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nwhyte's review
5.0
https://nwhyte.livejournal.com/3772970.html
The second of the Black Archive books analysing past stories of Doctor Who looks at The Massacre, a 1966 First Doctor story which has been lost from the archives, apart from an off-air audio recording, a few photographs, and the Loose Cannon reconstruction. It's set immediately before the Massacre of St Bartholomew's Eve in 1572, also the subject of Christopher Marlowe's last play. Incidentally, it was the first Doctor Who story to be directed by a woman (Paddy Russell). It also features William Hartnell playing a double of the Doctor, the Abbot of Amboise; and Annette Robertson.
James Cooray Smith has done a really superb job of digging into The Massacre for the Black Archives. The first chapter looks at the historical basis of the plot, which more than any other historical Who story engages with the actual political drama happening on the ground, rather than just having dramatic events in which our protagonists get enmeshed. "The Massacre has 15 named speaking characters. Of those, seven are demonstrably real people (and mostly people of sufficient note in their own lives as to be conspicuously embedded in the historical record) and two have a basis in history but are not (necessarily) real individuals. Six are clearly fictional. Of those six, three are the Doctor, Steven Taylor and Dodo Chaplet, the last of whom only appears in the last five minutes of the final episode and not, in any case, in 16th-century France at all." A glorious footnote to this paragraph begins "To put this into context, only five real people have speaking roles in all of 1980s Doctor Who, and none at all in 1970s Doctor Who." Cooray Smith questions why a supposedly educational show didn't make more of the history, and then makes the interesting finding that there really was a fake Abbot of Amboise during the French Wars of Religion.
The second chapter looks at plot and structure, making the point that "no episode of the story, uniquely for episodic 20th-century television Doctor Who, begins with a reprise of the final scene of the previous episode". In particular, Cooray Smith teases apart the question of why Steven should think that the Abbot is the Doctor in disguise, and why the other characters do not; and tries to find sympathetic readings, or at least excuses, for other plot ambiguities.
The third, and most interesting, chapter, looks at religion. This is a story about Catholics killing Protestants (and to a lesser extent vice versa). The script is on the side of the Protestants, but not uncritically; both sides have their bigotries. Having myself been born in Belfast the year after this story was shown, I find the mid-century take on Christian sectarianism fascinating. It might have been a lot more difficult for the BBC to make a story like this after the Troubles broke out. But Cooray Smith also sees the story investigating the themes of predestination and redemption. "Resurrection is the central mystery of all variations of Christianity. And The Massacre is a story explicitly concerned with variations in Christianity, which ends with the Doctor’s apparent resurrection three days after the audience last saw him, and which begins with Steven being turned away from an Inn. Just putting that out there."
In the fourth chapter, Cooray Smith challenges the idea that the end of the story came as a surprise to viewers in 1966. It was not called The Massacre then; each episode had its own title "War of God", "The Sea Beggar", "Priest of Death" and "Bell of Doom", at least three of which rather clearly signal that this is not a comedy. But he further makes the case that actually the 1572 massacre was a relatively well-known historical fact in 1960s Britain, much more so than today.
In the fifth and final chapter, Cooray Smith undertakes the difficult forensic task of working out exactly which bits of the story are Lucarotti and which are Tosh, not least because both writers have given detailed and contradictory accounts of how the story was written (though both are in agreement on the core narrative: that Lucarotti's work was heavily revised by Tosh). He makes the point that the show was in real trouble at this point. The show's ratings had collapsed from their 1964-65 peak (which, as Cooray Smith points out, was higher than achieved by any subsequent era of the show, including Baker/Holmes/Hinchcliffe or Tennant/Davies); the new producer John Wiles and script editor Donald Tosh were both already on their way out after only a short time at the helm; there was a merry dance of companions, with Maureen O'Brien fires at three weeks' notice, Adrienne Hill hired and fired so quickly that her first scene to be filmed was her character's death, Jean Marsh likewise in and out and Annette Robertson considered but rejected as the new regular. More importantly, management seems to have decided to get rid of William Hartnell at the end of The Celestial Toymaker, two stories after The Massacre, but apparently there was a mistake in the paperwork and instead he was renewed for another six months. Ultimately of course Innes Lloyd and Gerry Davis took over, fired all of the leading cast and made the show what it largely is today. But there was no inevitability about that.
An appendix looks at Dodo Chaplet, the new companion who appears out of nowhere at the end of the story. Other appendices look a the possible relationship between Anne Chaplet and Dodo Chaplet, the fact that the word "massacre" was first used in English to refer to 1572, the question of the story's title, contemporary ratings and reactions, and the demise of the historical Doctor Who stories.
I really enjoyed this book which packs a lot of good chunky and new analysis into 100 pages. You can get it here: https://amzn.to/2VTXGSg
The second of the Black Archive books analysing past stories of Doctor Who looks at The Massacre, a 1966 First Doctor story which has been lost from the archives, apart from an off-air audio recording, a few photographs, and the Loose Cannon reconstruction. It's set immediately before the Massacre of St Bartholomew's Eve in 1572, also the subject of Christopher Marlowe's last play. Incidentally, it was the first Doctor Who story to be directed by a woman (Paddy Russell). It also features William Hartnell playing a double of the Doctor, the Abbot of Amboise; and Annette Robertson.
James Cooray Smith has done a really superb job of digging into The Massacre for the Black Archives. The first chapter looks at the historical basis of the plot, which more than any other historical Who story engages with the actual political drama happening on the ground, rather than just having dramatic events in which our protagonists get enmeshed. "The Massacre has 15 named speaking characters. Of those, seven are demonstrably real people (and mostly people of sufficient note in their own lives as to be conspicuously embedded in the historical record) and two have a basis in history but are not (necessarily) real individuals. Six are clearly fictional. Of those six, three are the Doctor, Steven Taylor and Dodo Chaplet, the last of whom only appears in the last five minutes of the final episode and not, in any case, in 16th-century France at all." A glorious footnote to this paragraph begins "To put this into context, only five real people have speaking roles in all of 1980s Doctor Who, and none at all in 1970s Doctor Who." Cooray Smith questions why a supposedly educational show didn't make more of the history, and then makes the interesting finding that there really was a fake Abbot of Amboise during the French Wars of Religion.
The second chapter looks at plot and structure, making the point that "no episode of the story, uniquely for episodic 20th-century television Doctor Who, begins with a reprise of the final scene of the previous episode". In particular, Cooray Smith teases apart the question of why Steven should think that the Abbot is the Doctor in disguise, and why the other characters do not; and tries to find sympathetic readings, or at least excuses, for other plot ambiguities.
The third, and most interesting, chapter, looks at religion. This is a story about Catholics killing Protestants (and to a lesser extent vice versa). The script is on the side of the Protestants, but not uncritically; both sides have their bigotries. Having myself been born in Belfast the year after this story was shown, I find the mid-century take on Christian sectarianism fascinating. It might have been a lot more difficult for the BBC to make a story like this after the Troubles broke out. But Cooray Smith also sees the story investigating the themes of predestination and redemption. "Resurrection is the central mystery of all variations of Christianity. And The Massacre is a story explicitly concerned with variations in Christianity, which ends with the Doctor’s apparent resurrection three days after the audience last saw him, and which begins with Steven being turned away from an Inn. Just putting that out there."
In the fourth chapter, Cooray Smith challenges the idea that the end of the story came as a surprise to viewers in 1966. It was not called The Massacre then; each episode had its own title "War of God", "The Sea Beggar", "Priest of Death" and "Bell of Doom", at least three of which rather clearly signal that this is not a comedy. But he further makes the case that actually the 1572 massacre was a relatively well-known historical fact in 1960s Britain, much more so than today.
In the fifth and final chapter, Cooray Smith undertakes the difficult forensic task of working out exactly which bits of the story are Lucarotti and which are Tosh, not least because both writers have given detailed and contradictory accounts of how the story was written (though both are in agreement on the core narrative: that Lucarotti's work was heavily revised by Tosh). He makes the point that the show was in real trouble at this point. The show's ratings had collapsed from their 1964-65 peak (which, as Cooray Smith points out, was higher than achieved by any subsequent era of the show, including Baker/Holmes/Hinchcliffe or Tennant/Davies); the new producer John Wiles and script editor Donald Tosh were both already on their way out after only a short time at the helm; there was a merry dance of companions, with Maureen O'Brien fires at three weeks' notice, Adrienne Hill hired and fired so quickly that her first scene to be filmed was her character's death, Jean Marsh likewise in and out and Annette Robertson considered but rejected as the new regular. More importantly, management seems to have decided to get rid of William Hartnell at the end of The Celestial Toymaker, two stories after The Massacre, but apparently there was a mistake in the paperwork and instead he was renewed for another six months. Ultimately of course Innes Lloyd and Gerry Davis took over, fired all of the leading cast and made the show what it largely is today. But there was no inevitability about that.
An appendix looks at Dodo Chaplet, the new companion who appears out of nowhere at the end of the story. Other appendices look a the possible relationship between Anne Chaplet and Dodo Chaplet, the fact that the word "massacre" was first used in English to refer to 1572, the question of the story's title, contemporary ratings and reactions, and the demise of the historical Doctor Who stories.
I really enjoyed this book which packs a lot of good chunky and new analysis into 100 pages. You can get it here: https://amzn.to/2VTXGSg
geoff's review
3.0
"The Doctor and the Abbot are both real within the fiction. But on a metafictional level they are both the same person, in that they are both played by William Hartnell. It is not stretching the point to see the duplication of characters played by William Hartnell as serving the duality of Christian religion with which the serial concerns itself.
"Both the Huguenot and Catholic figures spend ‘The Sea Beggar’ and ‘Priest of Death’ seeking the Abbot; the former because they believe he’s the Doctor, and the latter because they lack faith in his abilities despite knowing him to be the Abbot. Throughout the televised story Steven struggles to reach the Abbot, believing him to be the Doctor and thus his salvation. His attempts to assert a personal relationship with this figure are wholly unsuccessful and very nearly get him killed. They do, or so it appears to Steven for nearly 24 anguished hours, get the Doctor killed.
"Then, just when Steven is in absolute despair, the Doctor reappears. He is not dead. He was never dead. Steven was wrong. The Doctor was never a false Abbot. The Abbot was a false Doctor of Steven’s own making. For Steven, the Doctor’s reappearance is a resurrection. Until the old man walks into Preslin’s shop, he is wholly convinced that the Doctor is dead and believes that he has seen his brutalised corpse.
"Resurrection is the central mystery of all variations of Christianity. And The Massacre is a story explicitly concerned with variations in Christianity, which ends with the Doctor’s apparent resurrection three days after the audience last saw him, and which begins with Steven being turned away from an Inn.
"Just putting that out there."
-James Cooray Smith, The Massacre
"Both the Huguenot and Catholic figures spend ‘The Sea Beggar’ and ‘Priest of Death’ seeking the Abbot; the former because they believe he’s the Doctor, and the latter because they lack faith in his abilities despite knowing him to be the Abbot. Throughout the televised story Steven struggles to reach the Abbot, believing him to be the Doctor and thus his salvation. His attempts to assert a personal relationship with this figure are wholly unsuccessful and very nearly get him killed. They do, or so it appears to Steven for nearly 24 anguished hours, get the Doctor killed.
"Then, just when Steven is in absolute despair, the Doctor reappears. He is not dead. He was never dead. Steven was wrong. The Doctor was never a false Abbot. The Abbot was a false Doctor of Steven’s own making. For Steven, the Doctor’s reappearance is a resurrection. Until the old man walks into Preslin’s shop, he is wholly convinced that the Doctor is dead and believes that he has seen his brutalised corpse.
"Resurrection is the central mystery of all variations of Christianity. And The Massacre is a story explicitly concerned with variations in Christianity, which ends with the Doctor’s apparent resurrection three days after the audience last saw him, and which begins with Steven being turned away from an Inn.
"Just putting that out there."
-James Cooray Smith, The Massacre
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