Review: Dune (dir. by David Lynch)


“The sleeper has awakened.” — Paul “Muad’Dib” Atreides

David Lynch’s Dune is one of those movies that somehow manages to be both a spectacular failure and a strangely hypnotic piece of cinema at the same time. It feels like a film willed into existence through pure creative tension: on one side, Frank Herbert’s dense, political, and spiritual sci‑fi novel; on the other, David Lynch’s surreal, psychological, dream‑logic sensibility. The result is a singular oddity—visually bold, dramatically uneven, and endlessly fascinating if you’re in the mood for something that feels more like a hallucination than a conventional space opera.

To call the adaptation ambitious is underselling it. After the collapse of Alejandro Jodorowsky’s infamous attempt to adapt Dune, the project eventually landed at Universal with producer Dino De Laurentiis, and Lynch—fresh off The Elephant Man—was brought in to turn Herbert’s galaxy‑spanning book into a two‑hour‑ish feature. On paper, it seems like inspired casting: Lynch had the visual imagination and emotional intensity to do something memorable with the material. But he was never a natural fit for streamlined blockbuster storytelling. His instincts live in mood, subconscious imagery, and uneasy psychological textures rather than clean plot mechanics. You can feel that clash all over the final film, and it’s part of what makes it so weirdly compelling.

Right from the opening, Dune doesn’t hold your hand. Princess Irulan’s floating head lays out a massive info‑dump about spice, the Imperium, and Arrakis that plays like someone reading you the glossary at the back of a sci‑fi novel. It’s dense, awkward, and kind of charming in its sincerity. The movie takes Herbert’s universe extremely seriously—no wink, no irony, no attempt to sand off the stranger edges. The Bene Gesserit, mentats, feudal houses, and prophecies are all presented straight, as if the audience will either keep up or be left behind. There’s something almost punk about that level of commitment.

Kyle MacLachlan, in his debut as Paul Atreides, is perfectly cast for Lynch’s take on the character. He’s got this earnest, slightly naive presence that gradually hardens as the story pushes him toward messiah status. Instead of leaning into a swashbuckling hero archetype, Lynch frames Paul’s evolution as something interior and dreamlike, almost like a spiritual awakening happening inside a hostile universe. Paul’s visions aren’t giant, crystal‑clear CGI prophecy sequences; they’re fragmented, flickering images, whispers, and flashes of desert and blood. You can feel Lynch trying to drag the sci‑fi epic into his own subconscious, even if the narrative doesn’t always keep up.

The supporting cast is packed with strong, sometimes delightfully bizarre performances. Francesca Annis gives Lady Jessica a sensual, haunted calm that fits the Bene Gesserit’s mix of discipline and manipulation. Jurgen Prochnow’s Duke Leto radiates dignified doom; he feels like a man who knows he’s walking into a trap but can’t step off the path. Then you get to the Harkonnens, where Lynch just lets his freak flag fly. Kenneth McMillan’s Baron is a grotesque comic‑book monster, oozing, cackling, floating on anti‑grav tech, and reveling in cruelty. It’s not subtle, but it is unforgettable. And of course Sting as Feyd‑Rautha, stalking around in barely‑there outfits and sneering like a rock star beamed in from another film entirely, just adds to the movie’s fever‑dream energy.

Visually, Dune is a feast and sometimes a bit of a choke. The production design leans into a kind of retro‑futurist baroque: cavernous sets, ornate technology, and spaces that feel less like functional environments and more like places out of a dark fantasy. Lynch and cinematographer Freddie Francis infuse everything with shadow, smoke, and texture, so even the quiet scenes feel heavy and loaded. The sandworms are huge, tactile, and worshipful in scale; the way they burst from the desert feels more like a religious manifestation than a monster attack. Even if you’re lost in the plot, the images stick with you—daggers, stillsuits, weirding whispers, blood on sand.

The sound and music do a ton of work in giving the film its identity. The score, primarily by Toto with contributions from Brian Eno, is this fusion of 80s rock sensibility and orchestral grandeur. It shouldn’t work, but it does; the main theme swells with tragic heroism, while other cues veer into eerie, synthy territory that matches Lynch’s off‑kilter tone. The sound design around the “weirding” abilities, the internal monologues, and the roar of the sandworms all help sell the world even when the script is sprinting past exposition. It’s one of those films where you might not fully grasp every detail, but the combined force of image and sound makes you feel like you’ve visited a real, deeply strange place.

The big structural problem, and the thing that most clearly separates Lynch’s adaptation from Denis Villeneuve’s two‑part version, is time and emphasis. Lynch is trying to cram the entire arc of Dune into a single film, and that means the plotting goes from methodical to breakneck halfway through. The first half lingers on the setup—Caladan, the move to Arrakis, the betrayal—while the second half rockets through Paul’s Fremen transformation, the guerrilla war, the sandworm riding, and the final confrontation. Subplots are hinted at and dropped, character arcs feel truncated, and the voiceover is forever trying to patch gaps the edits created. Themes like ecological transformation, the manipulation behind religious prophecy, and the long‑term horror of Paul’s rise are mostly reduced to gestures.

The best way to see Dune in Lynch’s version is actually through the extended cut, which adds a bit more context to certain scenes and lets the film breathe slightly more than the theatrical release. The theatrical cut is so aggressively compressed that pieces of motivation and setup just vanish, leaving the story feeling even more disjointed. The extended version restores some of the connective tissue—especially around Paul’s early time with the Fremen, the political maneuvering in the lead‑up to the final act, and the way certain characters orient themselves in the larger conflict. It doesn’t magically fix the studio‑driven structure or the inherent weirdness of Lynch’s choices, but it does make the film feel a little more complete, a little closer to the director’s original vision. It’s still messy, but less like a rushed homework assignment and more like a genuinely eccentric, if compromised, longform take on Herbert’s world.

Tonally, Lynch and Villeneuve are almost mirror images. Lynch’s film is cramped, loud in its weirdness, and often grotesque, playing like a baroque horror‑opera about destiny. Villeneuve’s is stately, slow‑burn, and solemn, more interested in the weight of empire, colonialism, and religious manipulation. Even their takes on Paul are distinct. In Lynch’s film, Paul ultimately plays more like a triumphant chosen one; whatever ambiguity is there gets overshadowed by the climactic victory and the literal act of making it rain as a grand, almost celebratory miracle. Villeneuve leans harder into the darker implications: Paul is framed as a potentially dangerous figure whose rise may unleash something terrible, and his two‑part arc emphasizes the holy war and fanaticism coalescing around him instead of treating his ascension as a clean win. Where Lynch’s ending lands somewhere between pulp myth and studio‑mandated uplift, Villeneuve’s execution feels closer to a tragedy about messianic power.

Knowing all that, Lynch’s Dune ends up feeling like a relic from an era when studios occasionally handed gigantic, unwieldy properties to filmmakers with intensely personal styles and just hoped for the best. It doesn’t “work” in a conventional plot sense, and if you’re coming to it after the sleek coherence of Villeneuve’s films, it can feel like a chaotic, cluttered alternate‑universe version of the same story. But that alternate universe has its own power. There’s a raw, handmade intensity to Lynch’s take—a sense that he’s trying to turn Dune into a waking dream about destiny, decay, and the seduction of power, even as the studio scissors are hacking away at his vision.

In the end, David Lynch’s Dune is a beautifully broken thing: a movie that fails as a straightforward adaptation but succeeds as a cinematic experience you can’t quite shake. Villeneuve gives you a clearer, more faithful, and philosophically aligned Dune, the one that explains itself and lets you sit with its implications. Lynch gives you the nightmare version, messy and compromised, but pulsing with strange life. If Villeneuve’s two‑part saga is the definitive modern telling, Lynch’s film—especially the extended cut—remains the haunting alternate path, a vision of Arrakis filtered through a very particular mind, sandblasted, grotesque, and unforgettable.

Film Review: Barabbas (dir by Richard Fleischer)


Who was Barabbas?

The simple answer to that is that Barabbas was the prisoner who, according to the Gospels, Pontius Pilate released during Passover.  As the story goes, Pilate gave the people the choice.  He could either release Barabbas or Jesus.  For what crime was Barabbas being held?  The Gospel of Matthew merely says that Barabbas was a “notorious prisoner.”  Mark and Luke both write that he was involved in a recent riot and that he was a murderer.  The Gospel of John refers to him as being a bandit, which may have been another term for revolutionary.  Regardless of what crime he had committed, the people overwhelmingly called for Barabbas to be released and for Jesus to be crucified.  What happened to Barabbas after he was set free is not recorded but has been the subject of a good deal of speculation over the centuries.

(Of course, there are some scholars who believe that the Barabbas story was simply an invention of later writers, designed to shift the responsibility for the crucifixion away from the Romans.  There’s also some who say that Jesus and Barabbas were actually the same person and that the inclusion of the Barabbas story was meant to indicate that Jesus was actually a revolutionary who was working to free Judea from Roman role.  I imagine Dan Brown will eventually base a novel on this theory, so look forward to hearing your grandma debating the historicity of Barabbas at some point in the future.)

Back to the original question, who was Barabbas?

According to the 1961 film of the same name, Barabbas was Anthony Quinn.

Based on a novel by the Nobel Prize-winning Swedish author, Pär Lagerkvist, Barabbas opens with Pilate (Anthony Kennedy) making his infamous offer.  Barabbas or Jesus?  Perhaps the only person more shocked than Pilate by the people’s decision is Barabbas himself.  A brutish and violent man, Barabbas is looking forward to returning to his old life but, as he leaves the prison, he finds himself fascinated by the sight of Jesus stoically carrying the cross, heading to the fate that Barabbas was spared.  Later, Barabbas witnesses the Crucifixion and is shaken when, upon Jesus’s death, the sky turns black.

(Director Richard Fleischer shot the Crucifixion during an actual solar eclipse, so that the sky actually did turn black during filming.  It’s a stunning scene.)

For the rest of his life, Barabbas is haunted by both his narrow escape from death and his subsequent notoriety.  When Barabbas tries to reunite with his former lover, Rachel (Silvana Mangano), he discovers that not only does she now want nothing to do with him but that she has also become a follower of Jesus.  (Later, in a surprisingly graphic scene, Rachel is stoned to death.)  Barabbas becomes convinced that he cannot die and he becomes increasingly reckless in his behavior.  Over the next few decades, he finds himself sold into slavery and forced to spend 20 years working in the harsh sulfur mines of Sicily.  He befriends a Christian named Sahak (Vittorio Gassman) and, with him, is trained to be a gladiator by the sadistic Torvald (Jack Palance).  Eventually, Barabbas finds himself rejected by both the Romans and the Christians while Rome burns all around him.

Barabbas is a film that really took me by surprise.  I’ve seen a lot of Biblical and Roman films from the 50s and 60s and I was expecting that Barabbas would be another sumptuously produced but slow-paced epic, one that would inevitably feature stiff dialogue and overly reverential performances.  I mean, don’t me wrong.  I happen to love spectacle and therefore, I enjoy watching most of those old historical and religious epics.  But still, for modern audiences, these films can often seem rather … well, hokey.

But Barabbas was totally different from what I was expecting.  As wonderfully played by Anthony Quinn, Barabbas wanders through most of the film in a state of haunted confusion.  Even at the end of the film, after he’s met St. Peter (Harry Andrews), Barabbas doesn’t seem to fully understand what he believes or how he’s become one of the most notorious men in Rome.  Quinn plays Barabbas almost like a wild animal, one that has been cornered and trapped by his own infamy.  The more Barabbas struggles against his fate, the more trapped he becomes.  Barabbas may be a brute but, the film suggests, even a brute can find some sort of redemption.  Quinn gets good support from the entire supporting cast.  Jack Palance is perfectly evil as Torvald while Vittorio Gassman, Silvana Mangano, and Ernest Borgnine bring some needed nuance to characters who, in lesser hands, could have just been cardboard believers.

Barabbas is a surprisingly dark film.  When Rachel is stoned, the camera doesn’t flinch from showing just how cruel an execution that was.  Nor does the camera flinch from the violent brutality of the gladiatorial games.  When Barabbas is sold into slavery, the sulfur mines of Sicily are depicted in Hellish detail and practically the only thing that saves Barabbas from spending the rest of his life being smothered under a cloud of sulfur is a giggly Roman woman who decides to buy Barabbas so that he can serve as a good luck charm.  The scenes of Barabbas’s skill of a gladiator are contrasted with the bloodthirsty crowd demanding and cheering death.  Even when Barabbas joins the Christians in the Roman catacombs, he discovers that they want nothing to do with him, suggesting that they believe in forgiveness for everyone but him.  The spectacle of Rome is displayed but so is the terror of what lies underneath the city’s ornate surface.  If Barabbas is occasionally a ruthless or unsentimental character, one need only look at the world he lives in to understand why.

With the exception of a few slow scenes at the start of the film, director Richard Fleischer does a good job of keeping the action moving.  It’s a long film but it never becomes a boring one.  In the end, thanks to Quinn’s performance and the film’s unflinching portrayal of life in ancient Rome, Barabbas is a biblical epic for people who usually don’t like biblical epics.