In keeping with the source book’s air of intrigue (although the deepest mystery remains how any one of those 60 million readers stuck with it to the end) there was an elaborate hoo-ha made about The Da Vinci Code’s eventual release, with Sony deciding to delay screening the film to critics until the very last minute. You have to wonder why. The calls from the pulpit to boycott the movie, angry Christians picketing cinemas around the world, a high-profile plagiarism court case and the simple fact that the book and film enjoy almost 100% audience awareness all combine to give
The Da Vinci Code the kind of publicity that money can’t buy. More than that, they have the effect of making the film
critic-proof. There is nothing I can say that would make someone who wants to see the movie stay at home instead and likewise, what words would convert an unbeliever? The only question remains, can the thing live up to the hype? In short; no, it can’t (how could it?) but it does live up to its pulpy source material pretty well. The book, driven purely by plot and coincidence, is designed to keep you turning the page. Unsurprisingly then, the movie is relentlessly paced and breathlessly told. Taking place over 24 hours, we first meet the famed Harvard professor of Symbology Robert Langdon (Tom Hanks) as he delivers a lecture to impassioned Parisian students about the origins of religious symbols. Soon after, he is called to the Louvre by the slit-eyed police captain Bezu Fache (Jean Reno) to assist in the investigations into the strange death of an esteemed curator, whose body is covered in arcane markings and nonsense verse. There he meets police cryptologist Sophie Neveu (Audrey Tautou), who tells him that Captain Fache, a badge-wearing member of Opus Dei, thinks Langdon is the killer and he must flee with her to clear his name. With the mad albino monk Silas (Paul Bettany), who is working on behalf of the evil Bishop Aringarosa (Alfred Molina) on their trail, Together the duo unveil a series of long-lost secrets that were hidden in the works of Leonardo Da Vinci, which when taken together lead to the discovery of a secret religious society dedicated to guarding an ancient secret that has remained hidden for 2000 years - Jesus was an ordinary man, who married Mary Magdalene and had a family whose bloodline still survives today.
Director Ron Howard and his screenwriter Akiva Goldsman stick as closely to the novel’s rushed intricacies as the very generous 2 hour 20 minute running time allows, resisting the temptation to trim for logic and patience of the audience. Goldsman does tweak some of Dan Brown’s flat prose and reams of chatty exposition in a vain attempt to tighten the tension and give some meaning to the frenzied chasing about. But he never adds any dramatic compulsion to his paper-thin characters. Why are they doing this, for instance? Langdon in particular is a completely unreasonable character. Why would an innocent man with a watertight alibi flee the police? How many people have to die in front of him before he asks himself what he's doing? Nevermind, perhaps it's better that we discover almost nothing about either of the principals, save that they share scars from childhood traumas that have coloured their adult lives. She never got over the death of her parents in a car accident when she was a child and he cannot cope with the claustrophobia resulting from having once been trapped down a well.
Much like he did in A Beautiful Mind, Howard relies on digital effects to communicate Langdon’s ability to solve the visual and verbal puzzles the story throws his way. Whether or not these sequences work depends on your ability to keep up with him, but it’s difficult to see where the director could have improved his approach. It works well enough as a dramatic device, but it doesn’t transcend the zeros and ones to become something more profound than a trick. The director’s most original touch is his sparing use of washed-out, blue-tinted flashbacks based on disproven or disputed accounts (or unabashed gobbledegook) that as supposed to reconnect the historical dots, but crucially for the movie we return forward again with no greater understanding.
Worse still for the story, Hanks and Tautou have the shared ability to turn their hands to everything the plot throws at them, finding they somehow possess the skills to fix everything, without ever being truly tested. When they are stuck and require a push, an unseen hand emerges from the wings to put them back on track. Curiously, given her second-billing, it is Tautou that leads the way here, her wide eyes and sweet smile allowing some emotional connection. Hanks is aloof and remote, reacting to each twist in the plot with the same expression of dumb surprise, and desperately reaching for connections. There is a distinct absence of any chemistry between the two; their partnership is never developed into a single whole because it only exists to sustain the plot. Howard cannot avoid making them appear stiff and uncomfortable because they are there to run and find, not to be. When they talk, it is about the plot.
The plot is driven not by character or dialogue but by a strict regime of solving puzzles, a bit like a Countdown omnibus. Although this might work in written fiction, and there is no denying the book's success, the po-faced, chaptered nature of the drama puts the brakes on any sustained sensation of discovery or compelling interest. Hanks’ character suffers from repetitions in action and dialogue, finding the answers are “right in front of his nose” once to often to sustain a suspended disbelief. Tautou's eventual awareness of her connection to the day's madcap events, and the line of dialogue that greets it, is completely deflating and raised an irrisistible ripple of laughter across the cinema.
Although he too is fixated on forward momentum, the introduction of Ian McKellen as Sir Leigh Teabing, about an hour into the running time, gives some humour and humanity to all the dusty old conjectures. A wealthy Grail enthusiast, Teabing also serves to explain the films central thesis that the role of women in the Church has been suppressed, and that, far from being a prostitute, Mary Magdalene was actually Jesus’ wife and that they had a daughter together whose bloodline remains. For his part, McKellen seems to enjoy the ripe language and daft situations, playing the crippled scholar with a relish unique in the cast. Hanks, all bluster and brow-wrinkling, gives one of his least involving performances as the harried professor, whose motivations for getting involved in this dangerous game remain as deep a mystery as any.
It’s safe to say that the Church and Opus Dei in particular don’t come off well here, but only somebody looking to be offended would take this cartoon seriously. It would be difficult, however, to put any kind of positive spin on the cilice, a spiked garter that Bettany’s character wears on the flesh of the thigh. It looks agonising, as does the mad monk’s thrice daily round of flogging himself naked in front of a crucifix until he draws blood. Howard makes much of these scenes of religious torture and body mortification, but there is nothing spiritual about them. In fact, there is almost nothing spiritual or philosophical about any aspect of the film. Its frantic protagonists, beset by deceptions and double-crosses, could be chasing anything. The fact that it’s the Holy Grail is as close to a joke as Brown’s clumsy writing allows, the McGuffin to end all McGuffins.
Although you have to allow the Roman Catholic church to advise it’s congregation however it sees fit, getting hot under the collar over a popular novel and it’s subsequent visualisation seems to me to be entering an area of cultural criticism they are wholly unsuited to. The church, like the state, wouldn’t know art, even lowest of the low art like this, if it bit them on the arse. In fact, the movie, the book and the church have more in common than they know. They all sustain themselves by deepening the mystery and evading logic; once a thing is explained and classified it loses its attraction and can be filed away. Perhaps that goes some of the way towards explaining the increase in applications for Opus Dei membership the secretive organisation reported last week. That, or people feel they aren’t being whipped enough.
If you believe the film to be blasphemous in its intent, don’t go see it. If you similarly believe you have the right to advise other people on how they pass the time, tell them not to go either, if they’ll listen to you. Those of us prepared to see The Da Vinci Code for what it is, a mediocre entertainment built on cod-history and the tropes of the adventure thriller will emerge blinking from the cinema in no danger of being struck down by bolts of divine lightning. It’s slightly disappointing, actually, but fits the mood.