Worlds Apart

Eternity And A Day traces the final days of Alexandre (Bruno Ganz), a celebrated Greek writer as he prepares to leave his seaside home forever. While packing, he finds a letter from his long-dead wife, Anna (Isabelle Renauld), who wrote about an enchanted summer day they spent thirty years ago. From that point, Alexandre embarks on a mystical journey through his past and present. Realizing that after spending his entire life chasing after the words of poems and novels, Alexandre wants one final chance to capture the lost precious moments of true happiness, even if only for one day.

In THE BEEKEEPER, alienation and despair have so mestastasized in the film's central figure that he's virtually one of the walking dead. Spyros, a man soured by a secret, incestuous love for his daughter, on the day of her wedding, gives up his position as a schoolteacher, his wife, his home and his city to take up again the profession of his father and grandfather before him traveling across Greece to the town in which he was born and first learned to tend the bees, following the traditional beekeeper's route, looking for flowers that will produce the best honey, a wanderer obsessed by his job. Like a bee returning to its hive after searching for food he visits his old friends and his childhood home looking for threads to bind him to the present. He drives from town to town revisiting his old haunts and comrades relighting and reliving his history in his memory, trying to reconcile his past ideals with a swiftly changing nation that makes him feel uncomfortable. At some point he picks up a promiscuous young hitchhiker who sporadically tags along with him during his journey and seems to represent a new generation without memory and unconcerned with the past, drifting from one place to the next, flitting between the blinking lights of motor vehicles, gas stations, diners, cheap hotels and traffic signs along the dark, wet glistening roadways of present-day Greece. He becomes obsessed by her. She both irritates and entices him. What he seeks in her is a contact with the future. But for her the future is a casual encounter with the next moment. In the impossibility of their relationship there is a profound despair of a man without a future. He senses a rupture, but it's not the traditional one of the conflict of generations. It's really a rupture of language. He cannot communicate, even with love, with the body. From that comes his crisis of despair. Toward his end, he takes refuge in an abandoned cinema called the Pantheon. There, mocked by the sterile white screen above him, he tries - and fails - to bring himself to life in an attempt to connect sexually with the young hitchhiker but there can be no connection between these people from different worlds, either physical or emotional. For Spyros the past is everything, for her it is nothing. In Angelopoulos' words, «It's the conflict between memory and non-memory.» In the long run she only reminds him of his loneliness and isolation. Unable to come to come to terms with the present, betrayed by the past, wary of the future, Spyros falls back into silence and isolation and returns to his hives, abandoning himself to the stings of his bees.

While working on a story in the border area, a young journalist discovers a divided town bisected by a river which is also the national frontier. He observes a surreal wedding in which the bride and her family stand on one shore and the groom and his relatives on the other, lost under a cold sky: figure in a landscape who only delude themselves that they are masters of the earth and their destiny The town, a remote ghost town, almost forgotten at the end of the world, has been named «waiting room» by the locals because most of its inhabitants are refugees from different countries many of whom have crossed the border illegally at some time or other and are now waiting for their turn to leave and start life anew «somewhere else.» In the course of his investigation he also comes upon an aging, reclusive refugee, who lives there cultivating a field. But the young journalist believes he is a famous Greek politician who disappeared years before, leaving behind him many unanswered questions. The man's identity is never resolved but the hapless refugees and divided village allow the reporter to understand his despair over the human condition. Theo Angelopoulos weaves yet another poetical allegory on the great open questions of our turbulent age. The film is very contemporary in its treatment of borders, refugees and a changing world since the fall of communism in Eastern Europe and the former Soviet Union. «Being a refugee is an internal condition more than an external one, says one of the characters in the film. And later on he also says, «We've passed the borders but we're still here. How many frontiers do we have to pass to get home?» Do politicians really care? Does anyone? Finally, there is the image of the stranger standing on the bridge poised over the dividing line between the two countries. He has one leg suspended in mid air, like a stork. «If I take one more step I am... somewhere else, or... I die.»

A Nurse, a Paramedic, a Gymnast and her Coach have formed a service for hire. They stand in for dead people by appointment, hired by the relatives, friends, or colleagues of the deceased. The company is called Alps while their leader, the Paramedic, calls himself Mont Blanc. Although the Alps members operate under a discipline regime demanded by their leader, the Nurse doesn’t.

A Greek-American filmmaker, known simply as «A», returns to his hometown in northern Greece for a screening of his latest controversial film. His real reason for coming back, however, is to track down three long-missing reels of film by Greece's pioneering Manakia brothers who in the early years of cinema traveled through the Balkans, ignoring national and ethnic strife and recording ordinary people, especially craftsmen, on film. Their images, he believes, hold the key to lost innocence and essential truth, to an understanding of Balkan history Thus he embarks on a search that takes him across the war-torn Balkans, a landscape of spectral figures and broken dreams, right to the heart of darkness: a damaged film archive in Sarajevo where his quest ends. Like a latter-day Ulysses he finds his «Ithaca», the missing, undeveloped film and is at last united with the work of the Manakia brothers... his gaze communes with theirs and another journey begins.

Cythera, in Greek mythology, is the isle of dreams where one can dedicate oneself to happiness (or the pursuit thereof). In this quest within a quest, the tale of the father's return is told as if from the point of view of his son Telemachus and as if Telemachus were a filmmaker, as well as a middle-aged man with a son of his own. A film director, tired of the illusions and fictions of his profession, searches for a story of substance by attaching himself to an old man, a recently returned political exile. The man, away in the Soviet Union for 32 years and now stateless, finds himself at the beginning of a journey, not the end, and Angelopoulos evokes the past, present and future to bridge the gap between reality and the imagination. VOYAGE TO CYTHERA is about an old man - the country's leftist past - who cannot become reconciled to his country's present or perhaps it is Greece that is not ready to come to grips with its past. In the end the old man is set adrift on a raft headed away from Greece into international waters, with no home to steer toward, joined by his wife a latter-day Penelope who, despite the fact that this man is more a stranger than a husband to her after so many years, chooses to share the rest of her life with him and in doing so accepts all of his past, his sorrow, his politics and his failed dreams. It is a journey to the dark side of Greek history where it crosses paths with myth.

The Travelling Players is a film of epic proportions. The action takes place during the years 1939-52 and is seen as a series of individual, often inexplicable events or tableaux, commentated by monologues, by slogans written on the walls, or by songs. It reveals the period's turbulent history while focusing on a travelling company of actors who spend those fourteen years wandering through provinces, cities and villages, performing, in increasingly threadbare circumstances, a 19th century pastoral melodrama, Persiadis' Golfo the Shepherdess. They never get to finish the play and the tranquil sheep painted on their back cloth gaze down upon generations of anguish and bloodshed. The passage of history reverberates in individual incidents or is summarized in symbols. These sad, shabby, often hungry folk, whose relationship is based on the family of the House of Atreus, are of varying political hues - from active collaborators with the Nazis (Aegisthus), to opportunists (Chrysothemis), to centrist Greek patriots (Agamemnon), to the apolitical (Clytemnestra), to left-wing idealists (Electra), to communist guerillas (Orestes). And they fill these roles as much as they do the mythic ones of wandering general, faithless wife, betrayer or vengeful son. As they travel amid the constant wartime convulsions, they begin, unconsciously, to enact parallels to Aeschylus' tragic cycle.

LANDSCAPE IN THE MIST is a film about the void. It is a film about despair, about the failure of contemporary society. The prodigal father who figures in almost every Angelopoulos film here has evaporated into his mythical essence - leaving his children to become the wanderers in search of him. In the «chaos», two children appear, little Alexandros and his older sister Voula. In order to exorcise their loneliness, they invent a secret universe for themselves, inhabited by their dreams. Every night they go to a train station to watch the departure of a train to Germany, where they have been deceived by their mother (herself an off-screen presence) into believing that their absent father is living. One night they finally dare to get on the train. But their voyage turns out to be hazardous and pointless and disappointing. They confront suffering, physical and moral illness, jealousy, evil and death, if also love - as many ordeals and rites as initiations. Evading the half-hearted pursuit of the police and uncaring relatives, sneak onto trains, hitchhike in vans and lorries, and suffering poverty, rape and exploitation, take a dangerous leap of faith, an eerie plunge into liberation and danger. The familiar Greek landscape - the cafes, the depopulated towns and deserted beaches - are played for a strangely harsh fairytale quality, seen through the eyes of two children whose introduction to the real world borders on the surreal. The film is filled with extraordinary, unforgettable moments that are at once real and hallucinatory and contains intriguing references to other Angelopoulos' films. The children even encounter the Travelling Players now, thirteen years later, without a stage to act on, their costumes put up for sale. At the end Alexandros tells Voula the same story from Genesis that she told him at the start: «In the beginning there was chaos.» The children do finally reach the border, but of course there is no border with Germany and perhaps the river they cross is actually the Styx and perhaps their whole journey was a search for order in a chaotic world.

In the middle of the Aegean Sea, on a luxury yacht, six men on a fishing trip decide to play a game. During this game, things will be compared, measured and blood will be tested. Friends will become rivals, but at the end of the voyage, when the game is over, the winner will wear the victorious signet ring: the "Chevalier".

Marina is 23 and lives together with her father in an industrial village on the Greek coast. She finds the human species to be peculiar, almost daunting, if it weren't for Bella, her only and very unconventional friend. Marina derives her first sexual insights from the animal documentaries of Sir David Attenborough - "Attenberg", as she calls him. Bella, on the other hand, shows Marina a completely different approach to her own sexuality. This leads to bizarre moments in Marina's approach to an unknown table football player, as well as in discussions with her sick father. Her dad, an architect unimpressed by the twentieth century, prepares for his self-determined "exit" from life. He considers this epoch to be overestimated and does not want to surrender to his cancer. Using these two men and their friend Bella, Marina examines the last mysteries of the human fauna.

The film is based on an actual event, the murder of a Greek worker living in Germany by his barmaid wife Eleni and her lover Christos, who falsify the evidence of the husband's return to Germany but are suspected by a sister-in-law and eventually accuse each other of the crime. A woman murders her husband, upon his return home after a long absence, with the complicity of the lover who has relieved her loneliness. Costas Ghoussis, an emigrant recently returned to his native country, is coming back from the fields, a shovel on his shoulder. He pushes open the garden gate in front of his house and calls his wife: Eleni! She does not answer; the reason: she is hidden behind the door of the kitchen with another man, Christos, a gamekeeper, the lover that she took during her husband's absence. Just as Costas crosses the threshold he is attacked and strangled. Despite their precautions, a relative of the victim suspects them and alerts the police. The criminals confess their crime. The reconstruction is that of the examining magistrate, whose inquiries are interspersed with sequences of the crime - although the actual murder is never shown - and with a social documentary which a TV unit (including the director himself) is making about the crime and the village. From the very first sequence, audience knows who was killed and how and who did it. The film closes as it began, cutting back to the husband's return to indicate an order which has been ruptured.

The film is a study of the 20th century cult of personality - the myth, the lure and the corruption of the political hero who is a fusion of two characters. Drawing from the so-called Dilessi incident of 1870 (updated in the film to the dawn of the twentieth century), this Megalexandros is a bandit of the sort that typically plagued nineteenth century Greece. Wrapped in the spiritual cloak of yet another Megalexandros - a legendary Greek liberator and King Arthur-like figure whose tale originated in 1453 under Turkish domination and has come down through oral tradition over the centuries - he becomes a leader of mysterious charisma. He kidnaps a group of English aristocrats and takes them to a mountain village where he is attempting to establish an agrarian commune among a company of Italian anarchists. The socialist hero becomes a Stalin-like tyrant whose trademark silence only reinforces his power. The film is a true work of demythification - from the roots of myth to the false promises of the new century.

It is New Year's Eve. 1976. On a Greek island a party of bourgeois hunters comes upon a body, buried in the snow and miraculously preserved by the cold. By his uniform, he appears to be one of the thousands of partisans killed during the civil war and the hunting party, a group of the ruling elite, must now decide what to do with the body. When they disinter it, blood begins to flow from the wounds in the partisan's body and they carry it back to the lodge where the inquest begins. The film becomes a biting commentary, an extraordinary allegory for the persistence of guilt in which Greece's post-war Right is placed symbolically on trial in a series of tableaux in which the hunters are faced with their re-created sins. Merging poetic metaphor and historic reconstruction each member of the hunting party views the body on the makeshift bier: the colonel and his wife, the businessman, the ex-prefect of police, now a publisher, the ex-partisan who is now a wealthy contractor, the politician, the film actress who collaborated with the Nazis, the royalist noblewoman - all are forced to give an account of their actions since the civil war. Finally, they dream their own execution by partisans but awake to find it was but a collective nightmare provoked by the dead body of the partisan. In the gray dawn they rebury the corpse and with it, hopefully, their own guilt.