"The Egyptian" is set during the reign of one of the most fascinating figures of the ancient world, the Pharaoh Akhnaton, who, thirteen centuries before Christ attempted to introduce a monotheistic religion, Atenism, to ancient Egypt. The main character, however, is not Akhnaton but rather the fictitious Sinuhe. As a baby, Sinuhe is found mysteriously floating in a basket on the river Nile and adopted by the physician Senmut and his wife. When he grows to manhood, he follows his adopted father into the medical profession, initially working (as his father did) among the poor of the city, but he comes to prominence after he and his friend, the ambitious young soldier Horemheb, save the Pharaoh's life while on a hunting expedition in the desert. Sinuhe is appointed Court physician, but becomes obsessed with the Babylonian courtesan Nefer. Sinuhe not only ruins himself in a vain attempt to win her love, but is also disgraced when his neglect of his duties means that he is unable to save the life of Akhnaton's daughter.
Sinuhe flees into exile, where he achieves success as a healer in neighbouring countries, but returns to Egypt when he learns of a Hittite plot to invade. Although Akhnaton readily forgives him for his previous offences, Sinuhe finds the country in turmoil. The Pharaoh's attempts to introduce a new religion have led to civil strife between his followers and those of the priests of the old polytheistic faith, and he is too pacific by nature to take any steps to confront the Hittite threat. Sinuhe becomes embroiled in a plot by Horemheb, now the general of the Egyptian army, and Akhnaton's sister Princess Baketamon to overthrow the Pharaoh and replace him with a more effective monarch.
The film's weaknesses arise mostly from its two romantic subplots. In the course of the film, Sinuhe is revealed as the long-lost son of the previous Pharaoh and half-brother to Akhnaton and Baketamon. It might therefore surprise a modern audience that she should fall in love with him; marriage between brothers and sisters were not necessarily considered as incestuous by the standards of Egyptian royalty, but the standards of 1950s cinema audiences were generally less liberal on this point. In any case, the Horemheb-Baketamon-Sinuhe love triangle is an unnecessary complication and detracts from Baketamon's role in the film, that of the voice of cold-eyed, cynical Realpolitik.
The Nefer subplot, which takes up most of the first hour of the film, is overwritten and excessively melodramatic. Nefer is morally worthless but fascinating, and the role needed an actress of great beauty and also great dramatic skill to make her credible, especially as Nefer achieves the difficult task of winning Sinuhe away from a woman as lovely as Jean Simmons (who plays Merit, Sinuhe's rival for her affections). It is therefore unfortunate that the role went to an actress as comically inept as Bella Darvi, whose only qualification was that she was the mistress of the producer, Darryl F. Zanuck. Darvi was not only a wooden actress, but also spoke with a thick foreign accent, made even more incomprehensible by a lisp. She was not even particularly attractive by comparison with the two legendary Hollywood beauties in the film, Simmons and Gene Tierney who plays Baketamon.
The film is better when it concentrates on its main political and religious themes. The other actors are better than Darvi, although Peter Ustinov as Sinuhe's servant Kaptah makes the same mistake as in "Spartacus", that of trying to bring comic relief into a film that does not need it. His voice, anyway, was far too patrician for a "comic servant" role.
Edmund Purdom, a little-known British actor, was thrust into the main role when Marlon Brando pulled out at the last minute, but more than adequately fills the great man's shoes, even though his style of acting was quite different. He copes well with the challenge of showing the changes in Sinuhe's character, from unworldly idealist, to lovesick fool, to embittered cynic to the enlightened visionary of the final scenes. Victor Mature was never the most expressive of actors, but he is well-suited to the role of Horemheb, a practical, down-to-earth man of action. He is better here than he was in his other epic from 1954, "Demetrius and the Gladiators". Simmons is luminously beautiful as Merit.
Michael Wilding (hitherto best known to me as the second Mr Elizabeth Taylor) plays Akhnaton as a would-be philosopher-king who ends as a sort of holy fool. His inability to make difficult decisions makes him an unsuitable ruler, but he has a prophetic vision of peace and justice which lend him an air of moral greatness far beyond those who hope to replace him on the throne. Although Aten had more in common with the Supreme Being of the Deists than with the Old Testament Jehovah or the Trinitarian Christian God, there is a quite deliberate attempt to draw parallels between Atenism and Christianity. In the film the Atenist symbol is the "ankh", doubtless chosen because of its resemblance to a cross, but in reality it was a common Egyptian hieroglyph for life, not unique to Atenism. Akhnaton's language often has a Biblical ring to it; his comparison of himself to "wind whistling in the desert" recalls John the Baptist's "voice crying in the wilderness" (hence the title of this review). Sinuhe's finding in the river parallels the Old Testament story of Moses.
At the end of the film Sinuhe, who has become the inheritor of the spirit of the dead Akhnaton, achieves a moral greatness of his own. The message of the film is that, while we may need practical men of action like Horemheb, we also need visionaries and thinkers who are prepared to ask the question "why?" For all its faults, "The Egyptian" is a film which is idealistic and humane in its approach to both religion and politics. 7/10
Sinuhe flees into exile, where he achieves success as a healer in neighbouring countries, but returns to Egypt when he learns of a Hittite plot to invade. Although Akhnaton readily forgives him for his previous offences, Sinuhe finds the country in turmoil. The Pharaoh's attempts to introduce a new religion have led to civil strife between his followers and those of the priests of the old polytheistic faith, and he is too pacific by nature to take any steps to confront the Hittite threat. Sinuhe becomes embroiled in a plot by Horemheb, now the general of the Egyptian army, and Akhnaton's sister Princess Baketamon to overthrow the Pharaoh and replace him with a more effective monarch.
The film's weaknesses arise mostly from its two romantic subplots. In the course of the film, Sinuhe is revealed as the long-lost son of the previous Pharaoh and half-brother to Akhnaton and Baketamon. It might therefore surprise a modern audience that she should fall in love with him; marriage between brothers and sisters were not necessarily considered as incestuous by the standards of Egyptian royalty, but the standards of 1950s cinema audiences were generally less liberal on this point. In any case, the Horemheb-Baketamon-Sinuhe love triangle is an unnecessary complication and detracts from Baketamon's role in the film, that of the voice of cold-eyed, cynical Realpolitik.
The Nefer subplot, which takes up most of the first hour of the film, is overwritten and excessively melodramatic. Nefer is morally worthless but fascinating, and the role needed an actress of great beauty and also great dramatic skill to make her credible, especially as Nefer achieves the difficult task of winning Sinuhe away from a woman as lovely as Jean Simmons (who plays Merit, Sinuhe's rival for her affections). It is therefore unfortunate that the role went to an actress as comically inept as Bella Darvi, whose only qualification was that she was the mistress of the producer, Darryl F. Zanuck. Darvi was not only a wooden actress, but also spoke with a thick foreign accent, made even more incomprehensible by a lisp. She was not even particularly attractive by comparison with the two legendary Hollywood beauties in the film, Simmons and Gene Tierney who plays Baketamon.
The film is better when it concentrates on its main political and religious themes. The other actors are better than Darvi, although Peter Ustinov as Sinuhe's servant Kaptah makes the same mistake as in "Spartacus", that of trying to bring comic relief into a film that does not need it. His voice, anyway, was far too patrician for a "comic servant" role.
Edmund Purdom, a little-known British actor, was thrust into the main role when Marlon Brando pulled out at the last minute, but more than adequately fills the great man's shoes, even though his style of acting was quite different. He copes well with the challenge of showing the changes in Sinuhe's character, from unworldly idealist, to lovesick fool, to embittered cynic to the enlightened visionary of the final scenes. Victor Mature was never the most expressive of actors, but he is well-suited to the role of Horemheb, a practical, down-to-earth man of action. He is better here than he was in his other epic from 1954, "Demetrius and the Gladiators". Simmons is luminously beautiful as Merit.
Michael Wilding (hitherto best known to me as the second Mr Elizabeth Taylor) plays Akhnaton as a would-be philosopher-king who ends as a sort of holy fool. His inability to make difficult decisions makes him an unsuitable ruler, but he has a prophetic vision of peace and justice which lend him an air of moral greatness far beyond those who hope to replace him on the throne. Although Aten had more in common with the Supreme Being of the Deists than with the Old Testament Jehovah or the Trinitarian Christian God, there is a quite deliberate attempt to draw parallels between Atenism and Christianity. In the film the Atenist symbol is the "ankh", doubtless chosen because of its resemblance to a cross, but in reality it was a common Egyptian hieroglyph for life, not unique to Atenism. Akhnaton's language often has a Biblical ring to it; his comparison of himself to "wind whistling in the desert" recalls John the Baptist's "voice crying in the wilderness" (hence the title of this review). Sinuhe's finding in the river parallels the Old Testament story of Moses.
At the end of the film Sinuhe, who has become the inheritor of the spirit of the dead Akhnaton, achieves a moral greatness of his own. The message of the film is that, while we may need practical men of action like Horemheb, we also need visionaries and thinkers who are prepared to ask the question "why?" For all its faults, "The Egyptian" is a film which is idealistic and humane in its approach to both religion and politics. 7/10