One Last Step of Metal Evolution

Some of you may be aware I was involved in Sam Dunn’s TV series Metal Evolution, which charted heavy metal’s 40 year history on a genre-by-genre basis. Sadly, while widely-acclaimed, the series stopped short of its final episode, which was to depict extreme metal – from death and grind to black metal – but they couldn’t find a network willing to bankroll something that would inevitably be so controversial. This is particulaly galling, as in many eyes, this cuting-edge is the most important aspect of the genre today. So Sam has set up an IndieGoGo campaign in the hope that he might raise funding from the show’s many dedicated fans…

On a personal level, I’d love to see this aborted final episode. Not least in the hope Sam might interview yours truly again, allowing me to repeat on screen some of the rather unkind things I am wont to say about certain Scandinavian metal musicians. We could have black metal’s answer to The Innocence of Muslims! If you don’t want to fund a fine metal documentary, think of it as financing a sorry squad of black metal bell-ends to stalk me mercilessly to the ends of the earth. Or until their mothers call them home for dinner. Or they get caught up in the badger cull…

A Few Words from the Abertoir

In just under a couple of months now, it’ll be time for Abertoir, the Welsh horror festival that has become an annual pilgrimage for me and a growing legion of horror fiends. I’ve had the great privilege to be asked to address the Aber crowd over the past few years, and will also be returning this time for a – hopefully – spirited debate on the essence of true horror. Now a six day extravaganza, running from 6th-11th of November, the festival features not just a packed programme of big screen horror – both new and vintage – but also wide range of other events, from macabre plays and chilling art installations, to spooky special guests and terrifying talks. When you add that this is all for under sixty quid, then it’s easy to see why it’s become one of the best-loved events on the circuit. For further details on this year’s event, consult the festival site http://www.abertoir.co.uk/  It’s the atmosphere that really makes Abertoir, though, a convivial week buried in the best the horror genre has to offer in the best of company. This is due, in no small part, to the sterling efforts of the festival’s fiendish organiser, Gaz, who, whilst very busy putting the final touches to this year’s programme, took a few minutes out to discuss our shared love of all things dark and horrible…

 

 

 

 

 

 

 

 

Are horror fans born or made? When did you first know you were a horror fiend – was there a specific film, book or suchlike that first set you on the path?

I think horror fans are made. Personally my parents have no idea why I enjoy horror as I’m the only one in our family that does! I think it’s certainly something that you pick up at some point.  For me it probably stemmed from my love of science fiction and the harmless B-Movies that frequently played on TV, things such as It Came from Outer Space, The Day the Earth Caught Fire and so on. It’s a natural progression for sci-fi and horror to cross over, look at Star Trek The Wrath of Khan for example – creatures going inside ears, dead people hanging from the ceiling – all wrapped up in a cosy Star Trek blanket. 

My first real horror film was The Bride of Frankenstein. I had failed miserably to figure out how to set the timer on our new-fangled VCR and it only recorded the last 20 minutes.  But what an amazing 20 minutes! I was hooked after that. From the B-movies and classic Universal monster movies, through to the Vincent Price / Roger Corman films, Hammer and then eventually to the more mainstream horror. This love and respect for the classics is certainly reflected in Abertoir’s programming; we’ve tried to show people how fantastic and influential these earlier horror movies can be.

 

 

 

 

 

 

Horror’s always been a bit disreputable – I know you’ve had problems in the past with filmmakers who didn’t want to be associated with the term so turned down Abertoir. Do you think a bad reputation can also be a good thing? Is it part of horror’s unique charm?

If people don’t want to be associated with us because we’re a horror festival, it shows a level of ignorance that is all too common in this world. Our audience are very highly educated, very lovely people who have respectable jobs in all kinds of industries.  Most appallingly, we were rejected a very good supernatural film the other year because the distributor was looking for “a more upmarket” audience, which deeply hurt us. I think this is inherent in the lack of understanding from people who are not horror fans.  For example there are a lot of very talented academics who take horror seriously and publish all kinds of articles and books on it; horror is a very interesting genre and academic study on it in particular produces far deeper and more interesting theories than other genre studies.  

I would say horror itself having a bad reputation isn’t really a good thing when you’re trying to convince people that there’s a lot of merit to the genre. Try getting funding for a horror festival, compared to a festival on art or culture… There’s a lot of stigma that horror fans just love to see people tied up in basements or being chased around the woods but as you know that’s just one tiny – albeit saturated – aspect of the horror world. In our programming, we always present some of the most thought-provoking and intelligent films that we can find. Maybe we’re fussy – we turn down so many films ourselves for not being inventive or challenging – but it’s important to show the world what the horror genre really is capable of.  Even Lloyd Kaufman commented that he felt Abertoir’s audiences were among the most intelligent he had met!

Where did this bad reputation come from?  I’m sure if Mary Shelly had written Frankenstein today it would have been dismissed off-hand, yet now you can find it in the classics section of any bookstore. It’s a culmination of saturation from certain horror sub-genres, offensive stereotyping of fans, and the incessant moral panic that permeates through the media. The sooner we can show that horror is a serious genre, the better.  Again, that’s why we love having talks and presentations in our festival, to give substance, history and depth to what is a very interesting genre.

And us horror fans consume far more beer than fans of period drama, so we support the economy too…

 

You’ve had some amazing guests over the years. Have you ever been faced with any particularly peculiar requests from your galaxy of horror luminaries?

All of our guests have been absolutely fantastic! They’ve not been at all nightmarish or diva-like as you do hear from other festivals, and frankly we’re not interested in people like that. Our guests are warm, genuine and here because of the same reason we are, because we love it!

 

 

 

Abertoir’s adopted Vincent Price as its official mascot. What’s so special about this particular actor that makes him so iconic?

 

I grew up watching Vincent Price and even from a very young age his performances have been captivating. I would say his appeal comes from the fact that as well as associating himself with some fabulous films, it’s refreshing to see an actor enjoying himself so much in his roles! So on our very first festival seven years ago, we played one of Vincent’s movies, and we’ve been playing his films every year since!  We were delighted when his daughter Victoria allowed us name him our official patron (saint) and to know that he would have approved very much of what we’re doing here!

 

 

 

One of the reasons I love horror is that I even enjoy bad horror films. If I’m honest I sometimes prefer the stinkers! Abertoir’s regularly screens a camp so-bad-it’s-brilliant classic – do you have any zero budget gems you’d particularly like to recommend to true connoisseurs of crap?

 

The horror film genre occupies an interesting place in that it’s one of the few genres where people also seek out films to watch based on how bad they are, and not how good. It’s an interesting question that has indeed been studied academically, and we’re more than happy to continue to fuel the fire; the list is endless! I would say, if you want a really good chuckle, my favourites are Pieces and Burial Ground. Wonderful disasters of filmmaking that are so incredibly funny on all the wrong levels! The latter being particularly memorable for its child star – played by a grown man – making incestuous overtures to his mother and proclaiming her “cloth smells of death”. WTF? Unmissable!

 

 

Finally, is there anything you’re particularly looking forward to this year? Any survival tips for festival virgins braving Abertoir for the first time in 2012? 

I’m actually looking forward to seeing everyone again! It’s great that we have people coming back every year, and it’s nice seeing familiar faces! At the end of it all, the audiences are why we put on the festival and seeing everyone having a good time is why we go through the stress of organising it every year!

 As for survival tips for festival virgins, I’d say go with the flow. We don’t offer multiple choices for films, it’s more of a set menu. Let us worry about planning your day: just turn up, follow the schedule, and have a good time! We don’t save the best for the weekend either, we’re six days long and if you can, join us for the whole event. It’s certainly well worth it and by the end you’ll have met loads more like-minded people, made some very good friends, and will be booking time off work for next year! 

 Oh, Pro Plus and hangover remedies are also advisable……

 

Dead Cool

While Street Culture, my book on the history of subculture sits patiently in the wings awaiting publication, I was recently approached by the editors of Kulturaustausch who were interested in me penning a piece on a similar subject. The magazine is a quarterly publication, dealing with politics, culture and society, published by Germany’s Institute of Foreign Affairs. http://www.ifa.de/pub/kulturaustausch/ They have an issue focusing on death coming up, and asked me to write a short piece discussing death and counterculture. It’s a wide subject, so I inevitably had to cut the original feature down to fit the limited space available. However, they were kind enough to give me permission to publish the longer version of the essay here, for the benefit of anyone interested in the unedited original, particularly for those of us whose German is too rusty to be able to appreicate the printed version in Kulturaustausch.

I hope some of you find this little survey of death and subculture diverting… 

DEAD COOL – MORBIDITY & MORTALITY IN MODERN SUBCULTURE

 (c) Gavin Baddeley

Counterculture tribes or street subcultures employ a bewildering array of symbols – from Egyptian ankhs to the (A) anarchy sign – as tattoos, T-shirts, jewellery, album art and graffiti. None is more ubiquitous – or open to misinterpretation – than the skull. The ancient, universal icon of death, it is just one example of the morbid themes and iconography common in modern subculture. But what does this relationship with death imply? Is it, as some religious reactionaries and rightwingers insist, suggestive of a tendency to suicide or homicide? Or, as counterculture’s liberal critics are apt to sneer, simply adolescent attention seeking? Might there be, however, something older and more interesting behind countercultural morbidity?…

 

 

 

 

 

 

The counterculture sprang into life in the years following the Second World War, when economic affluence created a new demographic – the teenager – ripe for exploitation by entrepreneurs and to serve as a scapegoat by social conservatives. Hollywood was quick off the mark with films hoping to please both perspectives, focusing on the new buzzwords of ‘juvenile delinquency’. Among the first such films was the 1949 thriller Knock on Any Door, whose adolescent hoodlum antihero – defended by Humphrey Bogart as a hard-bitten attorney – coined the immortal lines ‘Live fast, die young, and leave a good-looking corpse’, which one critic later described as a ‘clarion call for a generation of disenfranchised youth’. The film’s director, Nicholas Ray, went on to direct the classic of the juvenile delinquency subgenre six years later, starring an actor who became indelibly associated with the sentiment, even if he never spoke the lines in his brief career.

 

 

 

 

 

 

 

The film was Rebel Without a Cause, the actor of course James Dean, whose portrayal of the tormented teen Jim Stark immortalised him as the archetypal cool young outcast. Throughout the film Jim courts death, only narrowly escaping being shot by the police in the downbeat finale. The idea of suicide as a consequence of adolescent angst is an enduring riff. And an old one. One of the archetypal images of Romanticism is the 1856 painting The Death of Chatterton, depicting the brilliant poet Thomas Chatterton, who took his own life at just 17 years-of-age in 1770. It is the main subject of perhaps the greatest play ever written, Shakespeare’s Hamlet (c.1600) whose titular antihero is the original brooding blackclad youth, itself based upon a 13th century Danish history book. While Jim Stark survived Rebel Without a Cause, James Dean died in a car accident a month before its release, freezing him forever as an eternal adolescent.

 

 

 

 

 

 

While Dean died behind the wheel of his sportscar, he was also a keen motorcyclist, and the motorbike quickly became an icon of youth rebellion as potent as the quiff or electric guitar. Dedicated young daredevil bikers quickly adopted death symbolism, most notably the skull and crossbones, on their funereal black leathers. It’s a statement of cavalier courage – that the rider was comfortable with death – tempered perhaps by a superstitious hope that Death might look kindly upon those bearing his colours. The skull and crossbones motif has been adopted for similar reasons by numerous military regiments, often accompanied by the motto ‘death or glory’. Significantly, most were cavalry units – hussars and lancers – arrogant young horsemen who cultivated the same dashing image and craved the same thrills of speed and danger that captivated the Rockers. Generations of generals have relied upon the same youthful illusion of immortality that drives today’s reckless Bikers to fill the ranks of their regiments.

 

The famous association between the skull and crossbones and pirates is also relevant here. Long before anarchy was formulated as a political philosophy, buccaneers and privateers were living the life afloat and in pirate strongholds like Port Royal. In addition to the skull and crossbones, the Jolly Roger standard also sometimes incorporated devils, bleeding hearts and hourglasses. According to the historian Marcus Rediker pirates used taboo imagery to affirm ‘their unity symbolically’, and that such macabre ‘interlocking symbols – death, violence, limited time – simultaneously pointed to meaningful parts of the seaman’s experience, and eloquently bespoke the pirates’ own consciousness of themselves as preyed upon in turn.’ Many modern subcultures – Punks, Bikers, Metalheads, Psychobillies and such – adopt similar imagery for analagous reasons. Sporting taboo motifs strengthens the bonds among a group of outcasts, while having a defensive effect by suggesting fearlessness and menace to outsiders.

 

The most famous rivals of the UK’s motorcycling Rockers in the early-Sixties were the scooter-mounted Mods, who prefer their speed in pill form. While they eschew death imagery, even the style-obsessed Mods have some connections. The subculture’s unofficial anthem is ‘My Generation’ (1965), featuring the immortal line ‘Hope I die before I get old’ – a typical Mod expression of extreme vanity, seeing middle age as literally a fate-worse-than-death. The line’s inevitably returned to haunt the band. When they played the number as the finale to the recent Olympic Closing Ceremony, only their drummer, Keith Moon had lived up to the song’s rash aspiration, dead of a drugs overdose in 1978. An archetypal hellraiser, ‘Moon the Loon’ is just one of a gallery of subculture icons who have made the ultimate sacrifice, dying rather than abandon the subculture’s reckless lifestyle. His last words were reputed to have been ‘If you don’t like it, you can just fuck off!’

 

On the surface, the Hippies, with their peace and love credo, are even more improbable aficionados of morbidity, preferring such exotic notions as reincarnation. Yet they gave us bands with names like the Grateful Dead (who took their name from a macabre European folk tale), and gloomy songs like ‘The End’ and the ‘I-Feel-Like-I’m-Fixin’-to-Die-Rag’. The former song – a morbid, somewhat surreal, meditation on loss from 1967 – was by the Doors who explored the darkest fringes of the psychedelic spectrum, proving that all was not sweetness and light among the Flower Children. The ‘I-Feel-Like-I’m-Fixin’-To-Die-Rag’ (1965) by Country Joe and the Fish, became one of the leading anti-Vietnam War songs of the era, a sardonic, satirical number they famously played at the Woodstock Festival in August of 1969. For the Hippies, death was metaphorical, metaphysical, and political.

 

By 1969 Hippie optimism had largely expired, and leading the funeral dirge from England’s gloomy industrial Midlands was Black Sabbath, now recognised as the first Heavy Metal band. Death loomed large on Sabbath’s bleak horizon. Songs like ‘Electric Funeral’ are threnodies to a world destined to perish under a nuclear holocaust, while tracks like ‘Hand of Doom’ focussed on the awful fate that awaited an individual who had tried to escape the horrors of the outside world with drugs. Historical or fanastic escapism, frequently with morbid or violent overtones, is a recurring Metal riff. The definitive example is perhaps ‘The Trooper’ (1983) by Iron Maiden. It’s inspired by the famous Charge of the Light Brigade of 1854, when a British cavalry force made a heroic but suicidal attack in the Crimean War, led by the 17th Lancers, a regiment with the ‘death or glory’ motto. Battle is a dominant theme in Heavy Metal, but the prevailing story is one of doomed heroism, the Romantic vision of the warrior falling before overwhelming odds.

 

 

 

 

 

A popular fantasy figure in Metal and kindred subcultures is the Grim Reaper, the personifaction of death drawn from medieval folkore. The scythe-wielding Reaper was particularly popular among the medieval common populace in his role as the Great Leveller – personification of the idea that nobody can escape death – that death makes no distinction between peasant and prince, or pauper and pope. The idea that privilege and status dissolve before the Reaper remain’s a source of grim satisfaction – even black humour – for those who feel excluded by society. Another afiliated death tradition with modern subcultural resonance is that of memento mori. If one of our medieval ancestors saw a skull, scythe or suchlike in art or masonry, they wouldn’t interpret it as a celebration of death, but an admonition to live your life to the full because none of us are immortal. Many insiders would defend the morbid themes and imagery in subculture in similar terms – that an awareness of death is a powerful incentive to appreciate life.

No subcultures is as heavily associated with death as the theatrical offshoot of Punk, initially known as Deathrock in the US and Goth in Europe. There are essentially two attitudes to death in Goth, exemplified in Britain by Bauhaus and Joy Division, and 45 Grave and Christian Death in America. Bauhaus are widely credited with releasing the first Goth recording, the 1979 EP ‘Bela Lugosi’s Dead’. Bela Lugosi is the film actor who became famous for playing Dracula in 1931, and the song is essentially a spooky mood piece, calculated to appeal to fans of vintage horror. 45 Grave are also purveyors of somewhat camp, ghoulish fun, the tenor of the band’s gleefully sick humour evident in their lead singer’s stagename Dinah Cancer. By way of contrast, there is no gallows humour in the dark, bleak, experimental rock of either Joy Division or Christian Death. Indeed the authenticity of the suicidal despair that defined the music was underlined when both band’s lead singers hung themselves – Ian Curtis of Joy Division in 1980, Christian Death’s Rozz Williams 18 years later.

 

Such tragedies give weight to those who accuse subcultures of feeding unhealthy morbidity, even branding them teen suicide cults. Yet these are extreme, and happily rare examples, and both men had serious issues – Curtis’s depression fed by chronic ill health, Williams plagued by a heroin habit – problems they naturally addressed in their art. If we are to censure sad music, then we must strike everything from ‘Eleanor Rigby’ by the Beatles to Tchaikovsky’s ‘Symphony Number 6’ from our collective playlists. Sometimes, for those plagued by depression, the melancholy sound of a kindred soul can be the only meaningful therapy. Sincere, sad music can provide powerful catharsis. In recent years Emo has threatened to eclipse Goth as the favourite target for subcultural critics. In 2008, the suicide of a thirteen-year-old English girl triggered a crusade in the UK press, the rightwing paper the Dail Mail running headlines like ‘Why No Child is Safe From the Sinister Cult of Emo’, focusing on the teen’s love of bands like My Chemical Romance as the cause of the tragedy.

 

Some leapt to the defence of My Chemical Romance and the Emo subculture. ‘For the majority of fans, emo music acts like a release valve, driving away all the negative energy and emotion inside them,’ observed the media and popular culture lecturer Dr Dan Laughey. Vikki Bourne attended a protest against the anti-Emo stories in the press with her daughter Kayleigh, 15, saying they were both huge fans of My Chemical Romance and enjoyed a closer relationship as a result. ‘Emos are being portrayed as self-harming and suicidal and miserable and they’re not,’ said Vikki. ‘Since my daughter met the friends she’s got, she’s happy, she’s got a social life, she’s not suicidal, she’s got confidence.’ A Scottish study on attempted suicide and self-harm among teens conducted the following year, did find a higher incidence among Goths. Robert Young, one of the researchers involved, observed that ‘since our study found that more reported self-harm before, rather than after, becoming a Goth, this suggests that young people with a tendency to self-harm are attracted to the Goth subculture. Rather than posing a risk, it’s also possible that by belonging to this subculture young people are gaining valuable social and emotional support from their peers.’

 

 

 

 

 

 

Perhaps the most exuberantly macabre subculture, and hence most difficult for outsiders to comprehend, is Death Metal. Its imagery and lyrics are dominated by violent death and post mortem putrefaction – ‘Hammer Smashed Face’ by Cannibal Corpse and ‘Regurgitated Guts’ by Death are typical song titles. In many respects the attraction is the same as that of gory horror films, though that begs the question of why those appeal to a similar audience. The desire to almost literally wallow in the grisly viscera of human mortality is partly simply the pleasure of shocking outsiders, while showing that you can take – even enjoy – such imaginary butchery. There’s also a lot more humour involved than often appreciated – of a sick joke taking something so far beyond the realms of good taste as to be absurd. Gallows humour is also an age-old way of coping with the fear of injury and death – of using familiarity to pull the sharp teeth from the Reaper’s rictus grin.

 

This use of humour to diminish worries is, of course, an almost universal human characteristic. It’s just that Death Metal takes it further. Most of the attitudes to death discussed in this article can be found in less extreme forms in mainstream culture. Death is endemic in the mainstream media – from TV cop shows and war films to news reports on disasters – though the emphasis is usually on dying or killing as opposed to on death itself. While our ancestors were familiar with death courtesy of high mortality rates from infancy onwards, slaughtering their own livestock, open-casket funerals, and so forth, today we have largely isolated ourselves from the realities of death. It has become something of a dirty secret, and outsiders – not least members of subcultures – have a tendency to relish airing dirty secrets. A comfortable relationship with taboos like death helps distinguish outlaws and outcasts from conventional culture, while helping to maintain a healthy society by acting as a constant reminder that we can’t simply brush things that make us uncomfortable under the carpet.

Vampyros Lesbos and Commercialism versus Cultishness

It isn’t always easy being an author. I mean it’s not tough in the same way as, say, saving old ladies from a burning building or working the late shift at A&E on a Saturday night for a living. But we do all have our crosses to bear (even if some us prefer to carry them inverted). On this particular occasion, I thought I’d have an unattractively self-indulgent whine about the problems with getting anything vaguely original published. It’s a particular issue at the moment, as the reflex response to the harsh economic climate from many publishers and editors is to pull their heads in and only print the most conservative material they can find. For somebody who likes to write (and read) something a little different, this can be problematic.

I thought I’d offer a concrete example in the shape of a profile rejected from my recent book Vampire Lovers.  Most books – indeed most creative endeavours – are conceived with compromise. This is usually healthy. The confident hand of a skilled, sympathetic editor almost invariably improves a book or article. (I talked about this in my previous rumination ‘Does Size Matter?http://www.gavinbaddeley.com/archives/380However, there is a balance to be struck, and it is frustrating when the direction of a magazine article or book is unduly compromised by the demands of a – frequently illusory – lucrative target audience. Vampire Lovers was overtly born from a compromise. My publisher thought Twilight  made vampires a commercial proposition, while I’m interested in the undead, and thought I could do something worthwhile with the subject matter, including profiles of TV and cinema’s leading bloodsucking sex symbols, leavened with ruminations on what made them appealing.

I confess that I’m not a fan of Twilight, but I do think it’s interesting as phenomenon, and could certainly get my teeth into that. The idea was to balance the profiles between male and female, and cult and popular subjects, to create a book I felt was well-rounded and potentially entertaining to a wide audience. However, I reached a deadlock with the publisher. They insisted I include someone from The Vampire Diaries TV show, and drop one of the cultier old entries to accomodate it. I could find nothing interesting – or indeed nice – to say about the series which simply seemed a cynical crossbreed of the crassest components of Twilight and True Blood. Moreover, I didn’t want to lose any of my original cast of oddball bloodsuckers which I felt helped give the book character and depth. As anyone who owns a copy of the book can attest, I lost this particular struggle.

It was particularly depressing that the entry that hit the cutting room floor was the gorgeous Soledad Miranda in her mesmeric performance in Vampyros Lesbos, perhaps the definitive cult vamp flick. I like to think the reviews bore me out. Most were very positive but a couple expressed a desire to see more female entries and a greater emphasis on cult classics than recent Twilight cash-ins. I reread parts of the book recently, and I’m broadly pleased with it – unlike the vast majority of recent bandwagon-jumping, undead pulp, Vampire Lovers  was written by a true lifelong fan, and I think it shows. I still, however, wish Soledad had stayed and that I’d never heard of the Vampire Diaries, and because it seems a shame to waste the essay on Vampyros Lesbos I’m posting it here. (If you own a copy of Vampire Lovers, please feel free to tear out the section on The Vampire Diaries, print this out, and crudely glue it in its place.)

 

“A Psycho-Sexadelic Horror Freakout!”

 

Soledad Miranda

 

as

 

Countess Nadine Carody

 

in

 Vampyros Lesbos

 

Just what qualifies as a true cult movie? How about a sexually-charged, subtitled Spanish-German vampire movie, set in Istanbul, about a foxy Hispanic, man-hating vampire lesbian? Our gorgeous Sapphic bloodsucker, one Countess Carody, moonlights as a surreal stripper in a seedy Turkish cabaret club. By day, she doesn’t sleep in a coffin, but likes to sunbathe nude in front of her beachside apartment, itself a testament to the most lurid interior design chic of its day, a pad so tacky it travels round the clock to become cool. The same 70s hipster style is evident among the cast – chicks in peekaboo negligees and thick false eyelashes, guys in big tinted specs and heavy sideburns. Add an appropriate soundtrack – all swirling Hammond organ, funked up sitar and a breathy voice whispering “Ecstasy” – and, if anything, the 1970 movie Vampyros Lesbos seems almost over-qualified in the cult department.

One prerequisite of cult status in cinematic terms is the ability to divide critics and audiences, and Vampyros Lesbos certainly does that. While most cineastes turn their noses up at a film widely dismissed as a crass monument to technical ineptitude and lurid bad taste, to fans it is a bizarre tour de force, perhaps the masterpiece of the man responsible, Spanish filmmaker Jess Franco. It’s undeniably Franco’s vision at work here. He not only directed and wrote, but also takes a supporting role in Vampyros Lesbos, as the sleazy hotel clerk Memmet, a psychosexual sadist, sent over the edge when his wife falls victim to the charms of Countess Carody. If not one of the world’s most acclaimed filmmakers, Jess is surely one of the busiest. Franco has over 150 directing credits to his name, though an exact total is difficult to come by, as his films frequently appear with varying titles, in numerous versions (Vampyros Lesbos has been released under at least a dozen different names, from The Heritage of Dracula to The Vampire Women).

Devotees can immediately identify Vampyros Lesbos film as their idol’s work under any title, as it contains so many of the inimitable characteristics of a Franco film, though whether this reflects a unique vision, or is simply the inevitable consequence of making so many films so quickly is open to debate. There is plenty of handheld camerawork, leading to both interesting angles and unsteady frames, while zoom shots – so frequent in some Franco films as to seem close to a nervous compulsion – are in evidence. The small crew is multi-national, as is the cast, adding to a strange aura of exoticism and chaos that characterises classic Franco, the multi-lingual Spaniard habitually filming under conditions most directors would consider creative suicide. Film shares a place in the director’s affections with a lifelong passion for jazz, and fans have compared his unruly style of filmmaking with the unpredictable, improvisational qualities of freeform jazz. Jazz scores are also a Franco trademark – frequently composed by Jess himself – and the soundtrack to Vampyros Lesbos, released under the subtitle ‘Sexadelic Dance Party’, enjoys a cult following in its own right.  

“Men still disgust me. Many were captivated by me. Many women. I bewitched them. They lost their identity, I became them. But then I met Linda. Now I’m under her spell.”

Sex is also key to his celluloid recipe, and no Franco film is complete without a lengthy scene lingering on (or zooming into) a nubile nymphet, writhing in an orgasmic reverie on the floor. On writhing duties in Vampyros Lesbos is the Spanish actress Soledad Miranda as Countess Nadine Carody. The Countess had an encounter with Count Dracula himself, who she explains rescued her from a rapist. She walked away from the experience as a vampire with a disdainful contempt for men, while the Count fell under Nadine’s erotic spell. “He was addicted to my body”, she explains. In Vampyros Lesbos we follow the progress of a blonde estate agent named Linda, who has been having erotic nightmares about Nadine, and is assigned to settle Dracula’s inheritance. It turns out, of course, that the chief beneficiary of the Count’s estate is the haunting brunette of her torrid dreams, and Linda’s supernatural seduction begins in earnest. In many respects, this makes Vampyros Lesbos an erotic adaptation of the original Dracula, though one of the most unorthodox ever filmed, replacing most of the Victorian novel’s principle male characters with sexually liberated ladies.

This wasn’t Franco’s first take on Bram Stoker’s famous book. As already noted in our piece on Bram Stoker’s Dracula, the Spaniard had previously made a version which, like Francis Ford Coppola’s 1992 epic, was sold as a faithful adaptation of Stoker’s original novel. It was a dubious claim, but sufficient to convince a reluctant Christopher Lee – the saturnine English actor who had become an international star playing the Count for Hammer studios, but had sworn to renounce the part – to don the midnight cape once more. Franco’s Count Dracula also featured Soledad Miranda in her first major role for the director, as the Count’s victim, Lucy Westenra. “The normally reticent Lee waxed poetic about the sheer chemistry of this naturally poised beauty”, according to authors Cathal Tohill and Pete Tombs in Immoral Tales, their classic study of cult European horror cinema. “During filming they had to retake the neck-biting scene over two dozen times, and even after twenty or thirty takes he still felt goosebumps and shivered with the natural electricity during every take. She had the X ingredient, that indefinable quality that could have made her a star.”

It’s a story that has all the hallmarks of a horror movie myth. Not least, some cynics might contend, because the idea of a famously fast operator like Franco allowing dozens of takes of any scene seems singularly improbable. But the brief partnership between Jess Franco and Soledad Miranda invites cinematic myth. As the past tense employed in the above quote implies, Soledad never enjoyed stardom – even the cult stardom conferred by films like Vampyros Lesbos – as she tragically died in a car accident, just weeks after Vampyros Lesbos premiered. The Spanish actress died on her way to sign an important new contract that may have paved the way for the international recognition that had thus far eluded her. Soledad Miranda was already something of a celebrity in her homeland, courtesy of a string of film and TV credits. But Spain was still under the dictatorship of Jess’s namesake General Francisco Franco, who imposed stringent media censorship, and Spanish celebrity seldom meant much abroad.

Soledad made several films with Jess Franco, though she mostly used the name Susann Korda or Susan Korday in the credits, as such sexually provocative roles invited condemnation in the socially conservative Spain of the day. Ironically, many of Jess Franco’s films were banned in Francoist Spain. The director told Amy Brown, curator of Sublime Soledad, an on-line shrine to the actress, “the films she made with me from Dracula on, were the films that the Spanish audience didn’t know! They haven’t seen it. Because the film was forbidden by the Spanish censorship…” Franco (from hereon in, Jess, not General) has always been fulsome in his praise for his most famous leading lady. “I thought she was fantastic and everybody in the crew said, ‘Oh, my God, she’s wonderful, she’s perfect’”, he told leading cult film expert Tim Lucas. “I think Soledad was fantastic in my Dracula. Even Christopher was very impressed.”

In common with all great cult stars, Soledad Miranda’s screen presence encapsulated something – in her case something powerfully erotic – that is devilishly difficult to capture with words. Jess Franco suggested to Tim Lucas that she “seemed to come fully to life only on camera.” Franco elaborates that she “had a personality which translated to the screen a lot of the things that she felt deep inside. But it translated in an unconscious way. She was a funnel. It was very simple for me to explain things to her. She got it immediately because she was like a funnel. I think she had this special thing that the stars have. It’s not that you have to be a great actor but when this actor enters the scene you don’t look at anybody else – you only look at this girl or this guy. And she had this. She was a very sweet and very nice person… It happened very often with the Spanish gypsy people… Those gypsies had a kind of majesty and personal class. Who knows why? Because there’s no reason for it. They work very well and they pose in a fantastic way – a lot of them. Soledad was a maximum of this kind of person.”

Soledad Miranda was born of Portuguese parents in the Spanish city of Seville, with gypsy ancestry, began her career as a flamenco dancer, and made her media debut in the gossip columns as the rumoured girlfriend of Spain’s leading bullfighter. All of which contribute to the image of the ultimate sultry senorita, a Hispanic femme fatale, a modern version of the operatic anti-heroine Carmen. Yet there was something more to Soledad, something fans suggest was brought out by Jess Franco in his oddball, poetic, sleazy horror films. “Once a young, dimpled, bubbly starlet, she became the pale, haunted, mysterious icon of Franco’s movies”, according to Amy Brown. “She was not beautiful”, insists the director himself. “I saw her through my lens many times and she was not beautiful. But she had a mystery.” He’s wrong by most estimation – Soledad was uncommonly beautiful – but there was something more to the actress, the enigmatic sense of dangerous sensual energy contained within her delicate physique. “She was very sentimental and very carnal at the same time”, says Jess.

“You are one of us now. The Queen of the Night will bear you up on her black wings.”

While Franco was distraught by the death of his first major muse, it did nothing to slow his cinematic output, and he would find a new muse. Lina Romay began her acting career playing the gypsy girl Esmeralda in Franco’s 1972 film The Erotic Rites of Frankenstein, a typically torrid and kinky version of the Frankenstein story, where surreal plotting and low-budget invention soon overwhelm the narrative. Franco has described Lina as “a little bit of a re-incarnation of Soledad Miranda”, though as their relationship developed – both professionally and off camera – Romay’s own distinctive qualities soon shone through. The adjective often applied to the actress is ‘uninhibited’. While Franco says Soledad Miranda had no qualms about her nude scenes, his new star appeared to positively thrive in the sweaty realms of sexual excess he created on screen. Unabashedly sexy rather than beautiful in a Hollywood sense, Lina staked her own claim to undead immortality in Female Vampire (1972), in which she plays Countess Irina von Karlstein, a mute succubus who drains her victims during oral sex, frequently wearing little more than boots, a belt and a cloak. “It’s said than I am an exhibitionist”, observes the actress. “Every actor is one – I gladly accept that. I’m not a hypocrite.”

As mainstream cinema became more sexually explicit, independent filmmakers needed to stay one step ahead, and Jess Franco’s work increasingly crossed the line between erotica and pornography. It’s a distinction the director doesn’t recognise. “What is hardcore?” he says. “What is the difference between an erotic film and a porno film? It is the point of view of the camera. So you know it’s a stupid classification. If you shoot a scene with the camera above it is erotic, but you do the same thing with close-ups… it’s porno. The intention is the same. It’s the point of view of the camera.” On a more practical level, if he wished to keep making films, Franco needed to take his funding where he could find it, and this increasingly meant making pictures that would appeal to the burgeoning ‘adult’ movie market. For Franco filmmaking is clearly a passion that borders upon compulsion. While critics might castigate his slipshod production values and gleeful disdain for good taste, nobody can seriously doubt his dedication to the medium, making movies in less time than it takes most of his Hollywood contemporaries to agree on a schedule.

After decades as a cult figure among fans of cult European horror and sexploitation cinema, Jess Franco finally received official recognition for that dedication in 2009. Accompanied by Lina Romay, now his wife, the proud director received a Goya award, which is the highest award issued by the Spanish Academy of Art and Cinematographic Sciences. Perhaps, in part, in recognition for his refusal to bow to the rules imposed by his namesake, General Franco, when other Spanish filmmakers toed the line. “I think a censor is a kind of dictator”, says the director. “The thing is so old-fashioned. They try to cut our wings. It’s a pain in the ass. I hate that. I like freedom. I have always liked freedom. I left Spain because I liked freedom.” Meanwhile, Soledad Miranda now has a street named after her in her native Seville. In a recent interview, Franco was asked which actress might play Soledad in a biopic – Kiera Knightley, Salma Hayek, Penelope Cruz perhaps? “The names you tell me now are the names of very pretty girls, with beautiful backgrounds, but not one of them got the power, the personal power, fire, to be Soledad. No one!”