Hypnotic suggestions loom around every corner as the movie cuts between sequences in thematic fashion. Consequently, the story’s rythm always feel constant so we’re none the wiser to how much time has passed in between scenes. It’s from these “gaps” that Friedkin puts the mysteries of the film behind. Just like the medal Merrin finds at the start, The Exorcist is littered with minor oddities like repetitions of certain quips and details in the mise en scène like the cover of a magazine that are brought to attention and then pushed to the periphery only to pop up later in the strangest of ways.

Strange cuts and displacements offer an answer one way, while the nature of the narrative suggests others. Based on how a viewer interprets one event, they color the way other events proceed; each of these decisions, culminates in how one processes the ending and subsequently the themes of the movie. Each little detail is placed there with a purpose, waiting to be deciphered in the matrix of meaning afforded by the rich subtext the film employs. The end result is a movie with an infinite permutations of meanings, each justified by an orientation grounded in the film itself.

For example is the film, like Stephen King suggests, about “the entire youth explosion that took place in the late sixties and early seventies”? ^[5] King, S. (2010). Danse macabre. Gallery.The film-making scene in-movie would certainly be evidence to suggest as much. Or is the film about the way we demonize the Other? The use of Pazuzu as opposed to directly invoking the Devil from the start is a choice made for a reason. These are only a few of the questions the movie allows us to ponder. Every detail, no matter how small it is, presents with it another layer of themes by which to interpret the primary conflict and a set of questions along with them. It’s not an exaggeration to say that one could watch the movie on repeat and come to a different conclusion each time.

This is due, in no small part, to the way Friedkin repeats motifs, making the connections between seemingly disparate moments seem clear if one is looking. The colors red, yellow, and orange are first introduced at the start of the film and represent the spiritual battle. Whenever the colors prop up in the mise en scène, like in the color of the doorways or the characters clothing, we can already tell something is afoot. This is the color of the fight. In contrast, blues envelop the screen whenever a party is attempting to work against the malicious entities. It makes sense from a color theory perspective; in contrast to the heat feeling generated by the sun’s gradient, the cool and calm feeling of the blues feel like a natural response. Likewise, wind makes its presence apparent preceding scenes of terror, reinforcing Pazuzu’s dominion and area of reach. Animal noises like growls and barks creep into the soundscape reminding us of the buzz of the flies and the fighting of the dogs in Iraq while “Tubular Bells” all but confirms the sinister is going to happen when it turns up.

Furthermore, the film’s lighting and use of shadows hearkens back to German Expressionism movement, and to an effect the noir movement which was deeply influenced by the former movement. Smoke fills many frames, emanating from cigarettes constantly being lit and the freezing cold temperatures of the increasingly chilly gusts of wind, giving them a more textured and gritty look. Lighting is harsh and often shows the dark nooks and corners in characters faces. Shadows encroach on characters visually demonstrating the influence of evil on their lives. Likewise, divinity comes in the form of bright lights which often show up near the spiritually inclined characters.

By sticking to a mostly unassuming style, Friedkin is able to employ all the above stylistic flourishes, call attention to them momentarily, and then sweep that attention under the rug in favor of something else. The end result is a hypnotic film that creeps under the skin without notice. Suggestions become patterns which become motifs that inform how one proceeds down the mine. Our mind is conditioned to associate certain triggers with evil and others with good, ultimately giving the viewer full reign in determining what the film really means.

The documentary like severity by which the subject matter is treated is the reason this subsequent engagement is so powerful and potentially cathartic. Because everything leading up to the supernatural phenomena is so grounded, the inclusion of such events is given a real power. Every single actor, from the main to the side cast, deals with the events of the film with a cold sense of realism forcing us to do the same. While I could spend at least a few paragraphs detailing the meticulous performances on display, I mainly want to draw attention at how well the film humanizes our leads and gets us to care about their well-being. In particular, the mother-daughter relationship between Chris and Regan, played by Ellen Burstyn and Linda Blair respectively, is sweet and endearing; their love is palpable. Blair presents her soon-to-be possessed character as innocent, whimsical, and child-like.

This is why her flip to cruel and off-kilter hits so hard; it feels impossible to believe that such a sweet little girl could transform into something so much more sinister. There’s no respite from the macabre cruelty put on display. One isn’t allowed to escape from the violence or allowed to cast it aside; instead, they’re forced to sit and marinate with it, imbuing it with their own personal subjective tendencies. It’s no wonder then that the film elicited such strong reactions when it was released with some more sensitive members fainting in theatres. ^[6]Vanderbilt, M. (2017, August 23). Audiences had some intense reactions to the exorcist in 1973. The A.V. Club. … Continue reading The movie tapped into the cultural zeitgeist at the time and pricks on a litany of unconscious fears and desires ranging from generational to cultural that are bound to generate strong responses even now and it does all that while remaining a conventionally frightening movie that doesn’t cheap up on the spectacle of the scares.

There’s a reason The Exorcist is often the first name mentioned in discussions regarding the greatest horror films of all time^[7]I’m in the camp of critic Mark Kermode who regards The Exorcist as the greatest film of all time. I’m not at that level, but I have the film in my top 30 of all time and it constantly … Continue reading At one level it is as spiritual of an experience as a film by Dreyer or Bergman and then on another level it’s use of spectacle is of the greatest variety providing chills so deep and unsettling that they still serve as a benchmark, along with John Carpenter’s The Thing, on how to utilize practical effects to make horror as real as possible. It is a film that understands true terror lies hidden in the unconscious, so it employs psychological ands subliminal tricks to prime our minds and feelings for the nightmares to follow, but it doesn’t forget that the audience has come to be scared, so it pays off all the tension with the most depraved and upsetting images it can. It’s one of the crown jewels of cinema and is proof the medium’s power at truly probing the corners of one’s mind. Friedkin puts it best in his intro to the film: ” Over the years, I think most people take out of The Exorcist what they bring to it. If you believe the world is a dark and evil place, then The Exorcist will reinforce that. But if you believe that there is a force for good that combats and eventually triumphs over evil, then you will be taking out of the film what we tried to put into it.” ^[8] William Friedkin’s Introduction to The Exorcist. Warner Brothers. (1973) The Exorcist.

REPORT CARD

TLDR	The Exorcist is one of the greatest works of cinema, let alone horror cinema, serving spiritual lessons along with nightmares in equal amount. It is a film that treats every frame as an opportunity to set up subliminal scares, demonstrating that the best results require the most delicate of touches. By lulling the audience to the film’s hypnotic, but elliptical, rhythm, Friedkin forces every viewer to engage in a subjective tango with his mangum opus thereby ensuring that no two viewing experiences are totally alike. Multiple events in the film require the viewer to imagine their own scenes of terror in order to get a “whole” perspective on what transpires. If you give yourself wholly to it, The Exorcist will take you on an unbelievable journey that only the cream of the crop of cinema can dare to venture. The choice is yours.
Rating	10/10
Grade	S+

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