Danse Macabre (49 page)

"Anybody! Anybody!" Sister Agnes said. "All she has to be is young, healthy, and not a virgin. She doesn't have to be a no-good drug-addict whore out of the gutter. Didn't I say that in the beginning? Anybody. As long as she's young and healthy and not a virgin." This dream sequence does several useful things. It amuses us in a nervous, edgy sort of way; it lets us in on the fact that the Castevets were in some way involved in the death of Terry; it allows us to see shoaling waters ahead for Rosemary. Perhaps this is stuff that only interests another writer—it's more like two mechanics inspecting a nifty four-barrel carburetor than it is like classical analysis—but Levin does his job so unobtrusively that maybe it doesn't hurt for me to take the pointer and say, "Here! This is where he's starting to get close to you; this is the point of entry, and now he will begin working inward toward your heart." Yet the most significant thing about the passage is that Rosemary has woven a dream of Catholic intent around the words her lightly sleeping mind has overheard. She casts Minnie Castevet as a nun . . . and so she is, although she is a nun of a rather blacker persuasion than that longago Sister Agnes. My wife also says that one of the basic tenets of the Catholic church she grew up with was, "Give us your children and they will be ours forever." The shoe fits here, and Rosemary wears it. And ironically enough, it is the superficial weakening of her faith which allows the devil a doorway into her life . . . but it is the immutable bedrock of that same faith that allows her to accept "Andy," horns and all.

This is Levin's handling of religious views in the microcosm-on the surface, Rosemary is a typical young modern who could have stepped whole and breathing from Wallace Stevens's poem "Sunday Morning"—the churchbells mean nothing to her as she sits peeling her oranges. But beneath, that parochial schoolgirl Rosemary Reilly is very much there. His handling of the macrocosm is similar—just bigger.

At the dinner party the Castevets have for the Woodhouses, conversation turns to the impending visit of the Pope to New York. "I tried to keep [the book's] unbelievabilities believable," Levin remarks, "by incorporating bits of `real life' happenings along the way. I kept stacks of newspapers, and writing about a month or two after the fact, worked in events such as the transit strike and Lindsay's election as mayor. When, having decided for obvious reasons that the baby should be born on June 25th, I checked back to see what had been happening on the night Rosemary would have to conceive, you know what I found: the Pope's visit, and the Mass on television. Talk about serendipity! From then on I felt the book was Meant To Be."

The conversation between Guy Woodhouse and the Castevets concerning the Pope seems predictable, even banal, but it expresses the very view which Levin gently suggests is responsible for the whole thing:

"I heard on TV that he's going to postpone and wait until (the newspaper strike) is over," Mrs. Castevet said.

Guy smiled. "Well," he said, "that's show biz." Mr. and Mrs. Castevet laughed, and Guy along with them. Rosemary smiled and cut her steak . . . .

Still laughing, Mr. Castevet said, "It
is
, you know: That's
just
what it is: show biz!"

"You can say
that
again," Guy said.

"The costumes, the rituals," Mr. Castevet said; "every religion, not only Catholicism. Pageants for the ignorant."

Mrs. Castevet said, "I think we're offending Rosemary."

"No, not at all," Rosemary said.

"You aren't religious, my dear, are you?" Mr. Castevet asked.

"I was brought up to be," Rosemary said, "but now I'm an agnostic. I wasn't offended. Really I wasn't."

We don't doubt the truth of Rosemary Woodhouse's statement, but underneath that surface there is a little parochial schoolgirl named Rosemary Reilly who is
very
offended, and who probably regards such talk as blasphemy.

The Castevets are conducting a bizarre sort of job interview here, testing Rosemary and Guy for the depth and direction of their commitments and beliefs; they are revealing their own contempt for the church and things sacred; but, Levin suggests, they are also expressing views which are commonly held . . . and not just by Satanists.

Yet faith must exist beneath, he suggests; it is the surface weakening that allows the devil in, but beneath, even the Castevets are in vital need of Christianity, because without the sacred there is no profane. The Castevets seem to sense Rosemary Reilly existing beneath Rosemary Woodhouse, and it is her husband, Guy, an authentic pagan, that they use as a go-between. And Guy lowers himself admirably to the occasion.

We are not allowed to doubt that it is the softening of Rosemary's faith that has given the devil a door into her life. Her sister Margaret, a good Catholic, calls Rosemary long distance not long after the Castevets' plot has begun to move. "I've had the funniest feeling all day long, Rosemary. That something happened to you. Like an accident or something." Rosemary isn't favored with such a premonition (the closest she gets is her dream of Sister Agnes speaking in Minnie Castevet's voice) because she isn't worthy of it. Good Catholics, Levin says—and we may not sense his tongue creeping back into his cheek—get the good premonitions.

The religious motif stretches through the book, and Levin does some clever things with it, but perhaps we could close off our discussion of it with some thoughts about Rosemary's remarkable "conception dream." First, it is significant that the time chosen for the devil to impregnate Rosemary coincides with the Pope's visit. Rosemary's mousse is drugged, but she eats only a little of it. As a result, she has a dreamlike memory of her sexual encounter with the devil, but it is one her subconscious couches in symbolic terms. Reality flickers in and out as Guy prepares her for her confrontation with Satan.

In her dream, Rosemary finds herself on a yacht with the assassinated President Kennedy. Jackie Kennedy, Pat Lawford, and Sarah Churchill are also in attendance. Rosemary asks JFK if her good friend Hutch (who becomes Rosemary's protector until he is struck down by the coven; he is the one who warns Rosemary and Guy early on that the Bramford is a Bad Place) is coming; Kennedy smiles and tells her the cruise is "for Catholics only." This is one qualification Minnie has not mentioned earlier, but it helps confirm the idea that the person the coven is really interested in is Rosemary Reilly. Again, it seems to be the blasphemy that they are mostly concerned with; the spiritual lineage of Christ must be perverted to allow them to accomplish a successful birth.

Guy removes Rosemary's wedding ring, symbolically ending their marriage, but also becoming a kind of best-man-in-reverse; Rosemary's friend Hutch comes with weather warnings (and what is a hutch anyway but a safe place for rabbits?). During intercourse, Guy actually becomes the devil, and closing the dream out we see Terry again, this time not as a failed bride of Satan but as a sacrificial opener of the way.

In less expert hands such a dream scene might have become tiresome and didactic, but Levin carries it off lightly and quickly, compressing the entire sequence into just five pages. But the strongest watchspring of
Rosemary's Baby
isn't the religious subtheme but the book's use of urban paranoia. The conflict between Rosemary Reilly and Rosemary Woodhouse enriches the story, but if the book achieves horror—and I think it does—it does so because Levin is able to play upon these innate feelings of paranoia so skillfully. Horror is a groping for pressure points, and where are we any more vulnerable than in our feelings of paranoia? In many ways,
Rosemary's Baby
is like a sinister Woody Allen film, and the Woodhouse/ Reilly dichotomy is useful here, too. Besides being a Catholic forever beneath her agnostic veneer, Rosemary is, beneath her carefully acquired cosmopolitan varnish, a small-town girl . . . and you can take the girl out of the country, but et cetera, et cetera. There is a saying—and I would be happy to attribute it if I could remember who to attribute it to—that perfect paranoia is perfect awareness. In a crazy sort of way, Rosemary's story is of a coming to that sort of awareness. We become paranoid before she does (Minnie, for instance, being purposely slow with the dishes so Roman can talk to Guy—or make him a pitch—in the other room), but following her dreamlike encounter with the devil and her subsequent pregnancy, her own paranoia follows along. When she wakes up the next morning, she finds scratches—as if from claws—all over her body. "Don't yell," Guy says, showing her his fingernails; "I already filed them down."

Before long, Minnie and Roman have begun a campaign to get Rosemary to use their obstetrician—the famous Abe Sapirstein—instead of the young guy she had been going to.
Don't do that, Rosemary
, we want to tell her;
he's one of
them. Modern psychiatry teaches that there is no difference between us and the paranoid-schizophrenic in Bedlam except that we somehow manage to keep our crazier suspicions under control while theirs have slipped their tethers; a story like
Rosemary's Baby
or Finney's
The Body Snatchers
seems to confirm the idea. We have discussed the horror story as a tale which derives its effect from our terror of things which depart the norm; we have looked at it as a taboo land which we enter with fear and trembling, and also as a Dionysian force which may invade our comfy Apollonian status quo without warning. Maybe all horror stories are really about disorder and the fear of change, and in
Rosemary's Baby
we have the feeling that everything is beginning to bulge at once—we can't see all the changes, but we sense them. Our dread for Rosemary springs from the fact that she seems the only normal person in a whole city of dangerous maniacs.

Before we have reached the midpoint of Levin's tale, we suspect
everybody
—and in nine cases out of ten we have been right to do so. We are allowed to indulge our paranoia on Rosemary's behalf to the utmost, and all our nightmares come true. On my first reading of the book, I remember even suspecting Dr. Hill, the nice young obstetrician Rosemary has given up in favor of Dr. Sapirstein. Of course, Hill is not a Satanist . . . he just gives Rosemary back to them when she comes to him for protection.

If horror novels do serve as catharsis for more mundane fears, then Levin's
Rosemary's
Baby
seems to reflect back and effectively use the city dweller's very real feelings of urban paranoia. In this book there really are no nice people next door, and the worst things you ever imagined about that dotty old lady down in 9-B turn out to be true. The real victory of the book is that it allows us to be crazy for a while.

5

From urban paranoia to small-town paranoia: Jack Finney's
The Body Snatchers
. * Finney himself has the following things to say about his book which was originally published as a Dell paperback original in 1955:

"The book . . . was written in the early 1950s, and I don't really remember a lot about it. I do recall that I simply felt in the mood to write something about a strange event or a series of them in a small town; something inexplicable. And that my first thought was that a dog would be injured or killed by a car, and it would be discovered that a part of the animal's skeleton was of stainless steel; bone and steel intermingled, that is, a thread of steel running into bone and bone into steel so that it was clear the two had grown together. But this idea led to nothing in my mind . . . . I remember that I wrote the first chapterpretty much as it appeared, if I am recalling correctly—in which people complained that someone close to them was in actuality an imposter. But I didn't know where this was to lead, either. However, during the

*As previously noted, the late-seventies remake of the Finney novel resets the story in San Francisco, opting for an urban paranoia which results in a number of sequences strikingly like those which open Polanski's film version of
Rosemary's Baby
. But Philip Kaufman lost more than he gained, I think, by taking Finney's story out of its natural small-town-with-a-bandstand-in-the-park setting.

course of fooling around with this, trying to make it work out, I came across a reputable scientific theory that objects might in fact be pushed through space by the pressure of light, and that dormant life of some sort might conceivably drift through space . . . and [this] eventually worked the book out.

"I was never satisfied with my own explanation of how these dry leaflike objects came to resemble the people they imitated; it seemed, and seems, weak, but it was the best I could do.

"I have read explanations of the 'meaning' of this story, which amuse me, because there is no meaning at all; it was just a story meant to entertain, and with no more meaning than that. The first movie version of the book followed the book with great faithfulness, except for the foolish ending; and I've always been amused by the contentions of people connected with the picture that they had a message of some sort in mind. If so, it's a lot more than I ever did, and since they followed my story very closely, it's hard to see how this message crept in. And when the message has been defined, it has always sounded a little simpleminded to me. The idea of writing a whole book in order to say that it's not really a good thing for us all to be alike, and that individuality is a good thing, makes me laugh."

Nevertheless, Jack Finney has written a great deal of fiction about the idea that individuality is a good thing and that conformity can start to get pretty scary after it passes a certain point. His comments (in a letter to me dated December 24, 1979) about the first film version of
The
Body Snatchers
raised a grin on my own face as well. As Pauline Kael, Penelope Gilliatt, and all of those sobersided film critics so often prove, no one is so humorless as a big-time film critic or so apt to read deep meanings into simple doings ("In
The Fury
," Pauline Kael intoned, apparently in all seriousness, "Brian De Palma has found the junk heart of America.")—it is as if these critics feel it necessary to prove and re-prove their own literary; they are like teenage boys who feel obliged to demonstrate and redemonstrate their macho . . . perhaps most of all to themselves. This may be because they are working on the fringes of a field which deals entirely with pictures and the spoken word; they must surely be aware that while it requires at least a high-school education to understand and appreciate all the facets of even such an accessible book as
The Body Snatchers
, any illiterate with four dollars in his or her pocket can go to a movie and find the junk heart of America. Movies are merely picture books that talk, and this seems to have left many literate movie critics with acute feelings of inferiority. Filmmakers themselves are often happy to participate in this grotesque critical overkill, and I applauded Sam Peckinpah in my heart when he made this laconic reply to a critic who asked him why he had
really
made such a violent picture as
The Wild Bunch
: "I like shoot-em-ups." Or so he was reputed to have said, and if it ain't true, gang, it oughtta be. The Don Siegel version of
The Body Snatchers
is an amusing case where the film critics tried to have it both ways. They began by saying that both Finney's novel and Siegel's film were allegories about the witch-hunt atmosphere that accompanied the McCarthy hearings. Then Siegel himself spoke up and said that his film was really about the Red Menace. He did not go so far as to say that there was a Commie under every American's bed, but there can be little doubt that Siegel at least believed he was making a movie about a creeping fifth column. It is the ultimate in paranoia, we might say: they're out there
and they look just like us!