Movie Review - Bible Based: 2001 Maniacs

This Review Reveals Minor Details About the Plot.

You Are What They Eat.

Plot Overview

Lincoln's face Methodology is important Professor Ackerman (Peter Stormare) lectures on, “Unprecedented, historic casualties: More Americans died in the so-called Civil War than in the two World Wars combined.” He is dissatisfied with the term papers of three of his students: Nelson Elliot (Dylan Edrington) called the burning of Atlanta, “The First Outdoor Rave.” Cory Jones (Matthew Carey) signed his “Corndog.” And Anderson Lee (Jay Gillespie) plagiarized his brother's paper from three semesters ago. They're assigned to bone up on the Civil War and turn in new term papers by the end of Spring break. As they're motoring south through Georgia on their way to Anderson's brother's beach house (“It's right on the beach”) they have other things on their mind.

Welcome dinner A chance detour (“We're in Deliverance country now”) has them arriving in well-preserved Pleasant Valley, Georgia where they're welcomed by Mayor Buckman (Robert Englund) as honored guests to their annual Guts & Glory Jubilee celebration. They're followed presently in another car by Kat (Gina Marie Heekin,) [gay] Ricky (Brian Gross,) and gorgeous Joey (Marla Leigh Malcom.) Slipping past the guard, the mayor's son Hucklebilly [sic], come biker Malcolm (Mushond Lee) with rider Leah (Bianca Smith) (“a darky and a yellow.”) These eight have come just in time for the much celebrated barbecue, the last two providing the dark meat and Chinese.

Ideology

plowing “Connecticut man” Cory wore a baseball cap emblazoned "ROOTS" in the passenger seat of their convertible, exposed to any observant watchers who'd care to give them some hands-on history lessons from way back. For those not settled in the sands of time, I offer this remedial history lesson, with apologies to those who don't need it. The biblical story is widely known of Adam & Eve's temptation and fall in the Garden of Eden, how the woman ate the forbidden fruit and gave it to her husband to eat (Gen. 3:6), God responding by increasing the severity of the woman's childbirth pains (Gen. 3:16) and making man's toil onerous (Gen. 3:17-19.) What is less well known—except in places like the Bible Belt—is a redo of sorts to ameliorate man's difficult labor. Noah's father Lamech had (Gen. 5:29) “called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” They still had to follow the earlier template to get a reprieve. Instead of the forbidden tree to be respected by the first couple, there was old man Noah whose work break was to be respected by his (Gen. 6:10) “three sons, Shem, Ham, and Japheth.” They formed themselves into two pairs: the eldest Japheth & Shem, and the youngest Ham paired with his own son Canaan making the numbers even. By way of analogy from a May Astor novel, we see “Walter Carewe & his enchanting Beatrice, who … bore him their three children: Virginia, Charles, born a year apart, … Elsie, two years younger. … Virginia and Charlie had been a unit within their family unit. Dad and Mum were a unit. Elsie was another unit, like a small soft bud attached to the Mum and Dad unit” (16–19). Noah fortified himself with wine before invoking blessings on his paired sons, as later would Isaac with savory venison before blessing Esau. The (red) yakut wine of Turkey is a blend of four grapes—actually two pairs—so the numbers correspond. In the Genesis account of the Flood, is a mystery woman, the mother of Ham. (Gen. 9:18- 19) “And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread.” Let's look again at Noah's story (Jasher 5:14-17):

“And the Lord said unto Noah, Take unto thee a wife, and beget children, for I have seen thee righteous before me in this generation. And thou shalt raise up seed, and thy children with thee, in the midst of the earth; and Noah went and took a wife, and he chose Naamah the daughter of Enoch, and she was five hundred and eighty years old. And Noah was four hundred and ninety-eight years old, when he took Naamah for a wife. And Naamah conceived and bare a son, and he called his name Japheth, saying, God has enlarged me in the earth; and she conceived again and bare a son, and he called his name Shem, saying, God has made me a remnant, to raise up seed in the midst of the earth.”

Shem and Japheth were full brothers, Ham was born at a later date (the youngest, see Gen. 9:24) perhaps from a different mother. Noah's wife was older than he was. Perhaps at 580+ years she was no longer able to bear children after the first two. She didn't have any more after the flood, even though it was a time to repopulate the earth. Maybe she stopped bearing before the flood. Ham could then have been stepbrother of the other two.

Researcher Mark DeWayne Combs posits that, “Although Jasher specifically references the births of Japheth and Shem, there is no such reference to the birth of Ham. … that Ham may have been much younger than his brothers and that he may have had a different mother” (389). Combs also observes, “Fathering a child, particularly a son, through a handmaiden or servant girl would not have been an uncommon or forbidden practice in that time period” (165). Historian Kenneth M. Stampp remarks that “Apologists for slavery traced the history of servitude back to the dawn of civilization and showed that it had always existed in some form until their own day” (14).

Come the deluge and the ark's passengers could well be a model for, (James 5:13) “Is any among you afflicted? let him pray. Is any merry? let him sing psalms.” There was undoubtedly a lot of distress on their voyage occasioning a lot of prayer, and their eventual landfall would have been accompanied by much celebration. As ordained minister Tom Dooley points out, “Such a long period of ark living must have been quite tiresome. No doubt Noah's family was thankful for their safety and provisions; however, one could imagine them becoming restless, ready to get their feet on dry land again” (59.)

When (Jasher 6:40–41) “they all went out from the ark, they went and returned every one to his way and to his place, and Noah and his sons dwelt in the land.” They'd been cooped up together long enough, so now they spread out somewhat according to some preestablished pecking order. God (Jasher 6:42) “said unto them, Be fruitful and fill all the earth; become strong.” To become strong meant, among other things, taking their needed meds when sick, along the lines of, (James 5:14) “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord.” Children are always getting sick. Here it seemed to be Canaan's turn whose elders would have been his father Ham and grandfather Noah. Oil in Bible times was a medication, as the good Samaritan (Luke 10:34) “bound up his wounds, pouring in oil and wine,” as Paul had admoinished Timothy to, (1Tim. 5:23) “Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.” Grapes grow in the summer, but once they're fermented, the wine can be stored throughout the year. Noah got into the store while setting an example for a work break, establishing period(s) of escape from hard work per Lamech's saying. As authoress Marie Kay once described something similar:

“To become happy,” my father and grandfather had often told each other, “to make one forget, yes. That's what wine is for, but never to get one drunk. That is only for derelicts, not for men.” ¶… My grandmother often said, “Merry, yes. Highly merry, well, once in a while. Drunk, never. That's … not for us.” (157–8)

Looking forward it might rate a line from a Greg Bear novel: “Dicken reached into the shopping bag and produced a bottle of merlot. ‘Zoo security could bust us,’ he said, ‘but this is the least of our sins. Some of what needs to be said may only be said if we're properly drunk.’” (235)

By chance or design this exceptional indulgence interfered—it had to inconvenience someone—with Ham's youngest son Canaan's need, and Ham could well have been the low-status brother from another mother.

Instead of the wily serpent we had Noah's wife as an on-the-spot influence, who since she isn't mentioned, did well incurring no rebuke. She would have made herself scarce giving Noah some space to relax when he started drinking. (1Tim. 2:9-10) “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; … (which becometh women professing godliness) with good works.” Being a virtuous woman (Prov. 31:27) “She looketh well to the ways of her household, and eateth not the bread of idleness.” She would not have let grass grow under her feet but would have gone straight to visit Ham to make adjustments regarding their diminished store of medicinal alcohol, like the homespun heroine in an Andrew Taylor novel:

Mrs Arabella was a woman of decision. Having made up her mind to do something, she did not postpone it and did not permit half-measures. The inoculation of the household was arranged the following day and put into practice on the day after. (175)

Ham showed up shortly at Noah's tent to check out the cause. He fell to temptation by mocking his dad to his two brothers, but they would have none of it. This is parallel to Eve earlier failing first then offering the fruit to Adam who accepted it, but here the older brothers did not go along with Ham, so we'd expect them to receive a blessing rather than a curse such as it was. The distribution of labor had to be readjusted to account for the new workers' holiday(s), and Ham for his insolence left himself and his family line open to taking up the slack. Depicted below is that scene rendered in a Civil War vintage woodcut, made after a drawing by Julius Schnorr von Carolsfeld (German painter, 1794–1872) from his archive, published in 1877.

The alternate image text by licensor iStock.com/Getty Images explains what happened here to Noah and his fermented grapes: “When he drank some of the wine, he got drunk and uncovered himself inside his tent. Ham, the father of Canaan, saw his father's nakedness and told his two brothers who were outside. Shem and Japheth took a garment and placed it on their shoulders. Then they walked in backwards and covered up their father's nakedness. Their faces were turned the other way so they did not see their father's nakedness (Genesis 9:21-23).” They covered the old man to prevent him from catching a chill in the mountains as it was no longer summer. Ham's show of disrespect to their patriarch is like the treatment of a revered matriarch in a Seymour novel:

I don't think she'll be pleased to know that her picture is now a source of amusement throughout Naples. When she knows, and she soon will—it's inevitable—that her daughter … is in part responsible for her being photographed with bare thighs and most of her arse on display, I believe she'll feel resentful towards you. (131)

Professor Ackerman in “2001 Maniacs” cautions his students, “those who don't learn from history are doomed to repeat it.” Here it is black Malcolm's destiny when he draws in horns on the portrait of Robert E. Lee hung on the wall of Granny Boone's hotel.

Ham had put himself in jeopardy according to, (Prov. 30:17) “The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.” Especially pertinent in this case is Noah's control over the animals including the raven (Gen. 8:7) and he is not unique, at least not in literature. Novelist Ted Bell writes of a chief inspector who “had been beaten to within an inch of his life and nearly pecked to death by countless killer ravens. All the while locked inside the cage of a Victorian aviary” (357.) There is even biblical precedent for it when some kids mocked a man of God for not having a covering of hair on his head and they got mauled by beasts. (2Kings 2:23-24) “And … as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.”

eye trim There's a parity of eye loss and servitude given in (Exodus 21:26) “And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.” Ham and his line—represented by Canaan in his lineage—could be given servitude rather than mutilation. This would be in keeping with the sentiment of Job in, (Job 31:7-8) “If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; Then let me sow, and let another eat; yea, let my offspring be rooted out.” In that woodcut-derived picture above we see Ham after disregarding his mom's caution, checking up on his dad, getting carried away by an eyeful of the dishabille inebriate, and gesturing with his hands to his brothers. If he were to “sow, and another eat” and his “offspring be rooted out,” that would mean becoming a slave and his offspring being carried away in slavery. Perhaps Mrs. Noah persuaded (2Peter 2:5) “Noah a preacher of righteousness” to go easy on his son, as did the preacher's wife in a Jack Williamson novel:

“Down on your knees!” The preacher unbuckled his belt. “And beg the Lord's forgiveness—”

“Joseph!” His mother caught the preacher's arm. “For Jesus' sake, not today!” …

He never knelt. Before daylight next morning he took the preacher's wallet and the keys to the red Chevy pickup and drove west to try his luck in Las Vegas. Near Flagstaff, he ran off a curve and totalled the pickup. When the police brought him home, the preacher told them to take him on to the lockup where he belonged, but his mother begged till they agreed to drop the charges and send him to a military school. (22)

The Bible's account leans towards the military service option. (Gen. 9:24-27) “And Noah awoke from his wine, and knew what his younger son [Ham] had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.” When Noah woke up, he blessed as a pair the lines of his two respectful sons and cursed Ham's line—pairing Ham with his youngest son Canaan as was Noah's wont to go by twos—giving them servitude to his other two sons'. (Jasher 73:35) “For the Lord our God gave Ham the son of Noah, and his children and all his seed, as slaves to the children of Shem and to the children of Japheth, and unto their seed after them for slaves, forever.”

Ham's youngest son Canaan is the particularly noted recipient of the punishment. Later when the Israelis invaded the promised land, the Canaanites were due for destruction, but the Gibeonite branch (the Hivites of Joshua 11:19 & Gen. 10:15-17) did a deal with Joshua who was the Jewish leader. They'd heard what happened to other Canaanite tribes, so they sent ambassadors dressed as if they'd come from a long journey (Joshua 9:3-6) and persuaded Joshua to make a league with this “distant” tribe. When it was discovered they'd tricked Joshua into sparing them, (Joshua 9:24-27) he made them bondmen, which was more to their liking. If this trick is indicative of the character of the original Canaan, he might well have been malingering to get out of his chores, which would also help explain Noah's hesitation to coddle him with wine. At any rate Noah deserved to relax with some of the wine store after his hard work.

The dynamic of hoarding is addressed in (James 5:4) “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” The God of rest would have the workers spend a portion of their earnings for fun and relaxation—they deserved it. The hoarder would fraudulently hold back that portion of their due, giving them bare sustenance. Curiously, the hoarder would have his skin blackened (James 5:3) as a witness against him.

More germane to modern times is perhaps the lineage of Cush, Ham's oldest son (Gen. 10:6,) Cush meaning black in Hebrew, having settled in Africa, some of his to become in later years African slaves. Researcher Bodie Hodge confirms that, “As a general trend, Ham is the father of many peoples in Africa” (122). Dr. Ide adds, “Ham sired four sons: Cush (translates as ‘black’) … and Canaan the youngest” (62). A description of their lot might be got from a 1924 Thomas Shastid Novel:

“the tumult which I heard as I came toward the shore!”
“A caravan of slaves,” replied the bishop. “Gone now. Driven through the village like cattle, they are on their way to a larger place south. There a great ship awaits them. It will take them over to islands in the west—to labor, to sorrow, to die.”

“But I thought such things had been banished by law.”

“Here, as in Starlight, laws are often broken.” (160–1)

reindeer “Driven through the village like cattle” curiously touches on birds' mutilation as in a Thames Williamson account of a migration: “as they went crowds of birds hovered over them, hawks and ravens and gulls, all feeding upon the lemmings” (46) according to some hierarchy and pecking order. In fact he even writes of a kind of double jeopardy: “fawn still raw on the shoulder where that eagle tore it … A monstrous raven has slipped down and is clinging to the fawn with the torn shoulder, plucking savagely at the wound” (8). The carrion birds customarily go first for the eyes of a corpse, “already the eagles have been there, and have plucked out its eyes” (57).

The Proverb has “ravens of the valley pick[ing] it out” and “the young eagles eat[ing] it.” That speaks of geographical separation, the valley being distant down low and the aerie way up high where the eagles nest. The mama eagle, of course, transports the plucked eye to her chicks. She would represent the ships of the transatlantic slave trade, the ravens would be the native slave hunters, and the end user slave owners would be the “young eagles,” the last stop for these Negro slaves.

In our movie black Malcolm is squeezed in a cotton press until his eyes literally pop out of his head to take a bloody ride down a sluice into a waiting pitcher next to a service set of small glasses. Next is a scene of his motorcycle packed for travel, presumably including eyeballs in a glass for snacking. An escape on said bike is engineered for a guest or two, but after they've spread terror in the countryside by their report, they're recaptured and the bike's bloody cargo left to rot in the hot sun. The biblical narrative has been followed: eye plucked out, transported a distance, and consumed once it got there.

The influence of the Negro in America until the 1930's is briefly described by novelist George S. Schuyler:

When one-third of the population of the erstwhile Confederacy had consisted of the much-maligned Sons of Ham, the blacks had really been of economic, social and psychological value to the section. Not only had they done the dirty work and laid the foundation of its wealth, but they had served as a convenient red herring for the upper classes when the white proletariat grew restive under exploitation. The presence of the Negro as an under class had also made of Dixie a unique part of the United States. There, despite the trend to industrialization, life was a little different, a little pleasanter, a little softer. There was contrast and variety, which was rare in a nation where standardization had progressed to such an extent that a traveler didn't know what town he was in until someone informed him. The South had always been identified with the Negro, and vice versa, and its most pleasant memories treasured in song and story, were built around this pariah class.

The deep concern of the Southern Caucasians with chivalry, the protection of white womanhood, the exaggerated development of race pride and the studied arrogance of even the poorest half-starved white peon, were all due to the presence of the black man. Booted and starved by their industrial and agricultural feudal lords, the white masses derived their only satisfaction and happiness from the fact that they were the same color as their oppressors and consequently better than the mudsill blacks. (141–2)

Martin Luther King
Jr. Our movie contrasts the Philly Negro Malcolm full of haughty attitude (“Boy? Ain't y'all mfers ever heard of the Civil Rights Movement?”) with the historically situated barn Negro “Amos” and his servile attitude (“Yes, sir.”) The latter is in a society where he fits right in; the former full of protestations—what he's called being the least of his worries.

In 1960 author Caskie Stinnett wrote, “Did you ever hear of the Freedman's Bureau? Well, it was set up right after the Civil War to help freed slaves get established. I'm not positive but I believe somewhere in this labyrinth of marble there's a small unit of the Freedman's Bureau still working away. I don't know what it does—maybe nothing. But it's there” (113.) If Noah's pronouncement settled generational servitude on Ham's line, then Thomas Jefferson's Declaration of Independence graced the Negroes with unending bureaucratic emancipation.

held Bible tombstone Pleasant Valley (“This place is like a ghost town”—Duh!) has got “no electricity, no water, no cable.” Their vocabulary is dated; they call Corndog Corncob. But they do have cell (text) service, and they understand keys in the ignition to drive. A drive to the sheriff's office finds an electric fan humming away. The Yankees have not traveled to the past, but the past has come to them. More telling is that the sheriff is black and his deputy White. My, times have changed. The deputy is seen reading a rag: “Famous Monsters of Filmland;” the town's preacher waves his Bible and declaims, [Heb. 10:30] “Vengeance is mine, saith the Lord.” The civil authority would regard ancient Bible horrors as dead and gone, but the religious authority thinks not. America had formed a free country to get out from under despotic kings, but at first they still respected Noah until an issue was made of it and we had a Civil War.

Production Values

“” (2005) was directed by Tim Sullivan. It was written by Chris Kobin and Tim Sullivan as a sequel to H.G. Wells's 1964 gore film “Two Thousand Maniacs.” It stars Robert Englund, Lin Shaye and Giuseppe Andrews. Englund did a marvelous job hamming it up as Yankee-hating Mayor Buckman. All the acting was solid, and it looked like they were enjoying themselves.

MPAA rated it R for strong horror violence and gruesome images, sexuality/nudity and language. There's mention of wearing of sheets and lynching, but the only noose displayed is for the cat. Noose displays are banned in my town so the local library won't accept my donated DVD. Otherwise, it wouldn't have been a problem. Oh, well. The movie tends more to black humor than abject horror. The strolling minstrels were a trip. It was filmed on location in Lumpkin, Georgia, USA. Runtime is about 1½ hours.

Review Conclusion w/a Christian's Recommendation

I loved the way it mixed partying with torment; it sure made the point about the South having a grudge with the North, though I'd rather read about it in a book than have it demonstrated on me a marginal Yankee. It's great if you have a taste for this stuff.

Movie Ratings

Action factor: Edge of your seat action-packed gore. Suitability For Children: Not Suitable for Children of Any Age. Special effects: Well done special effects. Video Occasion: Good for Groups. Suspense: Don't watch this movie alone. Overall movie rating: Four stars out of five.

Works Cited

Scripture quoted from the King James Version. Pub. 1611, rev. 1769, 1873. Print. Software.

The Book of Jasher. Translated from the Hebrew into English (1840). Photo lithographic reprint of exact edition published by J.H. Parry & Co., Salt Lake City: 1887. Muskogee, OK: Artisan Pub., 1988. Print, Web.

Combs, Mark DeWayne. End the Beginning. USA: Splinter in the Mind's Eye Pub., 2014. Print.

Hodge, Bodie. Tower of Babel: The Cultural History of Our Ancestors. Green Forest, AR: New Leaf Pub., 2013. Print.

Ide, Arthur Frederick. Noah & the Ark: The Influence of Sex, Homophobia and Heterosexism in the Flood Story and its Writing. Las Colinas: Monument Press, 1992. Print.

Schuyler, George S. Black No More. Copyright, 1931, by The Macaulay Company. Reprint by College Park, Maryland: McGrath Publishing Company, 1969. Print.

Shastid M.D., LL.B. Sc.D. etc, Thomas Hall. Who Shall Command Thy Heart? Copyright 1924 in the United States of America by Thomas Hall Shastid. Publisher to the University of Michigan, Ann Arbor, Michigan: George Wahr, 1924. Print.

Stampp, Kenneth M., Professor of American History at the University of California (Berkeley).
The Peculiar Institution: Slavery in the Ante-Bellum South. Vintage Books, 1955. Print.

Movie: 2001 Maniacs

Bible Based Review