The Point of No Return - Zero Hour! - 1957

“Zero Hour!” (1957) has a legacy that ironically may represent a great change in our culture with respect to humor. The movie is a drama, but its famous parody, “Airplane!” (1980) is an off-the-wall comedy that points to how ridicule has overtaken silliness and slapstick as comedic expression. To be sure, “Airplane!” is very silly, too, but the joke is on the writer and the actors of “Zero Hour!”

The writer was Arthur Hailey, who gave us the iconic “Airport” (1970), which was followed by several sequels. Movies about airplane disasters obviously tend to be formulaic, and this is the chief source of humor for “Airplane!” In almost any plane disaster movie we have the passenger who shrieks with panic and must be subdued, the ill passenger needing emergency medical treatment, the thwarted romance of some member of the flight crew, and maybe throw in a nun if you’ve got one. “Airplane!” most pointedly uses the same name for its main character (though changes the spelling), and blatantly throws in (as gently as a javelin) the astoundingly stupid line from “Zero Hour!” about finding someone who can fly the plane and who did not have fish for dinner.

Peel back the years to the 1950s and you have plane disaster movies that focused on another aspect, one that the 1970s movies did not have to worry about: the point of no return.

This aspect, and used as a line in “Zero Hour!”, “The High and the Mighty” (1954), and “No Highway in the Sky” (1951) - see previous post, was a factor in aviation at the time when propeller planes like DC4s and DC6s had a limited flying range, and once past the reckoned “point of no return” a plane in trouble could not turn around and return to its original taking off point without running out of fuel. It had to keep going no matter what the problem. This was most seriously creepy in “The High and the Mighty” in which the plane crossed the Pacific Ocean, and also happened in “No Highway in the Sky” in which the plane crossed the Atlantic.

There is another meaning to “the point of no return” of course that is allegorical, in that the characters must face not only the challenge of survival before them, but must face their own fears, shortcomings, sins, or a combination of all three, to earn new lives for themselves.

The notion of a “point of no return” seems archaic as flights serving full meals with china and cutlery, pilots that cheerfully greet visitors to the cockpit, and the tracking of air traffic not with computers, but by pinning little toy airplanes to a paper wall map.

“Zero Hour!” begins with a flashback, where Ted Stryker, played by Dana Andrews, a fighter pilot with the Canadian forces during World War II, leads his squadron into a disastrous raid in which some of them are killed. Long after the war Dana Andrews still carries the guilt on his shoulders, and with his wife, Linda Darnell, and son, moves from job to job and town to town, unable to settle down to anything. He shirks any responsibility like the plague.

Linda Darnell has had enough, takes their boy, and boards a plane to leave her husband. Andrews follows, gets a seat on the same plane. When it takes off, we see the sickening fear in his face as he relives another war flashback, and he takes himself to the restroom. He could still be his character Fred Derry from “The Best Years of Our Lives” (1946) whose famous post-traumatic stress incident was something he had to face before he could move on. There is a genuine quality of misery about Dana Andrews in this role, and certainly some other roles he played, that conveys some vague but deep, private hell.

The plane is full, but beyond brief cameo types of appearances, we don’t really get a back story on most of the other passengers. The only standout among them is Jerry Paris, who later became known as the neighbor on “The Dick Van Dyke Show”. He has the floundering relationship with the stewardess, and once they have faced danger together, they will patch things up. He proves himself adept at entertaining children with a glove puppet like Señor Wences.



The matronly woman scornful of the whiskey-drinking Scotsman you might recognize as Hope Summers, who played Millie the store owner on the TV western “The Rifleman”.



More famous than any of these at the time was probably the pilot, played by Elroy “Crazylegs” Hirsch, who had just finished his last season with the Los Angeles Rams, and who some years later would be inducted in the Pro Football Hall of Fame. Crazylegs, with his blond wavy hair and cleft in his rugged chin, has that hero quality about him that reminds one of Dudley Do-right.

Mr. Andrews pleads with his wife to come back to him, but Miss Darnell lets him have it between the eyes with the weary request that he stop running and “make a stand somewhere.” She gently but firmly tells him, “I can’t live with a man I don’t respect.”

This is only one in a string of hard knocks Dana gets this awful day. The only good thing about this rotten day is he didn’t have fish for dinner.


The uniformed perky stewardess gives everyone a choice of halibut or lamb for their meal. Everybody who eats the fish, including the whiskey-drinking Scotsman, Dana Andrews’ little son, and both the pilot and co-pilot, are going to be violently ill. Infected with a deadly bacteria, the halibut is causing everybody severe bellyaches, and eventual unconsciousness. But Dana Andrews, who had the lamb, is left with a huge headache. He’s only one with flying experience. He has to fly the plane.

Sterling Hayden is brought in to give Dana Andrews instructions over the radio on how to fly this big plane and most importantly, how to land it. With his constant barking of orders, and his chain-smoking (he has the funniest line of the movie when he remarks, “Looks like I picked the wrong week to stop smoking,”) Hayden has kind of a maniacal quality to him that is just ripe for parody.

This trans-Canada flight has passed the point of no return. They must push on to Vancouver, but the airport is fogged in and they must wait until the weather clears. There are a lot of realistic shots of the plane in flight, close-ups on the control panel, and outdoor shots of the airport and tower where the plane will eventually come down.

The doctor, one of those professorial, noble types who speaks very proper stage English, is the one with the awful line, “The life of everybody on board depends on just one thing: finding somebody who can not only fly this plane but who didn’t have fish for dinner!”

He passes pills to the sick passengers and plugs Crazylegs with morphine. Though the morphine is intended to relieve his stomach pain, a guy loaded with narcotics probably shouldn’t be flying a plane, so one wonders about this doctor. But regardless, Crazylegs is down for the count, and neither he, nor his co-pilot who was such a pig he asked for two helpings of the halibut, are able to fly the plane.


Dana Andrews (Thank heavens for a meat eater!) is brought to the cockpit most unwillingly. This is not a case of a man deciding to save the day and prove to his wife he’s a hero. Dana would rather be having a root canal than fly this plane. What’s interesting is that he needs another pair of hands to work the radio, and his wife is drafted for the job. It’s a refreshing change not to have the woman sitting in terror and anticipation, twisting a hanky in her hands, but rather flying the plane with him. However Miss Darnell is unaccountably calm through the entire adventure. She shows very little of Mr. Andrews’ acute (and entirely appropriate) anxiety.


Pretty soon Dana and everybody in the tower control room are sweating buckets. Sterling Hayden has no confidence in Andrews, believing he will “fold up” under the pressure. Dana comes close to folding, but he slowly manages to get a grip on himself and the plane. There is a really scary sequence when they nearly crash into mountain peaks and they lose radio contact, and another very exciting sequence when he brings the plane in for a landing. Sterling Hayden wants him to keep the plane up in the air another couple of hours until the weather clears, but Dana makes a command decision to bring the plane down because the bellyachers are dying.

Some newspaper editor shows us two possible headlines, one announcing all dead, the other announcing all safe. It is succinctly gruesome.

The landing is horrific, but when the dust clears, we see Dana Andrews has regained his wife’s respect, and his own courage.

Another aspect to these airplane movies that eventually became so formulaic a couple of decades later is the illustration of our sense of interdependence on each other in times of crisis. How do come out of yourself and your own problems to help people who need your help? How do you help yourself if you’re the only one who can?

Dilemmas not necessarily worth laughing at. I make no complaints against “Airplane!”, but it belongs to another era. Parts of it are very funny, but its parody is based on sarcasm, a kind of self-superior mockery. Such “humor” is rampant these days. Check out the dismally arrogant tone of stand-up comedy, the 101 put-downs that comprise the average TV sitcom script. When did humor rely almost solely on sarcasm and ridicule rather than the original and creative, open-hearted silly playing out of human foibles? When did we cross that point of no return?

But this may be a very old debate. In Jane Austen’s Pride and Prejudice, the defensive Mr. Darcy observes, “The wisest and the best of men, nay, the wisest and best of their actions, may be rendered ridiculous by a person whose first object in life is a joke.”

“Certainly,'' Elizabeth Bennett retorts, “there are such people, but I hope I am not one of them. I hope I never ridicule what is wise or good. Follies and nonsense, whims and inconsistencies do divert me, I own, and I laugh at them whenever I can.”

I can laugh at Sterling Hayden, but never Dana Andrews.

The Song of Bernadette (1943)

“The Song of Bernadette” (1943) pits man against miracle in a many-layered universe. The first layer of this complicated universe is the historical 19th century event on which the story is based. Then, there is the book by Franz Werfel and the World War II climate under which that book was written and published. Finally, there is Hollywood, that tries diplomatically to be both pious and frank, spiritual and temporal, to present a money-making story, and yet present it under the auspices of a religious experience.

By filming a story about a miracle, Hollywood created something of a miracle in its own craftsmanship just by what it accomplished and how.


On this Easter Monday, we take a look at Hollywood’s presentation of a miracle and the ironically realistic way it chose to present it. Man is by nature a creature which believes. We have religions and sometimes complicated protocols of faith. We have superstitions, and we have good luck and bad luck, and we have worries and fears and paranoia, and that is all part of what we willingly believe without proof. On the opposite side of man’s nature is an innate skepticism.

Someone who believes in the efficacy of the prayers of his own faith, may disbelieve the efficacy of prayers of another faith. An atheist may disbelieve the efficacy of any prayer at all, and yet wholeheartedly believe in luck, or horoscopes, or that a co-worker who gives him a dirty look is out to get him. It may be the co-worker is just in a bad mood, but that does not shake the belief of the paranoid. A lot of logical, sensible people knock on wood. Even people who believe in nothing believe in something, even if it is only the superiority of their own opinions.

So, we believe, regularly, commonly, without proof. It may be part of our DNA. But at the same time we are skeptical over someone else’s experiences. “The Song of Bernadette” shows these disparate sides of human nature and the clinging onto of human dignity more than it puts forward of one belief over another, or promotes miracles. The film begins with the narrative,

“For those who believe in God, no explanation is necessary. For those who do not believe in God, no explanation is possible.”

But this is not merely a disclaimer to placate a general movie-going audience of mostly Christians, albeit demographically mostly non-Roman Catholics. It is a simple analysis of human nature. Belief and skepticism may be at opposite poles, in life and in this movie, but they do not represent good and bad. There is nothing bad in skepticism. Skepticism is healthy and beneficial, except when it becomes distorted as a tool for manipulation. The same may be said for belief. It is healthy and beneficial, except when it becomes distorted as a tool for manipulation. This film is remarkably and consciously clear in demonstrating that.

It is the telling of the story, and not the miracle, that is the subject of this post. Such care was taken in the historical accuracy of the southern French village (a realistic set of stone which was also used, I believe, for “How Green Was My Valley”?), in the soaring and evocative music by Alfred Newman, in the clothes, the everyday life of the poor-as-dirt peasantry, in the meaty, articulate script, in the camera work which plays on light and dark with such soul-baring intimacy. This film is an example of craftsmanship at its best. Stark, unflinching, and yet remarkably empathetic craftsmanship. The studio, and all those involved evidently wanted to make not just a money-making film, but a great film. So often we have seen so-called blockbuster movies made at this period, and especially today, where a truckload of money is thrown into a project, but what results is only lumbering over-produced garbage. This film shines with the obviously meticulous care put into it.

The cast is a collection of some of the best character actors of the day, along with a flock of extras as villagers, and a young Jennifer Jones in the title role that made her a star, and won her an Academy Award. About the only weak links are the child actors playing her younger siblings, who seem by the way they speak and carry themselves to resemble 20th century American kids rather than 19th Century European children, but the rest of the cast are true and believable.


Anne Revere and Roman Bohnen play the parents of Jennifer Jones’ Bernadette. Miss Revere was commonly cast in hardscrabble mother roles. How much was due to her scrubbed complexion mottled with freckles and her strong jaw and the flint in her eyes that suddenly turned soft and sympathetic can be guessed at. Most actors are chosen for their roles because of their looks, and sometimes their height. Other actresses habitually played mothers on screen, but did not have Miss Revere’s quality of appearing genuine. Other screen mothers were often only superficially mothers, the kind who came out of the kitchen with milk and cookies. Revere gives us the impression she actually changed diapers, wiped noses, was the hand that rocked the cradle, and sometimes the backhand to the cheek or slap on the bottom.


Roman Bohnen played Jones’ father, an out-of-work peasant at his wits end, beyond hope and failing strength. He is downtrodden and resentful, petty and frustrated, but we see the depth of his love for his daughter when he desperately promises to let her return to the grotto, after having already forbid it, and when he scrambles fearfully into the Royal Prosecutor’s office, where Jones has been taken for questioning, to claim her and take her home. From the time we see him rise up early to beg for a job dumping hospital waste, to the point where he must say a final goodbye to his daughter, in every action, this man’s heart is breaking.

Charles Bickford is the Dean of Lourdes, the village priest who, in his dashing Cavalier-like hat and cape looks something like a superhero before the ragged villagers. The sash on his cassock is cinched firmly about his waist, making the line of his body look lean and rugged, with broad shoulders and he takes his long strides with a lordly bearing. Mr. Bickford, last seen here as Jane Wyman’s father in “Johnny Belinda” (1948), played tough, commanding men who kept their own counsel, and whose role here as the scornful priest who doubts Bernadette and later becomes her staunchest ally, demonstrates his formidable screen presence.

Vincent Price heads the local magistrates who connive to discredit Bernadette. He is the self-important and dangerously ambitious Royal Prosecutor. It is a role perfect for Mr. Price, whose elegant disdain so completely captures this highly intelligent, highly skeptical man. There is a particular facet about his character that is especially memorable, and that is his constant flourishing of a voluminous handkerchief, dabbing at his nose as he makes a gesture or a point about the foolish Jennifer Jones and the idiot townspeople.

“What do you expect from a peasantry fed on dogmas and superstitious nonsense?”

At times he looks foppish waving the hanky, and at other times, it is as if he is using it to steal scenes, and it becomes an almost funny prop, along with his ever-present allergy symptoms. It is only late in the film we notice with an ominous sense of foreboding that his voice has grown hoarse, and that his raw throat and troublesome sinuses, which he writes off as influenza, is actually a serious illness. Contrasting the lighter earlier scenes of the scene-stealing foppish hanky, it is a shock to learn now he has throat cancer.

Charles Dingle, so delightfully wicked as the rascal older brother in “The Little Foxes” (1941) plays another devious role here as the chief of police, and Lee J. Cobb as the kindly and scrupulously objective village doctor rounds out a very strong supportive cast of town officials.


Gladys Cooper, so impressive here as the envious, bitter nun who first presents as Bernadette’s stern school teacher, and then her mistress of novices in the convent, conducts a master class on acting just in the convent scenes alone when she confronts Jennifer Jones about her supposed sightings of the Lady. Miss Cooper’s dark eyes burn in her wan face, emitting her particular venom for Jones through those eyes. Then a convulsion of emotion rips out of those remarkable eyes as we see Cooper has an epiphany of her own when Jones reveals proof of her agonizing illness that she has borne with quiet patience. Miss Cooper’s character takes a complete turn, and she melts almost like the Wicked Witch of the West, but not from water, from the sickening knowledge of her own deformed reflection in the mirror of her soul.


Jennifer Jones is Bernadette, from every nuance cast in stillness, even from her screen test. It is a famous Hollywood anecdote that among all the actresses trying out for this much-sought-after role and who were told to gaze at a stick held above the camera, Jennifer Jones, according to the director, was the only one who saw the Lady.

We can easily believe it. Her quiet sense of wonder is exquisite in this film. In the scene where she sees the Lady for the first time, there is a really very long moment of her fixated, unblinking stare into a kind of paranormal light cast during the Lady’s presence. In subsequent encounters, Jones’ child-like characterization is so complete that her fascinated gaze reminds one of the way a child will turn, eyes wide and unblinking, to the TV, absolutely absorbed by a toy commercial. If you’ve ever tried to talk to a child when a toy commercial is on, you know how exasperated Bernadette’s parents are when they cannot make her disregard her rapture for the Lady.

But her stillness, her economy of gesture and movement does not keep her from growing as a character, and this is another remarkable aspect to her work in this movie. She begins as a somewhat diffident, frail girl, a poor student who everyone, including herself, refers to as stupid. Her personality enlivens under the presence of the Lady, and we begin to see in her a sense of joy, a sense of wonder, and an occasionally comical common sense.

When questioned by the authorities on her lunatic behavior of pretending to wash herself with dirt, and falling to her knees, eating wild scrub plants like “an animal”, Bernadette replies, “Do you act like an animal when you eat salad?”


It is another Hollywood anecdote that when it came time to film the scene where the Lady asks Bernadette to wash her hands and face in a stream which does not exist, and eat some nearby plants, director Henry King wanted Jones to only pretend. Miss Jones insisted on digging into the ground with her hands, smearing dirt on her face and shoving the weeds into her mouth and eating them.


There was some debate at the time as to whether the film should show an image of the Virgin Mary to whom Bernadette is speaking, or, since nobody but Bernadette saw the vision, to leave it out. There is probably equal logic and merit on both sides, but having the movie-going audience see the vision as Bernadette sees it at least steers the story away from having us, along with the villagers, believe Bernadette is a lunatic. We are then free to focus on the villagers’ and the Church’s skepticism, and not our own.

Nobody believes her, and she is harassed not only by civil authorities, but most especially by the Roman Catholic Church. Even Charles Bickford, the priest who begins by threatening her with a broom and later becomes her protector, never really swallows the story completely. He is at last convinced of her sincerity and her innocence, but to believe that the Virgin would deign to make an appearance in such a lowly, filthy place to such a miserably nobody of a girl, is ridiculous. He is skeptical.

“Christ was born in a stable,” counters Bernadette’s formidable aunt, who chastises her parents for their lack of support and demands that the girl be allowed to visit the makeshift grotto in the town dump. When the spring water that wasn’t there suddenly appears, and a couple of people are healed by washing in it, a horde of people needing to believe in something show up, and keep showing up, and so do the concessionaires. The town prospers in the parasitic cycle of public relations and commerce.

Miss Jones is at last made to understand that through the tumult she has caused, her life can never be the same again. She is offered both sanctuary and grinding servitude in a convent, and we see another aspect of her growing maturity as she says goodbye to the village boy who appears to have a crush on her. There is no fully developed romance between them, but the film intimates that there would be if only Bernadette could be left alone. A sweet, and deeply sad moment, when he stops her carriage with an armload of flowers as she is leaving for the convent, (that appear to be cherry blossoms?) and vows that he, too, will never marry. She snaps off a sprig of pure white blossoms and hands it back to him, and it is almost as if they are blessing each other in a kind of wedding ceremony for a chaste marriage.


When Bernadette arrives at the convent, she meets up with her old nemesis Gladys Cooper, and when that mean little nun walks through the door, we are perhaps even more shocked and depressed about it than Bernadette is. There is another wonderfully still, yet evocative moment, when left in her room alone, her “cell”, Jones glances around with a frozen expression and limpid eyes that gaze with a different, more foreboding sort of wonder. The cell is actually far more clean and comfortable than the home she grew up in, but here we see she is terrifyingly alone. We see a crucifix mounted on the bare whitewashed wall over her shoulder, and we wonder if the Lady has left her all alone forever, too.

We might comment with amusement that the vision of the Lady was actually played by a pregnant Linda Darnell, but that’s been noted so often that I think all of the really clever jokes and remarks have already been made, certainly nothing I can top.

Even here in the convent, Bernadette is still brought before Church commissions, made to testify over and over to what she saw. Even Peter denied Christ three times before the cock crowed, but Bernadette is more steadfast. She insists she saw what she saw. It is not a martyr’s courage that makes her declare this, only her simplicity and a lack of street smarts in knowing how to lie.

At the very end of the film, as Bernadette lay dying, she finally sees her Lady again, who beckons as if coming to her for a hug. Miss Jones once again makes us believe everything in her heart when she calls out to the vision that nobody else sees, “I love you…I love you!”

The musical score, a beautiful piece of art in itself, is suddenly covered by a male voice over at the end with a recitation from the “Song of Solomon”, which I always thought was a rather odd way to the end the movie. It’s one of the more beautiful passages from the Bible, but it never seemed appropriate to me to use here, at least until listening to the bonus track of commentary from the 2003 restoration DVD of this film. It is explained that the composer of the score, Alfred Newman, saw in his mind that the movie was really a love story between Bernadette and her Lady. A sweet way to look at it, and makes the words from the Song of Solomon as Bernadette is being encouraged by the Lady at the end of the film,

“Arise my love, my fair one, and come away….”

seem well used.

A note on this commentary track: we’ve commented before on this blog about how disappointing some DVD commentary tracks are, but this is not one of them. Delivered by historian Donald Spoto, Newman biographer Jon Burlingame, and Jones biographer Edward Z. Epstein, the commentary to this film is truly excellent. Mr. Burlingame covers the towering score by Alfred Newman, Spoto covers the historical setting, and their remarks are scholarly, spoken with clarity and articulate passion, as well as in voices, particularly in Mr. Spoto’s case, that are resonant and pleasing. It’s always enjoyable to hear someone speak well. Mr. Epstein’s comments are more superficial, but if one is unfamiliar with the life and career of Jennifer Jones, he provides a useful background. All three gentlemen’s remarks dovetail neatly.

Bonus tracks aside, the restoration of the film on this DVD (available from Amazon here) is worth the price alone, so vivid and sharp is the visual quality compared to any old television screenings you may have seen in the past.

The commentary underscores the idea that this film represents a many-layered universe, in this case, history and Hollywood. They ruminate on Franz Werfel, a Jew escaping the Nazis who on his escape route discovered the story of Lourdes and wrote a book on Bernadette, who had been canonized as a saint only fairly recently, in 1933. The notice at the very end of the film reminding us to buy war bonds is actually jarring; so deeply have we been sent into the19th century that a reminder of the present is a shock.


The film shows realities of poverty, of religious leaders who dismiss the idea that a sign of heavenly grace can be bestowed on anyone other than themselves, and of civil authorities who are threatened by the raising up of a peasant class until they find their own way to exploit it. These are realities as ancient as mankind, and as current as today’s headlines.

“She’s a religious fanatic, and every time religious fanaticism steps forward, mankind steps backward,” Vincent Price declares in this marvelously literate script. We may agree.

“You should be thankful, Bernadette, you did not live in former times” a spiteful Gladys Cooper tells her with delicious malice, because she would have surely been burned at the stake. Very true.

And Miss Cooper asks the most meaningful, the most fatal question of all, the same question all the clergy and all the authorities, and all the villagers ask quietly to themselves in their most private thoughts,

“Why then should God choose you, not me?”

Bernadette doesn’t have an answer to that one, and 20th Century Fox wisely refrains from providing one, but we don’t really need an answer. The question itself is thought-provoking enough.

My Darling Clementine (1946)

This week we’ll discuss a couple of movies that, while both of wildly different subjects and settings, are similar in the poetic way they tell their stories. The poetic quality in the first, “My Darling Clementine” (1946) is blatant and on purpose. Director John Ford, however hard-nosed he preferred to appear in real life, had a romantic view of the West. He does not trouble to conceal the rhapsody of his storytelling. He exploits it.

In the second film that we’ll save for Thursday, “A Tree Grows in Brooklyn” (1945), novice director Elia Kazan tells a gritty, unsentimental story in a manner that is both beautiful and memorable. Curiously and ironically, he later expressed disappointment in what he felt was a lack of realism.

Beginning with the weathered signpost style credits in “My Darling Clementine”, and the song played as part of a medley of American folk music and hymns we will hear in the background of this film, Ford launches a tale of the Old West that uses familiar themes and settings, but is never cliché.

The true story of Wyatt Earp, his brothers, Doc Holliday, and the Clanton gang facing off in a gunfight at the OK Corral is gussied up with a lot of incidents and subplots that are not true. Ford is a storyteller, not an historian. We might note here with tongue in cheek on behalf of Mr. Ford’s Irish roots that a word for both storyteller and historian in Irish (and Scots) Gaelic is Shanachie, an economy of language which might intimate the ability to get the facts right is not necessarily held higher than the ability to tell a story.

Henry Fonda plays Wyatt Earp, a famous lawman who for the moment has given up being a sheriff for driving cattle with his three brothers on their way to California. We are shown a large herd of cattle crossing the favorite Ford setting of Monument Valley, a harsh and barren country Fonda remarks is “like no country I ever seen.” We have the chuck wagon, the guitar plucking in the background, the sage brush, and the raucous town of Tombstone, Arizona, where three of the Earp brothers head for a shave.

We get a first glimpse of the fastidious barber at the Bon Ton Tonsorial Parlor who will return later in the film for a funny bit with Fonda. While they are gone, their cattle are rustled and their brother who remained guard is murdered. Now Wyatt Earp takes for himself the job of sheriff of Tombstone to get some justice.


Gunslinger Doc Holliday haunts a local gambling parlor. He is played very well by Victor Mature, whose performance as the doomed man is understated, brooding, and emotional despite the mask of fatalistic acceptance. He and Fonda have a relationship that is adversarial and also one of comradeship, a terrific balance of male bonding and suspicion of each other. When Mature and Fonda share their first drink together at the saloon, Mature erupts into a coughing fit, whipping out a white handkerchief and hacking ferociously into it. This is our signal that he is a dying man.

Whenever somebody coughs into a hanky in the movies, they’re going to die. It happened to Greta Garbo in “Camille”, it happened to Victor Mature in “My Darling Clementine.” Just make sure it doesn’t happen to you.

Mr. Ford treats us to long slow shots of the wide open spaces, the clear sky, and a western town with growing pains. The town actually looks authentic, without that movie set look that a lot of towns have in western films. We are also treated to a lot of wonderful close-ups, studies of grizzled beards in the rain, of the complex emotions of Victor Mature and Henry Fonda, and of the simmering Linda Darnell, who plays a feisty saloon singer with the irresistibly funny name of Chihuahua.

Miss Darnell, who is Doc Holliday’s lover, gets some competition when his former love arrives, a respectable lady from Boston, whose name is Clementine. Mr. Mature, knowing his ultimate fate from coughing into his hanky, tries to save Clementine, played by Kathy Downs, by driving her away. Mr. Fonda, meanwhile, is smitten with her.

In between all the justice seeking and whiskey drinking and poker playing and wooing of females, there is the subliminal message that the West is changing. Towns like Tombstone are becoming civilized. As much as the inhabitants of these towns long for the same stability they had Back East, there is a mournful note as well. The irony is that the West represents individualism and freedom, but without laws and rules, it is also seen as a cesspool of anarchy.


Fonda sits at the grave of his murdered younger brother and says to the name carved on the wooden grave marker, “Maybe when we leave this country young kids like you will be able to grow up and live safe.” This could be a cheesy scene, but Ford handles it beautifully, with the help of cinematographer Joseph MacDonald. In their hands, this is not a saccharine sentiment. Intentionally poetic perhaps, but also realistic. How many of us have spoken aloud our thoughts to headstones in moments of grief? It’s a cheesy thing to do, but we do it.

There are many moments of humor interspersed as well, when Mr. Fonda dumps his poker chips into his hat, and then puts the hat on, and then proceeds to his first encounter with Doc Holliday. The scene where the barber, played by Ben Hall, sprays a startled Fonda with cologne, and when anyone thereafter remarks about the scent of honeysuckle in the springtime air, Fonda must abashedly confess that the lovely smell is him.

Later, when walking with Clementine on his arm, Fonda passes the barber who gives him a brief but very funny “I told you so” look of satisfied superiority, as if the cologne is responsible for Fonda’s success with females.

One comic moment turns in to a powerful scene of longing, and sadness, and pondering the meaning of life. A traveling actor drinks a bit too much, and then stands upon a poker table in the saloon while the wonderful Walter Brennan, father of the Clanton thugs, and his mean spirited boys, who all seem to resemble Bluto, threaten the actor into entertaining them. The drunken tragedian proudly launches into Hamlet's soliloquy.

Mature and Fonda come to rescue him, and watch. We see that Mature is fascinated by the actor’s performance. When the tired old Hamlet cannot remember the rest of his lines, Mr. Mature takes over, delivering Shakespeare’s words with simple dignity. Since we have already seen him cough into his hanky, we know that the lines about whether it is nobler to take arms against of sea of troubles, about dying and sleeping, has a deeper and more profound meaning for the doomed Doc Holliday. Fonda sees it, too.

More reminders that the West is changing occur when a flurry of activity assembles at the new church in town. Just the floor is completed, and a dance is held to raise money for the rest. After a bit of square dancing, Fonda leads Clementine in a spirited Texas two-step, while a couple of American flags flutter in the breeze. It is pure American tableau, and Mr. Ford knows that, that’s why he does it.

“Church bells in Tombstone!” is exclaimed with disbelief, another sign of the encroaching civilization.

Mac the bartender, played by J. Farrell MacDonald, who we’ve seen in a number of films, is one of those stalwart character actors without whom no film of Hollywood’s heyday could have been made. There are a number of them in the Ford gang, including Ward Bond, Jane Darwell, Russell Simpson, and former silent star Mae Marsh in a brief scene. We will see Mr. MacDonald in another bit part on Thursday in “A Tree Grows in Brooklyn” where he played Carney the junkman.

“You ever been in love, Mac?” lovelorn Fonda asks the bartender.

“No, I been a bartender all me life.” Not quite. Mr. MacDonald’s been a lot people, in a lot of movies but only for bits of screen time in each one. Still, he is noticeable and we remember him when we see him.


Judgment day at last arrives, and a showdown between Wyatt Earp, Doc Holliday and their men against mean old Walter Brennan and his boys. When Victor Mature is shot down, his hanky, which he always carries in his right hand, gets snagged on the rail fence, and hangs there, fluttering in the breeze like a flag of truce.


When peace is restored, Fonda bids goodbye to Clementine with a chaste kiss on the cheek and the hope of returning someday. She will remain here, this transplanted Bostonian who was told earlier that her kind did not belong here. She is to be the new schoolma'arm. Another sign of encroaching civilization. Clementine brings an end to the roughness of Tombstone not with a pair of six shooters, but with perfumed toilet water and soft spoken manners.

It is not an historically accurate film, but it is a tidy story, well told, and at times, quite beautiful.

We will see on Thursday that though the veteran director Ford seems to embrace poetry; the novice Kazan, whose films will launch a new style of movies in the coming decade, eschews it, yet manages to create a most beautiful film himself.