Chinatown Polanski Quotes

The sound stunned Evans. The ache, the longing, dying but sweetly pleading, like a happy memory drowning in truth. It was what he had been searching for, not just for Chinatown, his love story in need of love, but for those long Woodland nights he waited out alone in bed, flipping through old photograph albums, the pictures of Ali, whom he had let go, pictures of Ali and his son Josh, the family he had traded, one night at a time, for The Godfather. He knew he had fucked up. Goldsmith’s music was scant consolation, only magic, but where love and real life failed his foolish cravings, the music ennobled them in brass and piano and harp. Their glissandos were running water, growing in him the feeling, easy to forget, of why he was right, despite all the shit, to love Hollywood in the first place. The feeling was that word he lost so much trying to find and hold on to—now he had it—a word, in the time of Nixon, almost embarrassing to speak—“romance.” For Evans it was more than moonlight and ocean winds and Gatsby’s green flare across the bay; it was not fantasy but palpable evidence of a dream becoming true, the rare and shivery threshold of immeasurable pleasure, the promise imagination grants the mundane, and the mountain stream through which beauty and goodness, against all probability and reason, flow down into the world as art. It was, out of the darkness, a faith. Like Polanski’s crane, a lift, redemption, grace. True or false, it didn’t matter; as long as it was felt once, it could be felt again. Hearing that music for the first time, thinking of his father, he cried.

Chinatown is a condition. The condition is the terrible awareness of one’s helplessness, what Towne had always called “the futility of good intentions.” If its resonance surpasses the literal, it is due not only to Towne’s overall concept, the thematic rigor and omnipresence of power and abuse in the script, but to Polanski’s cinematic rendering of Chinatown itself. He insisted it must be in the film as a literal location, but he filmed it metaphorically, amid the vacant black limbo of nightmare. It’s hard to see and it’s too quiet. It doesn’t seem real.

What makes Chinatown so uniquely disturbing as an American metaphor is that it is so unlike the whiteness of Ahab’s whale or the greenness of Gatsby’s light. However illusory, these are totems of aspiration, of possibility. Futility and fate, by contrast, are concepts that defy the capitalist’s dream of agency and advancement, the (graying) Protestant work ethic that assured pre-Watergate Americans that life was linear, not cyclical, and the game wasn’t rigged against them. It is no wonder, then, that Towne’s metaphor should borrow its desolation from Polanski, a European. “The American has not yet assimilated psychologically the disappearance of his own geographical frontier,” wrote the philosopher William Barrett in 1962. “His spiritual horizon is still the limitless play of human possibilities, and as yet he has not lived through the crucial experience of human finitude.” A decade after this writing, that spiritual horizon reached its finitude in Vietnam and Watergate, and symbolically in Los Angeles, the geographic end of America. As Towne foresaw, the only place left to go was up—up to The Sting, to “Happy Days,” Bogdanovich’s At Long Last Love, to “a mix of nostalgia and parody,” Kael wrote, the mass denial of the terrible truths Gittes was powerless to undo.