Law & Justice

In case you missed it up on the All the Anime blog, my review of the academic collection Law and Justice in Japanese Popular Culture: From Crime-Fighting Robots to Duelling Pocket Monsters.

Law and Justice in Japanese Popular Culture is packed with interesting concepts and articles. It will prove particularly useful as a wildcard for the savvy college tutor – something to throw into the reading list in order to engage with young students about the implications of Pokémon fights or the way that the best sci-fi anime can suggest new and prickly areas of legal dispute. It also offers valuable details on some of the peculiarities of the real-world Japanese legal system, as seen through the way they influence the plots of thrillers, and even the assumptions that fictional characters make about the nature of right and wrong.”

Gods of Egypt

There were times, at Akhnaten, when I wondered what everybody else in the audience made of a man in fake boobs and jodhpurs, repeatedly shouting “Haaaaa!” while a dozen jugglers threw balls around him, but hopefully they already knew enough of the story to follow what was going on. That strangest of incidents in the mists of history, an Egyptian pharoah suddenly proclaiming there was only one God, smashing the old order and writing a hymn to the Sun.

There were wonderful moments — the priests clad like doctors, huddled in the shadows around the mummified Amenhotep III as they prepare him for his funeral, lights shining from their heads; Queen Tye in permanent shock, her hands red with blood from holding Amenhotep’s heart, staring in mute horror at the sky as if hoping to catch a glimpse at his departing soul; the constant presence of the Scribe, creator and curator of what little we know, his body often held in a rictus of despair. And a libretto drawn, like Steve Reich’s Different Trains, from fragments of found material — the Hymn to the Aten and a letter from a troubled general, asking for military assistance, from which an entire reign has somehow been extrapolated.

My mind wandered, as I suspect it was supposed to, to other things. As I watched Akhnaten’s six daughters, their matted hair entangled like rat-tails, dragged away in slow motion, I wondered if Philip Glass would ever consider a sequel about Ankhesanamun, Akhnaten’s daughter, wife and daughter-in-law, married to the boy pharoah Tutankhamun, and author of the melancholy letter sent to the Hittites: “My husband is dead and I have no son…. I am afraid.” As Akhnaten and Nefertiti advance slowly across the stage towards each other to share a kiss, their long crimson silk trains entwine, recalling Chie Shinohara’s Red River, a story which does indeed include the story of Ankhesanamun’s letter arriving in Anatolia, and the failed mission to send her a prince as a husband.

The animal-headed gods on the rooftop transform into a class of idle students, misbehaving while a tweeded academic bumbles his way through a tourist guide to a desert ruin where there is almost nothing to see, and offers handy tips for the ferry. One student tries, and fails to juggle with balls of paper, a faint mockery of the constant juggling throughout that has been symbolic of the rise and fall of the sun disc. Akhnaten himself is redressed, as if for his coronation, but now he is a figure in a museum… and then he comes to life once more, wordlessly comiserating with the ghosts of Nefertiti and Tye at the ruin of their world, as a river of time washes past them.

Akhnaten is playing at the Coliseum in London until 7th March.

Disappearing Anime…

December’s issue of Wired magazine included an article that stumbled across something that NEO readers have known for years – that online repositories for your favourite movies cannot be trusted. Brian Raftery’s article “Streaming isn’t Everything and Blu-rays are Here to Prove it” informs Wired’s hipster readership that the really cool kids are hunting down bespoke DVDs of their favourite films, because there really is no guarantee that some whim of international licensing will suddenly cause titles in online libraries to wink out of existence.

If, like me, you are lucky enough to live in a town with a well-curated second-hand video store, you may still be able to snatch up one of the obscurities. Good curation, however, also comes at a price. The nearest store to me is scrambling desperately to offload its DVDs so it can concentrate solely on Blu-rays.

There are all sorts of reasons why a film is no longer available. Often it is a trivial matter like music rights, when it is too expensive to remove a song, but also simply not worth the distributors’ while to pay for the rights to use it. The number of likely sales is outweighed by the cost of ticking all the right legal boxes, and this is a particular danger to anime, when many titles struggle to sell more than a couple of thousand copies.

Films fall in and out of libraries. Their ownership is tangled by changes in committee compositions, or corporate take-overs. It’s important to remember that just because you own a DVD, you don’t actually “own” the film on it, only the right to play it in your recorder. If your DVD stops working after a thousand plays, you are not entitled to a replacement; you’ll have to buy it again.

I find it ironic that even as the likes of Netflix throw buckets of money at new anime shows and fund remakes of Death Note and Cowboy Bebop, their very ubiquity and disruptive influences are making other shows harder to find. But on balance, we still have an easier time of it in the modern world. Streaming sites still offer immediate access to hundreds of anime, and may well introduce you to something you would never find in the video shop. And if you really must look for a solid, online stores can tell you in moments whether that’s actually possible…. And if not, cheekily offer you a Dutch or Polish version that’s almost as good and will probably play in your player. Some anime might fall between the cracks in the pavement, but at least online searching saves you wasting shoe leather tramping around the shops.

Jonathan Clements is the author of Anime: A History. This article first appeared in NEO #184, 2019.

The Unruly Generation (1937)

After years buried among his books and papers, the leading mathematician Reinhold Varavaara (Uuno Laakso) pronounces his academic work complete, only to discover that the world has moved on. His wife is a stranger to him, his three children are carefree teenage tearaways, and his family has got so used to his absence, that all they care about is the prospect of the money he might earn by getting an award. The only person who seems to “get” him is Marja (Ansa Ikonen), his son’s girlfriend, in whom Varavaara increasingly seeks counsel and solace.

Ironically for a story that supposedly huffs and puffs about “kids today”, The Unruly Generation (Kuriton sukupolvi) is a rather timeless situation, Mika Waltari’s 1936 play made it swiftly to the screen, but it would be reprised twenty years later with a different leading man, fulminating about different youth habits and popular music, beatniks and atom bombs. Finnish critics are divided about the extent to which the story is autobiographical, with some pointing out that the professor’s name seems to be a hybrid of several tutors that the young Waltari had at the University of Helsinki. Others go further, suggesting that Waltari, then only 28 but already a husband and father, saw himself in the character of the daffy Professor Varavaara, emerging from his study after a marathon writing session, to discover that the world has changed around him. Life was certainly imitating art – the story goes that the workaholic Waltari wrote the play after his wife taunted him that he was incapable of writing a comedy. On the basis of this talky, drawn-out dirge, Mrs Waltari might have had a point, at least this time.

Waltari is one of the most fascinating creatives in Finnish culture, a ridiculously prolific author who seems to be a little overlooked today because many of his most famous works were international in outlook, rather than focussed on the Matter of Finland. He wrote The Unruly Generation fresh after finishing his play Akhnaton, Born of the Sun, which would transform some years later into the work that made his name internationally, Sinuhe, The Egyptian – later adapted into a Hollywood movie starring Yul Brynner. But Waltari did write many works focussed on Finland, several of which would be adapted by Suomen Filmiteollisuus, not merely A Stranger Came to the Manor (Vieras mies tuli taloon, 1938), but also the better known Inspector Palmu series

The Unruly Generation presents a chaste and romanticised notion of a happily married man, tempted by but ultimately resisting a giddy infatuation. Adapting his own script, Waltari delights in the opportunity to shoot on location – the film begins with a prank in which the professor’s son is caught herding cattle at the Helsinki parliament building. He throws away numerous scenes to make space for such larks (jettisoning the play’s reconciliation between husband and wife that leaves the film version a little more ambiguous), but crams so much in that his screenplay originally topped out at 259 pages. Even with cuts, it drags on seemingly forever, with little to offer the contemporary viewer except a glimpse of 1930s Finnish youth culture: singalongs in a cloud of cigarette smoke, energetic ballroom dancing, and a hard-drinking generation fervently embracing the lifting of Prohibition since 1932.

By this point, Suomen Filmiteollisuus was ramping up its production schedules, because there are a bunch of new faces both in front of the camera and behind it. Wilho Ilmari directs for the first time for the company, and although there are some familiar faces in the cast (blink and you’ll miss sometime leading man Jorma Nortimo as a waiter, and cinematographer Eino Kari as a gambler), the cast is largely drawn from the players of the original stage version. One notable exception is the actress Rauni Luoma (last seen here in The House at Roinila), the smouldering beauty upon whom Waltari supposedly developed a crush not unlike that of his fictional Professor Varavaara on the vivacious Marja.

Jonathan Clements is the author of An Armchair Traveller’s History of Finland

Vital Statistics

Continuing to make a mockery of the supposed four-panel format is I Love the Best Boobs in the World by Wakame Konbu. Yes, that’s a pseudonym, since it means Seaweed Seaweed, and you’d probably want to hide your real name if you were writing a comic about a kind-hearted teenager, Chiaki, who is best friends with classmate Hana, whose mammary glands are apparently the top of the tit tree. In this month’s instalment, our two heroines go shopping for bras, which allows the implied male reader a delicious, erotically-charged peek at what goes on in lingerie shop changing rooms. Chiaki, in fact, is a wolf in sheep’s clothing – as a girl, she gets a free pass into such inner sanctums, although she secretly has a fetish for large breasts, and loves to be around them.

Because NEO leaves no stone unturned in its investigation of Japanese culture, it’s time to talk boobs. The Triumph company has been logging Japanese bust-sizes since 1980, allowing statisticians to plot a curve of Japanese… curves. The story it tells is a compelling one born from changes in Japanese dietary habits (particularly dairy products containing bovine growth hormones) and trends, suggesting that A, B, and C cup sales have been dropping for a generation. Whereas A-cups in 1980 were worth 58.6% of all Japanese bra sales, now they’ve fallen to 4.1%. 2016 was the tipping point – the first year in which D, E and F cup sizes represented more sales in Japan than A, B, and C.

However, before you rush off to impress your friends with this news, some things to bear in mind. Firstly, Japanese bra sizes are not the same as other countries’. A Japanese E-cup, for example, is the same size as an American D-cup or a British DD.

Even allowing for these differences in definition, there is still a palpable change in bra-buying in Japan since 1980, but this does not necessarily mean that Japanese women are suddenly bustier. Triumph cautions that it may simply mean that women with bigger chests buy more bras, either as a feature of their struggle to find one that fits properly, or possibly because they are more likely to work in a sector that requires what we shall gingerly call performative lingerie exhibition.

University undergraduates who have suddenly decided on their final essay topic while reading this page are also advised to bear in mind that many Japanese bras are also aspirational – you might be a humble A-cup, wearing a padded C-cup because you think it will get you noticed. In that regard, the changing statistics may have less to do with changes in body type, and more to do with 21st century standards of beauty.

Jonathan Clements is the author of  A Brief History of Japan. This article first appeared as part of the Manga Snapshot column on Comic Cune in NEO #180, 2018.

The Curse of the Muramasa

Urban myths of the late eighteenth century suggested that Tokugawa Ieyasu had been troubled by the constant recurrence of the name of one particular swordsmith among his enemies. Late in life, he developed a superstition that blades made by the sixteenth-century school of Muramasa had been specifically cursed to do damage to the Tokugawa family. The reasoning for this, at least as far as the rumours went, was that Ieyasu’s grandfather had been killed by one, his father had been stabbed by one, and Ieyasu injured himself with one when he was a child. His worries only increased when he discovered that in the case of two executions, that of his adulterous wife and supposedly treacherous adopted son, the executioner’s blade had been a Muramasa, too. Over time, Ieyasu came to believe that every one of the generals who had opposed him had wielded a Muramasa blade, including Sanada Yukimura, who had supposedly dealt him a troublesome wound at the Battle of Tennōji in 1615. The attentive reader may note that sources from the time report that, if Ieyasu was wounded at all by Sanada, he was wounded with a spear, but no matter – the fiction was already more alluring than the already shaky facts.

Muramasa blades were highly prized, so it should have come as no surprise that they were in the possession of wealthy members of the aristocracy. Nor should it have been a mystery why aristocrats facing death would insist on their executioner using the sharpest, highest-performance blade available. But the stories about the ‘Curse of the Muramasa’ seem to have served another purpose in eighteenth-century Japan: delivering a chilling frisson to audiences with the reminder that there was a time when someone stood against the Shōgun, and that their legacy lived on, hidden within clans, buried in storehouses, and traded among sword-dealers.

Muramasa blades, it was said, were cursed. Their creator was half-mad, and the weapons he made could impel their wielders into murderous rages. One story tells of a young samurai, Gentaro, up in Edo as part of his obligatory domain service, who sees a Muramasa hanging among the other swords on a dealer’s rack:

Trembling, he withdrew it from its scabbard, and he forgot to breathe. The sword had hidden depths, like morning mist welling up within the metal. Light danced off the blade in the colours of the rainbow . . . Just by holding it in his hand, he could tell it was a masterpiece . . . an artefact suitable for a lord’s treasure house, fated never to come into the hands of a common samurai.

The samurai is even happier when the dealer offers to sell him the blade for a fraction of its true value, although he will not say why. Cheerfully, Gentaro brings the sword back with him to his home domain, where he shows it off to his fellow officers at the monthly sword club. Despite everyone’s gasps of awe, the club chairman tells him the sword is worthless. Suspecting that the chairman merely wants to buy it from him cheaply, Gentaro seeks a second opinion, and is told the whole sorry story of the cursed blades. In a spate of demises that prefigure the calamities of a modern horror film, most people involved in the story are dead within a week, as is the family servant told to throw the sword in a river, who unwisely plans to keep it for himself.

The legend achieved a wider audience in 1797 when it gained a prominent mention in a popular kabuki play Oblique Reflections of Brothel Lives (Satokotoba Awasekagami). Revived in 1815 and again in 1860 with slight variations, the story became a recurring staple of the Japanese theatre. The main narrative concerned a missing girl in the pleasure quarter, and an impoverished son of a merchant desperate to raise the money to buy his lover out of indentured servitude in a brothel. Mixed in with these basic plots are shadows of the Muramasa legend – a cursed Muramasa blade is sold by a hapless sword-dealer, who is soon murdered; it falls into the hands of one of the leading characters, and drives him into a serial-killing spree. As so often happened with kabuki theatre, real-world reportage is hidden within the melodrama. It drew inspirations from the collapse of an Edo bridge in 1807, and the 1820 murder of a capricious geisha by the man who had bankrupted himself to buy her freedom. By the nineteenth century, Muramasa swords were associated with a whole series of half-remembered macabre tales of murder and betrayal, and had come to be linked in the popular mind with the decline of samurai honour into bloody, inconsequential vendettas, and fights over bar-girls or petty debts.

Despite the superior quality of Muramasa blades, they became impossible to sell, and there are cases of some swords on which the smith’s name was doctored, Muramasa becoming altered to Masamune – another smith but without a tainted reputation. In fact, the anti-Tokugawa reputation of the Muramasa blades gave them an unexpected value among those who despised the government. Those few that survived the Tokugawa era, hidden in family vaults, are now worth millions.

Extract from A Brief History of the Samurai, by Jonathan Clements.

The Year of the Stag

“Clocks are harbingers of funerals; knives mean you want to cut a friendship; ties and necklaces are considered intimate embraces and should not be gifted to casual acquaintances.” Over at the Times website, I explain why whisky is the ideal Chinese New Year Gift. Also ideal for any day with a “y” in it. I mean, you can give me socks if you like, but…

Lapatossu (1937)

As the railroad slowly takes shape from Turku in the south to Vaasa in the north, construction bosses discover that their path is blocked by land belonging to the widow Laurila (Siiri Angerkoski), who will take some persuading. Unexpectedly, they find themselves leaning on the negotiating skills of Lapatossu (Aku Korhonen), an aging, workshy railway builder who reveals a previously unknown knack for disguises.

The Lapatossu stories were originally published at the turn of the twentieth century by the author Juho Nurhonen. The relation of these original tales, however, to Aku Korhonen’s portrayal of the character on film is tenuous at best, with only faint reminders that our easy-going everyman might be a noble fallen on hard times, or some sort of Holy Fool watching the modernisation of the Finnish countryside with wry bafflement. Lapatossu is an old builder on the new railway – in a triumph of unimaginative translation, the film can somehow be found referred to in English as The Old Railroad Worker. But there is so much more to him that that – he seems to slide with chameleon-like ease between the hard-pressed bosses and the happy-go-lucky navvies; he is respected by his fellow workers, and indulged by the cooks and housemaids.

Within the context of my film-by-film marathon of Suomen Filmiteollisuus productions, Lapatossu is a sudden burst of creativity and experimentation. In one scene, the Finnish slang flies so fast that Swedish subtitles sneak onto the screen, to help all those urbane posh people who might have trouble following the gags. Elsewhere, the dialogue takes on a naturalistic tone, with actors interrupting each other or visibly trying to stop themselves giggling at Korhonen’s onscreen antics, while the camera flits between conversationalists, apparently unsure of who is going to speak next. This film has plainly been shot in the short Finnish summer, and the crew make the most of outdoor locations, figuratively shrugging at minor glitches in foley, audio and focus. The music, meanwhile, is oddly terrible, unless the Helsingin Teatteri Orkesteri was somehow deliberately playing the score flat and tunelessly, in imitation of an ad hoc band of amateurs.

There are some notable departures in casting. Jorma Nortimo, once a recurring dastard, more recently a romantic lead, transforms himself once again into the foppish milksop Heikki, by the simple expedient of putting on a pair of spectacles. Aku Korhonen, who played several character roles for Suomen Filmiteollisuus with varying degrees of success, suddenly gets to shine here in the loveable title role, finding a new sidekick in Kaarlo Kartio as Vinski. Lost in the supporting cast since his star turn in Scapegoat (1935), Kartio gets to work as Korhonen’s foil, setting up numerous gags, and channelling Laurel & Hardy in a dance routine in which Korhonen camps it up by donning a shawl and playing the coquette. Korhonen is also visibly charming in his flirtations with the older actresses, shunting the usual half-hearted young-lead B-plot romance out of centre stage, to the extent that the fey Heikki’s ham-fisted wooing of the widow’s daughter Irja (Laila Rihte) is played almost entirely for laughs and cringes.

Lapatossu is somewhat defeated by the picaresque, episodic nature of its origins, as if a bunch of one-page vignettes have been clumsily stapled together until they bulk out to feature length. The saga of the missing cream is solved with broad humour when Lapatossu doses a jug with a strong laxative, while the widow Laurila is briefly won over when Lapatossu disguises himself as a visiting dignitary. But just when you think the film is done, Lapatossu and Vinski run away and join the circus for a pointless interlude in which he masquerades as a strongman.

Possibly because by the time this film was made, the railway had been a fact of everyday life for a generation, there is no sense imparted of the incredible engineering achievement of building a railway from south to north – Lapatossu and his fellow workers might as well be working on a building site. Taken out of historical context, Lapatossu is frankly forgettable, but it is a cut above most other Suomen Filmiteollisuus comedies of its era, and was made at a crucial point in history. Thanks to its 1937 success and the commissioning of two sequels, it and its leads were propelled to austerity stardom in the dark days of wartime. The title character, in particular, became something of an icon among the soldiers of the Winter War.

Jonathan Clements is the author of An Armchair Traveller’s History of Finland

The Daughter of Turan

Khaidu was a ghostly apparition – a figure at the periphery of Khubilai Khan’s world that never left him alone. He would pick and poke at Khubilai’s defences for the rest of Khubilai’s life, occasionally seizing territory outside his fiefdom, occasionally retreating into the steppes. He darted towards Karakorum itself, as if hoping to convene a rebel kurultai. He meddled in Tibetan affairs in an attempt to foster anti-Mongol feeling in the monasteries; he put out feelers to disaffected princelings on the other side of China, in the hope that together they might rise up against the sons of Tolui. Khaidu would even outlive Khubilai by a few years, but never quite got enough support to mount a true challenge. Had Khubilai and Khaidu been duelling over nothing more than Mongolia, perhaps Khaidu would have had the upper hand. Ironically, the very Mongol-based feud that Khaidu perpetrated served to drive Khubilai further towards a Chinese perspective. Without China, Khubilai might not have had the support he needed to shrug Khaidu off.

Marco Polo found the whole thing baffling, but far more interested in stories circulating about Khaidu’s daughter, a towering Amazon whose name he recorded as Aiyaruk (‘Bright Moon’).

Her father often desired to give her in marriage, but she would none of it. She vowed she would never marry till she found a man who could vanquish her in every trial; him she would wed and none else. And when her father saw how resolute she was, he gave a formal consent . . . that she should marry whom she wanted and when she wanted. The lady was so tall and muscular, so stout and shapely withal, that she was almost like a giantess.

Khaidu had set himself up as the protector of old-time Mongol values, in opposition to Khubilai the Sinophile. It was hence only to be expected that Khaidu’s daughter was set up in local legend as some sort of woman warrior, who boasted that she would only marry a man who could beat her at wrestling, and that anyone who failed in this would have to pay her 100 horses.

Aiyaruk supposedly successfully fought off 1,000 challengers over the course of the 1270s. Perhaps a little worried that his daughter might be getting long in the tooth, Khaidu is even reported as suggesting that she should try to let the next one win, but she refused, and won another hundred horses for the family herd. With a tacit admission that nobody was going to be good enough for her, she gave up on men entirely and accompanied Khaidu on his endless war against Khubilai’s warriors.

And ye must know that after this her father never went on a campaign but she went with him. And gladly he took her, for not a knight in all his train played such feats of arms as she did. Sometimes she would quit her father’s side, and make a dash at the host of the enemy, and seize some man thereout, as deftly as a hawk pounces on a bird, and carry him to her father; and this she did many a time.

Remarkably, most scholars suspect that there is an element of truth in the story of Aiyaruk, not least because while Polo in China is hearing of her exploits, his contemporary Rashid al-Din in Persia is writing down the same story, with the same names. Rashid, however, injects a disapproving note, that ‘people suspected there was some kind of relationship between [Khaidu] and his daughter.’

The story would grow with the telling, particularly in Persia, where legends arose about a king of ‘Turan’ (Persian: Central Asia), whose beautiful daughter insisted that any suitor should overcome a series of trials in order to win her hand in marriage. The story flourished in several variants as The Daughter of Turan, in Persian: ‘Turan-dokht’.

It is perhaps most familiar to the Western reader in a libretto by Giuseppe Adami and Renato Simoni, first performed in 1926, shortly after the death of the composer of the accompanying music, Giacomo Puccini:

This is the law: Turandot the Pure
Will be the bride of the man of royal blood
Who shall solve the riddles which she shall set.
But if he fail in this test
He must submit his proud head to the sword!

indexPuccini’s Turandot is a world away from Khaidu’s real-life resistance in western China. It retains garbled concepts of China and Tartary, and mixes elements of Mongol and Chinese culture. Nevertheless, it is fascinating to see a strand of true history informing a strand of modern life. Khaidu would eventually die in 1301, from wounds received in a failed strike at Karakorum itself – but his daughter, or a phantom of her, would spring to life on the opera stage in Milan six centuries later.

From A Brief History of Khubilai Khan by Jonathan Clements.

Like Sleep or Shadow (1937)

The arrival of city-boy surveyor Yrjö (Jorma Nortimo) drastically disrupts the way of life in a remote Ostrobothnian village. He falls for Eliina (Ansa Ikonen), the disabled daughter of a local bigwig, whose devout sister Johanna (Ester Toivonen) is torn between two suitors, her life-long neighbour and betrothed, and a newer arrival of whom her father disapproves.

Kuin uni ja varjo was based on a semi-autobiographical novel by Eino Railo, which was at the very height of its popularity – in 1937, it had been reprinted three times in the two years since it was published. Certain elements of it seem to break with Finnish filmic tradition, particularly the pat romantic denouements so beloved of Suomen Filmiteollisuus. Spoiler warning: only one of the two leading couples ties the knot by the end, in a miserable ceremony in which the bride and groom wear Gothic black, a man bitterly proclaims his religious faith after being blinded, and a jilted lover almost dies of consumption on the sidelines.

Much of the tension revolves around the clash of privileged newcomers rolling into a town where everybody knows everybody, and has assumed for years that fates are well and truly predestined. Life has not changed a whole lot in the countryside for decades – Yrjö’s arrival is a taste of things to come, as the horse and cart, the church as the centre of village life, and the expectations of Finnish youth are all about to be radically transformed. The wedding scene that closes the film is supposedly a happy ending, but is also a glimpse of a dying rural culture.

The likes of Yrjö serve as a sudden, unexpected wake-up call that there is a whole world beyond the edge of the village, and that things really don’t have to be the way that the villagers have assumed. The nuances of Ostrobothnian language fly right over my head, but are apparently a Thing here, as are a series of unintentionally ridiculous fight scenes, in which men heartily wrestle with one another as if nobody has ever suggested they try throwing a punch. It is also oddly jarring to see a 19th-century church congregation belting out a hymn, since my 21st century experience has been one of Finns staring glumly at their shoes while the church organist plods through the tune and a lone cantor sings along at the back.

Ansa Ikonen, a major stage actress who had thus far only appeared in bit parts for Suomen Filmiteollisuus (better known, in fact for films by the rival studio Suomi Filmi), gets top billing on the poster in the role of Eliina, for which she lurches around on crutches and simpers adoringly at Yrjö. In a scene that might seem clichéd today but was probably a winner in its time, she has a dream sequence at a village dance in which she leaps to her feet and dances with Yrjö, only to be woken from her reverie when her crutches drop loudly to the floor.

Ester Toivonen is winningly severe as the religious Johanna, although she disappears for entire stretches of the film, leaving her rival suitors to duke it out between them. The third big female name on the poster is Laila Rihte as the serving girl Kerttu, whom I barely noticed for the first half of the film, before she is suddenly parachuted into the drama as an alternate love interest. Blink and you also miss Kaarlo Kartio, as ever unrecognisable in another brief character role.

Jonathan Clements is the author of An Armchair Traveller’s History of Finland