The Face of Another, the novel

Kobo Abe'
The Face of Another

 This is the novel that is the basis for the film of the same name which I commented on a short time ago.  While Kobo Abe' is also credited with being the screenwriter for the film, there are some differences between the film and the novel.  The anonymous narrator is a research scientist whose face has been disfigured in a laboratory accident.  When he leaves his house, he wears bandages that cover his entire head, much like the hero/villain in H. G. Wells' The Invisible Man.  He has been unable to reconcile himself to his condition and to a considerable extent takes his anger out on his wife.  He decides to create a life-like mask which will allow him to lead a more or less normal life.

The novel is a 1st person narrative, ostensibly coming from three notebooks the anonymous narrator has written for his wife in which he speaks throughout directly to her.    The three notebooks cover the time when he decides to create the mask, the period when he is involved in creating the mask, and the events that follow his creation of the mask.  In the film, the psychiatrist actually creates the mask and is a very significant character throughout, whereas in the novel, the psychiatrist plays a very minor role and the narrator is the one who creates the mask.

Since much of the novel is actually the narrator's thoughts about his situation as he considers, creates, and wears the mask, Abe' obviously decided the best way for the film to portray this would be through the interaction between the narrator and another person, the psychiatrist being the most obvious.  Another difference is that in the film, the relationship with his wife, while bad, does not seem to carry the same importance that it does in the novel.  In the novel, as I mentioned above, the three notebooks, which constitute the novel, are written for and directed to his wife.  In the notebooks, he addresses her throughout and seems totally unconcerned about any other person.  In the film it appears as though his most significant relationship is with the psychiatrist who plays only a very minor role in the novel. 

The dominant theme in the novel is the struggle within the narrator to maintain control of events and not turn it over to the mask.  He is obsessed by the thought that the mask is trying to take over his life, and this becomes especially clear in the third notebook or the last part of the novel when the mask is completed and he wears it.  At first he treats it as though it were a separate entity--when he wears the mask outside for the first time, he says he will take it for a walk, as if it's a dog.  However, this attitude changes over time until he becomes convinced that the mask is trying to control him and that he must struggle to maintain his freedom of action. 

The Face of Another is an intense psychological drama in which we see the internal struggle of a damaged human being, damaged both physically and psychologically. The endings of the novel and the film are quite different;  at least that is how it appears to me.  Others may differ.

I found that watching the film and reading the novel to be rather intense experiences, but I felt that I had to continue on to see where they were going. I'm not sure that I understand the ending, if there is one.  

Seconds and Faces and Masks

Seconds
Directed by John Frankenheimer
Released in  1966



Cheryl, one of my frequent visitors here, suggested a resemblance between the Japanese film The Face of Another and the US film Seconds, starring Rock Hudson.  The Face of Another is the story of a Japanese businessman whose face is horribly scarred in a laboratory accident.  He covers his head with bandages, resembling the character in films of  H. G. Wells' The Invisible Man.  He is not adapting well, so his psychiatrist suggests a radical solution.  He will make a mask that is so lifelike few will ever realize it is a mask.

In Seconds, the businessman is a successful officer at a bank and seems likely to become bank president in the near future.  However, he is suffering from what was called a midlife crisis.   His job is boring and the romance has gone from his marriage.  His daughter has grown up and is now married and living far away, sending only a few letters and making an occasional phone call. He has come to the point that life means little or nothing to him--just endless tedium.

Then, he is contacted by a friend, a shock, for he thought Sam had died.  Sam tells him there is a company that will solve his problems for him, for a fee of course.  The solution is plastic surgery.  The company will arrange everything:  plastic surgery so he won't be recognized and his "death," so he won't be searched for.  The company will even provide him with a new life--something like a witness protection program for the bored.

After a bit of coaxing, he finally agrees.  This part is the one that doesn't work for me--the plastic surgery.  He changes from a 50 year old man, of average height, and somewhat overweight to Rock Hudson, who is 6'4" with an athlete's body.  A few weeks of workouts in the gym is not going to change his  body that much nor can it add maybe a half foot to his height.  However, once I got past that, I found it an interesting and absorbing film.

Rock Hudson comes up with one of his finest acting jobs in this film.  Regardless of his physical appearance, Hudson really seems to be a 50 year old man, still tired and now lost in his new life.   As in Face, events do not go the way all had hoped for.

While Face is concerned with a mask and Seconds employs plastic surgery, the overlying theme in the two films is the same--the change of one's external appearance and the effects of that change.  In Face, the mask seems to release the inner monster or at least it allows one to become something other than it was without the mask, while the plastic surgery in Seconds may change one's physical appearance, it does not change the inner person.

In Thomas Mann's short novel (perhaps even a novella) The Transposed Heads, Mann proposes a third answer to the question of the significance of the physical body to the spirit.  In the story two vastly different friends, one an intellectual and decidedly not athletic and the other a hardworking farmer commit suicide in order to allow the other to win the heart of the woman they both love.   She, on her part, finds it impossible to choose between them.  Discovering that they have committed suicide by praying to the goddess Kali to decapitate them, she attempts to save them by putting their heads back with their bodies and praying to Kali to resurrect them.   Kali hears her plea and brings them back to life, but unfortunately in her grief and panic the young woman had placed the wrong heads on the bodies.

Over a period of time, the intellectual appearing head with the intellectual mind began to change a bit.  The features coarsened somewhat, its interests and thinking processes were not quite as intellectual as before, and the body began to soften and to resemble the body of an intellectual.  And, the head of the farmer on the intellectual body began to change in the opposite direction.  The head began to resemble that of the intellectual while the body became tougher and stronger.   Mann's point, as I see it, is that the spirit and the body are one unit and influence each other.   The two friends over time may resemble each other in physique and mind more than they did before they committed suicide.

So, there are three positions here:  the spirit controls the body or the outward appearance, the outward appearance greatly influences the spirit, and the spirit and the body mutually influence each other for they are really one.


 One side note here--in psychology the term "persona" refers to "the role that a person assumes in order to display his conscious intentions to himself and others."   The term "persona" comes from Latin and it means "mask."  So, the persona is a mask assumed to display his conscious intentions to himself and others.  The relationship to others is very clear, but what does it mean when we assume a mask to display our conscious intentions to ourselves?

I'm not sure what this all means, but the interrelationship among the terms persona, person, and mask is fascinating.   And how does Robert Louis Stevenson's The Strange Case of Dr. Jekyll and Mr. Hyde fit in here, as well as stories about the doppelgangers by Poe, Dostoyevsky, and others?

The Face of Another

The Face of  Another
Director: Hiroshi Teshigahara 
1966
black-and-white film
Japanese dialogue with English subtitles

This film is based on the novel of the same name by Kobo Abe, who also served as screenwriter for the film.  I haven't read the novel yet as I wanted to see the film first.  I find that reading the novel first will prejudice me against the film as I then focus on the film's correspondence to the novel, which is really only one of the criteria for judging a film.   Since Abe is the screen writer, it should be interesting to see what he does with his novel in adapting it for film.

Okuyama is a business man whose face has been horribly scarred in a laboratory accident.  He is having considerable difficulty in handling his situation.  He has decided to keep his head completely covered in bandages, which reminded me very strongly of  films of H. G. Wells' The Invisible Man.   I wonder if  Abe or the director did this deliberately.

Okuyama is seeing a psychiatrist, hoping that this might help him.  His relationship with his wife is deteriorating, as is his work on his job.  The psychiatrist suggests, rather tentatively, that there's a possible solution.  He knows of an amazing synthetic fabric that looks very much like skin.  He might be able to create a mask which Okuyama might be able to wear in public.   While the psychiatrist has considerable ethical and moral problems with this procedure, Okuyama is desperate enough to try it.  They find a man whose has a nice face, not extraordinarily handsome but a pleasant face, and pay him for the opportunity to make a mold of it.

The psychiatrist is concerned about the consequences of creating a mask for Okuyama and for society if the process proves successful and is made available to the public.  One major question is that of identity:  does our identity come from inside or outside?  Would we be a different person if we had a different face?  What would happen to society if we never knew the real faces of people, but only the masks they chose to wear?

Some might argue that we already wear a mask.  One is Paul Lawrence Dunbar whose poem I have already posted here, but  "We Wear the Mask" deserves another reading in conjunction with this film:



We Wear the Mask

We wear the mask that grins and lies,
It hides our cheeks and shades our eyes,--
This debt we pay to human guile;
With torn and bleeding hearts we smile,
And mouth with myriad subtleties.

Why should the world be otherwise,
In counting all our tears and sighs?
Nay, let them only see us, while
We wear the mask.

We smile, but, O great Christ, our cries
To thee from tortured souls arise.
We sing, but oh the clay is vile
Beneath our feet, and long the mile;
But let the world dream otherwise,
We wear the mask!

-- Paul Laurence Dunbar --


In 1966 this film was considered SF, but recent articles regarding at least two face transplants suggest that this issue now requires some discussion.  Also, in Europe there is considerable turmoil regarding the Moslem custom of veils for women's faces.    A mask or a veil is worn to hide or conceal one's identity from others, even though, paradoxically, wearing one in public makes one stand out among others whose faces are open for all to see.  In a sense, a mask or a veil makes it obvious that one wishes to remain anonymous.

The film has some surrealistic elements that occasionally become confusing.  The psychiatrist's laboratory is a bizarre room with glass and strange diagrams and, frankly, it seems to change each time we visit it.  There are also quick changes between the major plot with Okuyama and the secondary plot of a young woman with radiation scars on one side of her face.  She covers the scars with her long hair combed forward, while her hair is combed back on the other side of her face.  She mentions Nagasaki once when she asks her brother if he remembers the sea there when they were children, perhaps a hint as to the cause of her scarred face. 

The theme of the double or the doppelganger is also strongly brought out in the film.   Okuyama himself is the most obvious example as he is wearing a mask of someone else's face.   Some conversations seem to be repetitions of previous encounters, as well as doubling depicted in the early and late scenes in the film.  After he gets the mask, Okuyama supposedly leaves town but actually remains.  He rents two suites in an apartment building, once wearing his bandages and the second wearing his mask. 

The endings of both plots are clear and unambiguous:  we know what happened.  However, the rationale for the Okuyama plot is not.  Just why did Okuyama do what he did?  The ending of the second plot is much more understandable.

I would recommend this film strongly with one warning.  It is in Japanese, so if you don't understand Japanese, you will have to rely on subtitles.  Occasionally I found myself pausing the film and backtracking because the subtitles appeared and disappeared so quickly I had trouble reading them.  Aside from this minor inconvenience, I thoroughly enjoyed the film.  I now intend to read the novel and then rent the film again.