Which, if we took into defending the interpretation of Rashomon as a commentary on post-war Japan, would simply be that had Kurosawa shown armies clashing and 12th century peasants running away from an earthquake, he would have lessened the impact of the reference. The gate, in other words, now serves not as a stopping place but as a portal from one state to another. It made me think of various paintings I have seen which correspond to what you said; William Blake’s Ancient of Days, for example, which sees a creator figure at the peak claiming ownership, in your words, of all that lies within his compasses (the material universe, in this case). 6789 Quail Hill Pkwy, Suite 211 Irvine CA 92603. Yoshimito (189) very briefly touches on the idea that the film on some level could be seen as dealing with the post-war conditions in Japan. wildorchid – Welcome to the site. While beautiful, there is also something ultimately disturbing about those patterns. There are some fascinating points here. The moment the commoner arrives, he crosses the space of a fallen pillar, the pillar standing for moral collapse. Is there perhaps a contrast with the woodcutter (who cuts or gathers wood, thus contributing to society)? Akira Kurosawa info • The Akira Kurosawa Community But since I have brought them up, the sword, apart from being symbol of might, is obviously a phallic symbol in the scene where Tajomaru receives his fist vision of the wife; the dagger is often the weapon of a thief, and symbol of treachery and murder, as opposed to the nobility of the sword, and may also be here; the literal function of the ropes for binding seems to match their symbollic function. He is furious with the woman.

It portrays the differing accounts put forth by … For some reason, the forest also makes me think of Conrad’s Heart of Darkness.
As you watch the film with this in mind, you indeed notice quite a number of triangles. James S. Davidson’s “Memory of Defeat in Japan: A Reappraisal of Rashomon” (again, I’m afraid, in Rashomon) talks about this in more length, and suggests that any contemporary member of the audience in Japan would have made this link. It would seem to me that each of them struggle at one point or another to maintain a good, upwards pointing posture, but that they all fail in some way or another. Or maybe I should invest in a projector! It is not just pillars, in fact, that Kurosawa seems to imbue with symbolic meaning but upright shapes in general. (185) Yoshimoto then goes on to talk about symmetry and vertical and horizontal composition in the movie — there’s some really good stuff there, the more I re-read Yoshimoto, the more I love that book. Ask Claes Oldenburg, (http://en.wikipedia.org/wiki/File:Dropped_cone_Cologne.jpg) or any filmmaker. In fact, all I pretty much saw in the final scene was more triangles, but of a different shape than before. The forest, of course, is the provider of shade and therefore, in McDonald’s interpretation, the domain of impulsiveness, which manifests itself as what we would see as cowardice. The resemblance of the gate’s pillars and the tree trunks found at the “edge of civilization” (but not at the “heart of wilderness”) is also a very interesting, and true. The manga Bungo Stray Dogs features a character named after Akutagawa with heavy references to Rashōmon.

We glimpse one of these early on in the woodcutter’s walk.


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