Had Tagebuch einer verlorenen come out before Die Büchse der Pandora, it would possibly be regarded as the superior film. The reasons filmschoolies seem to champion the earlier film are usually contextual. It had the first onscreen depiction of lesbians, it was the first collaboration between Pabst and Louise Brooks and it is, unquestionably, an amazing film. If you need further proof, the always safe and predictable Criterion released the first and Kino the latter. Viewed side-by-side, there’s little between the two films and the relatively lower stature of Tagebuch einder verlorenen seems to stem more from underexposure than under-appreciation.

With this film, Pabst presents one of the earliest (possibly the first) example of the Women in Prison film. Although technically not set in prison, the reform school setting is a common variation of the subgenre and allows for the same sorts of exploitation – sadism, lesbianism and repression of an innocent forced to endure cruel conditions. Pabst is, somewhat ironically, often praised for his sympathetic portrayals of the plights of women, but here (as with his earlier work) he seems to revel in the lurid situations he creates. Beginning with Die freudlose Gasse (1925) and continuing with Die Liebe der Jeanne Ney (1927) and Büchse der Pandora (1929); Pabst’s heroines are variously unloved, duped, raped, forced into prostitution and murdered. The relentless brutality, at frequent instances, approaches camp in that Teutonic manner where comedy and horror comfortably co-exist.

Subtitled “a winter ballad in 5 acts,” Herr Arne’s adventure is a bleak and beautiful masterpiece of Swedish Cinema. In the 16th century, a gang of conspiring Scotsmen are banished from the country except for their leaders, who’re locked up in a tower. They promptly escape, disguise themselves as journeymen tanners and go on a murderous rampage, looting the titular treasure from the kindly Herr Arne’s vicarage.

When they try to beat the retreat, the bellicose rogues find themselves iced in and forced to wait out the harsh winter. In the process of checking the ice, one of the evildoers (Sir Archie) falls for the sole survivor of their rampage, the young, adopted daughter of the vicar, Ellasil. She falls for him too and, before long, they figure out where their lives have intersected before. Haunted by ghostly visions, Sir Archie even recalls stabbing his beloved’s sister in the heart. And yet, their new love proves unassailable – though they’re understandably wracked with guilt and sullenly accepting of their inevitable ends.

Schatten begins with a five minute introduction to the film’s players, who are trotted out like the foils in a police lineup onto an actual stage where they’re identified with intertitles. After this lengthy prologue, the film abandons the use of titles altogether and embraces the purely visual ideal of silent films (predating Murnau’s efforts which are usually credited as the first to do the same.)

In the 19th century, a slightly touched travelling illusionist performs shadow puppetry for the assembled guests at a wealthy baron’s dinner party. The host’s wife is pursued quite unashamedly by four otherworldly effeminate guests who openly and continuously wink and purse their lips. This effrontery quite rankles the woman’s husband (who looks like Orson Welles crossed with Kelsey Grammer). In one scene, the fops appear to grope the baron’s wife in a public ménage a quatre, but it turns out to be shadowplay. If this seems like bad behavior, it’s because it is. And the moral of the puppeteer’s story is brutal. Already confused and disoriented by phantasmagoric shadows, reflections and misleading silhouettes, the puppeteer’s curiously timely tale pushes the partygoers over the edge and the viewer is pulled along with them.

A Touch of Zen is a 1971 wǔxiá film. Wǔxiá is a type of martial arts film from China which takes place in a mythical golden age or even parallel world (Jiang Hu) wherein fighters attained levels of skill never seen in our time; allowing them to run across water and trees as well as achieve near perfect aim and defensive moves. The plots concern warriors who live by codes of honor based on Buddhist principles which frequently place them at odds with the law enforced by corrupt authorities. The Communist government of China banned the genre in the 20th century, not having to strain hard to see how the genre could be used to attack them. During the reforms of the 1980s, the ban was finally lifted, resulting in more recent, Chinese-produced films wǔxiá films like Zhang Yimou’s House of Flying Daggers and Hero or Chen Kaige’s the Promise.

大菩薩峠 literally translates to “The pass of the great Buddha” which is a much more evocative and memorable name than the calculatedly generic “Sword of Doom.” Despite being one of my favorite films of all time, I usually get it wrong as it’s so vague and unmemorable. In my (and many others’) opinion, it’s the greatest example of the martial arts sub-genre of chanbara which are Japanese period films focused sword fighting.

The film is based on the serialized, newspaper-published stories written by Buddhist author Kaizan Nakazato beginning in 1913. Over three decades he wrote and published new segments until his death. Sword of Doom isn’t the first time the stories have been adapted for film, but it is the most highly regarded.

The film follows our hero, the sociopathic Ryunosuke Tsukue – a cold-hearted, master swordsman who seems to kill indiscriminately for pleasure, a reality quickly made clear by his ruthless attack on a Buddhist pilgrim. And yet, his motives aren’t completely clear since Ryunosuke wears an unfailingly expressionless stone face that never betrays enjoyment, perturbment or any other recognizable emotions. He reaches another low when he enters a non-lethal fencing competition and kills his opponent – this after he promised the fighter’s wife that he’d throw the fight in exchange for her virtue. As a result, people start getting it into their heads that something has to be done about this menace to society, and yet he easily kills all who try to stop him.