BijouBlog

By M. Webster

This photo from Arch Brown's 1973 production The Night Before captures a seemingly ordinary convergence on a film set. But the collection of individuals present together in the frame illustrates the intimate, intertwined, collaborative community who helped develop, then redefine East Coast gay porn film/video during the industry's first two decades. Captured during the second year of operation of influential studio Hand in Hand Films, this image depicts the initial connection point of three individuals whose mutually influential careers would continue crossing and joining paths, culminating years later at one of their own studios: legendary fetish video artist Christopher Rage, groundbreaking ultra-early gay porn filmmaker Arch Brown, and man of many hats of the classic gay porn world Frank Ross. The lineage they and their many other collaborators represent spans multiple critical periods and changes, which are reflected in their work: the beginning of the hardcore porn film industry, the socio-political shift from early LGBTQ liberation days to the AIDS crisis, and the technological shift from theatrically distributed film to home video.

Arch Brown was "one of the first above-ground underground filmmakers" according to Christopher Rage (aka Tray Christopher). His erotic filmmaking predated the birth of the hardcore porn film industry; he directed loops for venues like the Eros Theatre starting around 1968, before the shift to hardcore had truly (openly) begun. His movies stood out from the start because of their technical polish and inventiveness. He maintained a playful and trippy style throughout his porn film career, with a penchant for depicting everyday NYC encounters: average guys strolling and cruising on the streets and sites of New York, bumping into their next erotic adventure. 

As Rage described in one of his final interviews, he met Arch after hooking up with a guy who had starred in one of Arch's movies. At a cast screening, Rage (at the time working as an escort and erotic novelist) asked Arch about the logistics of making porn films ("I'm a natural producer type.") and was offered a role in Arch's next production, which he accepted. This was One and Two and... (aka Fantasy Island, circa 1972), Rage's entry into the motion picture porn world. Rage was mentored in filmmaking by Arch during this period of the emerging commercial scene, working with him on set on future productions. He studied his highly efficient, low-waste style: “I would shoot 5:1… I learned how to put together a movie fast."

It was through Arch that Rage met Jack Deveau and Bob Alvarez at Hand in Hand Films, one of the most important early NYC gay porn studios, whose experimental and narrative releases were particularly grand in scope for the ‘70s gay porn world. Arch’s only picture with Hand in Hand, The Night Before, was about to begin production, and Rage wound up choreographing a fantasy dance number for the film (pictured at the top). Jack and Rage hit it off immediately, becoming close friends. This also marked the start of Rage's long working relationship with the studio. He continued to do promotion for Hand in Hand, wrote copy for many of their ads, recorded voice-overs for several films, and - most substantially - co-wrote and starred in the studio's most ambitious project, 1974's Drive, playing, in drag, the lead character/anti-hero, Arachne.

The Night Before also served as Frank Ross’ debut working in adult cinema. Cast for his one and only performing role as one of the leads (credited as Michael Kade), this film was a broad connecting point for Ross, introducing him to both Brown and Rage, as well as to Hand in Hand. He became studio's still photographer and production assistant for most of their remaining movies (probably having taken a number of the photos in this blog and elsewhere on our site!). Ross described Hand in Hand as an excellent school for filmmaking: "Jack was a willing teacher if he thought you had a passion for filmmaking, and it was under his tutelage that I learned so much about the craft of filmmaking. Nobody on the crew had any one specific job. We all wore many hats, from general assistants to lighting, propping, set decoration, sound recording, and slating scenes. It was an excellent school for learning filmmaking from its ground up.” Ross also introduced the studio to his composer friend, David Earnest, who would go on to score many Hand in Hand productions; Earnest would also do soundtrack work well beyond with Arch Brown, further into Arch's career...

This early cinematic era of the 1970s captured the exuberance of the sexual liberation and LGBTQ liberation movements: freewheeling sexuality, cruising, and public landmarks of sex and gathering. Hand in Hand's output illustrates several threads common of East Coast work of the period: experimental film and theater roots, narrative emphasis and clever scripting, heavy focus on public/communal settings, rougher and more mature men than typical of the West Coast porn scene, and interest in the psychological dimensions of sexuality, rarely shying away from emotional complexity or kinky sexual material. This early period was one of experimentation, exploring the possibilities of the genre before its conventions crystalized. What could cinematic sex look like and be? And as Ross noted, the scenes on each coast , at that time, were distinct and tight-knit. "The New York gay porn community was very small and very loyal to each other,” with many points of overlap between the various studios, makers, and cast and crew members.

The technological rupture of the affordable home video camera fundamentally altered porn movie-making and the distribution model. In 1980, Rage borrowed an early video camera, and by 1981, he had debuted his first productions, Superstars 1 and Solojerk. Initially unsuccessful, he edited them together, the same year, into The Best of the Superstars for distribution via Joe Gage’s Gagetapes line with HIS Video. Best of… sold well and provided the funds for Rage to make further work, as well as to found his mail order business and production studio, Live Video Inc., making him one of the forerunners in the shot-on-video market. This quicker, cheaper format allowed for niche productions that the costly film theatrical model could not support, enabling Rage to exclusively self-distribute his more intense, transgressive, and fetishistic movies (including S/M, fisting, and watersports focuses) for a smaller, dedicated market.

The aesthetic Rage developed moved away from the cinematic tradition of Hand in Hand and '70s films and to a style very in sync with early video art: raw, gritty, intimate, and confessional. Shoots were simple and unpremeditated, often consisting only of Rage and the performer(s), plus maybe an assistant or two, and letting whatever the cast wanted to display reveal itself to the camera. The focus moved from public spaces and the gay community at large to private and interior. Rage summoned the subterranean desires and primal sexual compulsions of his performers, displaying them to the home viewer in candid direct address, disorienting montage, unusual and extreme bodily acts, and uneasy juxtaposition of image and sound (all was set to his own original musical compositions and haunting, layered soundscapes). Rage's darker, obsessive tone had been there from the start (clear in his Hand in Hand work on Drive), but deepened in his directorial pieces, driven by his need to make honest, personal, and provocative work. “I was always up to something. I wanted to corrupt society one way or another by saying, "Try this... Look at this... Did you ever consider this?... C'mon, don’t you want to see this... Aren't you amazed that people do this?... Maybe you don't want to do it yourself, but wouldn't you like to see it?”

Frank Ross, through the '70s onward, maintained a remarkably broad and sustained presence in the NYC gay porn sphere (also extending for a period into the West Coast) throughout his extremely lengthy career, moving beyond his work for Hand in Hand to serve in countless roles with a wide array of affiliates and studios. Ross seemingly worked with just about everybody in some capacity. If one were to map out the network of figures in vintage gay porn, Ross is certainly one of the nodes with the greatest number of connections; his list of associates is too vast to fully enumerate (encompassing figures including Steve Scott, Al Parker, Jack Wrangler, Toby Ross, and our own blog writer, Josh Eliot, to name just a few). 

The late '70s through the '80s saw a dense matrix of overlap among the trio and other key players. Rage's only shot-on-film directorial work, 1982's Sleaze, featured photography and editing by Arch Brown. This was one of Rage's handful of movies to be distributed by P.M. Productions, another prolific NYC studio in the '70s/'80s. P.M. also released a large number of Arch's films (including Pier Groups, Harley's Angels, Dynamite, Muscle Bound) - often with soundtracks by David Earnest, and occasionally with Rage's name popping up as photographer/editor. Ross directed extensively for the studio Satellite during the '80s, where he worked repeatedly with iconic performer Joe Simmons; Simmons' porn career began with Chris Rage (in They All Came, 1984, for P.M. Productions) and he remained a mainstay in Rage’s Live Video Inc productions. Arch and Rage collaborated frequently under the Live Video Inc. banner, with Arch doing additional photography for Rage's Wildside (1984), Tramps (1985), and more. J.D. Slater, another of Rage's most frequent stars, appeared in Brown's lone directorial piece for LVI, Rough Idea (1985), as well as in a second 1985 movie for Spike Video, Bring Your Own Man (stacked with a cast of Rage regulars). For both movies, David Earnest did music and Christopher Rage served in various behind the scenes roles. (A further extension: Hand in Hand's final film, the 1985's In Heat, features a performance by Slater.)

The AIDS crisis brought a new, heavier resonance to Rage’s work, which was always an emotionally honest reflection of what was going on in his life and mind - especially following his own 1987 HIV diagnosis. After learning this news and a taking short break from filmmaking, Rage returned but was having difficulty completing his movies. He brought his friend Frank Ross on board to help him finish his 1989 production Three Little Pigs. Ross: “I was to be assistant director, but was there were more for emotional support. Tray [Chris] wasn't feeling strong enough to get the project done and needed a collaborator.” From then onward, Ross’ presence at LVI increased in importance. The two worked together on a few more pieces as Rage’s health declined, and Rage asked Ross to begin directing for LVI, which he did beginning with Scum, released the same year as Rage’s death: 1991.

Ross remained with Live Video Inc. after Rage's passing, directing more videos through them and becoming the studio’s vice-president for a period of time. After eventually leaving LVI, Ross founded his own studio, 3rd World Video, which operated from the mid/late ‘90s to 2020 (Ross passed away in 2021). Ross credits Rage with introducing him to transgressive, boundary-pushing fetish and S/M material, and Ross brought this to 3rd World Video, an explicit extension of the LVI ethos. Ross: “I tried to continue the legacy of Christopher Rage, who always attempted to break barriers sexually and bring to the screen the reality and popularity of extreme fetishes which no one else would consider or produce... I happily became a porn pariah and enjoyed shocking the world in any way I could.” 

The sustained connection between Brown, Rage, and Ross is one example of a powerful lineage of the kind you’ll find when sifting through the credits and histories of classic porn. Compared to today, the amount of people working in the industry in its initial decades was tiny, so the overlapping and interconnectedness was more apparent. Tracing this one thread: Brown was a foundational figure from the start of the industry and mentored Rage; Ross met Brown and Rage at Hand in Hand where Rage and Ross continued to learn their craft; their three careers intersected again over the years in various places and ways, and with other repeat collaborators; Rage established his own influential studio, where he worked with Brown and Ross; and Ross continued sustained Rage's studio after Rage's death, then continued that legacy at his own studio until just a few years ago. 

Bijou just remastered and re-released Christopher Rage's Tramps, which you can now find on DVD and Streaming! And keep an eye out in future months for Arch Brown's Rough Idea and other Live Video Inc. productions.

Sources:

-Manshots, April 1991 (Interview with Christopher Rage)

-Good Hot Stuff: The Life and Times of Gay Film Pioneer Jack Deveau (Interview with Frank Ross)

-Gay Erotic Video Index (filmographies; vintage ads)

For today, I wanted to resurrect an old blog I wrote on my personal favorite movie in Bijou's catalog (and one of favorite movies in general), the 1976 Hand in Hand Films classic The Destroying Angel, which insightfully and provocatively examines one man's internal conflict over his sexuality and his place in the Catholic church. The film follows a man on sabbatical from his priestly studies who becomes - in this case, literally - fragmented into two selves in his inability to reconcile his sexual desires with his call to the cloth, while having a series of bizarre sexual experiences under the influence of psychedelics.

"It started with the thought that gay films had been made in various forms, but that they hadn't yet tackled the horror genre," starts celebrated gay porn auteur Peter de Rome's backstory write-up on his truly unusual 1976 horror/porn hybrid, The Destroying Angel - an entertaining, disturbing, and hallucinatory film about Catholicism, sexuality, doppelgangers, and psychoactive mushrooms. "Almost at the same time came the idea to write a story about twins - one that had been lurking in the back of my mind for a long time."

British filmmaker Peter de Rome, who passed away in 2014, was the subject of the 2016 documentary, Peter de Rome: Grandfather of Gay Porn. His work, which is both avant-garde and explicitly gay and erotic, has been widely critically recognized and written about in recent years. Working independenly on shorts in the late '60s/'70s and then with Hand in Hand in New York City in the early days of hardcore, de Rome's body of work consists of many short films and two features (1974's fascinating Adam and Yves, shot in Paris and featuring the last known footage of Greta Garbo, along with The Destroying Angel).

Eight of his shorts made between the years 1969 and 1972 (notably, the well-known Underground, which depicts a real sex scene shot on an active NY subway train) make up the collection The Erotic Films of Peter de Rome, released by Hand in Hand Films as the follow-up to their innagural film, Left-Handed. (For more of the studio's history, read our interview with editor/co-founder Robert Alvarez, our blog on Hand in Hand, and the 2019 book Good Hot Stuff: The Life and Times of Gay Film Pioneer Jack Deveau.) Hand in Hand also released de Rome's two features and included a few more of his short films in their compilations In Heat and Private Collection.

De Rome was an atypical pornographic filmmaker, largely because he had little interest in the straight-forward depiction of sex or the conventions of pornography, prefering to focus on exploring a broad, suggestive, and multi-dimensional look at sexuality through his filmmaking. "My feeling is for eroticism. And that, for me, is 'leading up to the sex.' Once you're at the sex stage it can quickly get terribly boring," he told HIM Magazine. "For me, a lot of the arousal is in the mind and the imagination. That is what really turns me on. Most of my ideas, therefore, are concerned with how we get there."

In an interview with In Touch Magazine, de Rome elaborated, "I think that we've barely scratched the surface of pornography in filmmaking, and that it has become a sort of mandatory thing in sex films to show a positive view of sex and all of sex is supposed to be the ultimate, the pinnacle of excitement, and life simply isn't like that. It seems to me that sometime we've got to get honest about sex and admit to ourselves that very few sexual encounters do work out agreeably or are completely successful. And that's one of the reasons that I did the first scene in Destroying Angel as a 'down'; it was meant to be an unsuccessful sex trip. I have a very simple if not simplistic attitude toward sex films, and that is that sex is just as much a part of life as living, eating, breathing, sleeping - it's just another function of life and I don't see why it can't be depicted dramatically just as those other funcitons are and as honestly, too. And I think we have to show every aspect of sex in films before we can really say we are making sex films."

Hand in Hand's press sheet on The Destroying Angel discusses the elaborateness and complexity of the production. It was shot in ten days, with twenty-two scenes in nineteen different locations "from Montauk Point to The Spike [a NYC gay bar] to Christopher Street to Brooklyn to an eighteenth century cemebery in a forgotten spot in rural New Jersey." The Spike sequence includes a barely-discernable cameo from Peter Berlin in the background. Though he's hard to spot in the film, itself, there are a few clear behind the scenes photographs of him on set.

The press sheet also mentions that post-production took a considerable time to complete - about a year - and cites some of the filmmaking challenges present during production, primarily finding a double for the lead (Kent) with an identical body but larger cock, and shooting and constructing the doppelganger threeway scene through camera and editing tricks.

In Peter de Rome's backstory write-up from our files, 'Genesis of The Destroying Angel,' he goes further into the film's origin story:
 

By chance, I happened to read John Allegro's fascinating study, The Sacred Mushroom and the Cross, that seeks to equate Jesus Christ with a mushroom, the Amanita Muscaria. This, in turn, led me to R.G. Wasson's Soma: Divine Mushroom of Immortality, which traces the same mushroom to the Soma plant in the ancient Rigveda of India. The whole incredible story seemed to me to be a natural for erotic treatment. But how to blend the two ideas together?

I sat down at the typewriter and looked up at the painting hanging on the wall before me. It could have been a portrait of myself, except for the way he was clothed and the caption underneath: Edgar Allan Poe. Was this a sign? Maybe, but inspiration eluded me. So I went back to his stories and, sure enough, there was the answer.

"William Wilson" provided just the sort of structure I was looking for with one important change: the twins became one troubled young man and his alter ego. A few scenes in the film are direct parallels to the story, but mostly only the structure is retained.

And then, because of the religious aspect of the mushroom story, it seemed logical to make the principle character a young priest, sorely tempted beyond his means to resist.

The urination scene derives from the hypothesis that the sacred plant called the Soma in the Vedic culture was, in fact, a hallucinogenic mushroom, a plant with miraculous inebriating virtue, enjoyed both by the peoples of the Valley of the Indus and the cattle they tended. The juice of the Soma had a similar intoxicating effect on the animals, and is excreted still in its purest form in the urine, only to be ingested once more by the peasants. This way they could stay high for days!

[This likelihood of this urine-drinking claim of Wasson's has been debated, but it seems to have caught de Rome's piss-fetishistic interest (piss-drinking also makes a tiny appearance in Adam & Yves).]

De Rome's write-up concludes:
 

Small wonder that the sun became a compelling metaphor for the gleaming red-topped mushroom, and the urine its golden rays.

The Destroying Angel has a heavy focus on religious themes, and this was hardly first time de Rome tackled these in his films. Adam and Yves features a masturbation sequence (starring muscular Bill Eld, who also plays a prominent role in The Destroying Angel) in an 11th century French chapel, and two films in The Erotic Films of Peter de Rome (The Second Coming and Prometheus) also come to mind. Prometheus, a sort of reinterpretation of the Greek myth, focuses on a man who is brutally used by a group of strangers ushered into a room by a figure resembling Christ. The Second Coming starts off as a lark, as two men (one played by Peter de Rome, himself) travel across Europe, collecting clues that lead them from city to city. One of them winds up in an old village, where he wanders into a cathedral. A group of men are huddled together inside, looking at what initially appears to be a large crucifix on the wall in front of them. However, the figure on the cross moves - it is not Christ, but a live nude man mounted there, who ejaculates, hands free, all over his own torso.

The Destroying Angel - a film that is simultaneously complex and campy, hot and disturbing - was de Rome's final feature, as he was, at this point in his career, growing uninterested in the increasingly graphic sexuality being demanded in pornographic films by producers and audiences. This film (referred to as "a mess but a masterpiece" by Rupert Smith) spends a larger portion of its running time on sex scenes than does Adam and Yves or most of the rest of de Rome's work, but this is not to say that it abandons de Rome's preference for erotic imagination and the underpinning motivations and forces behind sexual acts. Its sex scenes are very unlike most others, growing organically out of the lead character's inner states, becoming increasingly surreal and deconstructed over the course of the film, and serving as the means of relaying the film's themes and character development; they are integral to the movie, not diversions from the plot. And The Destroying Angel fully fuses the genres it is tackling - its sex scenes are horror scenes, making it one of porn's best and most effectively creepy horror entries.

The sexuality depicted in the film is complicated, conflicted, compulsive; the priest character's internal struggle - rooted in religion and made terrifyingly manifest by way of hallucinogens - the source. Psychological and emotional concerns are primary within the sex scenes, which serve as the narrative, helping to make the full runtime of the film engaging as a piece of cinema (particularly as brought to life through its compelling performances, Jack Deveau's expressive camerawork, Robert Alvarez's trippy, frenetic editing, and the evocative music selections). Porn certainly needn't operate on all of these levels in order to be interesting, hot, or significant, but the multi-layered, experimental, and cinematic work of Peter de Rome is a unique and compelling type of pornographic filmmaking.

Learn more about the backstory of this classic (including other interpretations of the film's meaning) in the Ask Any Buddy podcast episode on it.

You can watch the trailer for The Destroying Angel at BijouWorld, where you can also read more about its storyline and get the full movie on DVD, or go to our Video on Demand site to stream it! Bijou also carries Peter de Rome's other films released by Hand in Hand on DVD and Streaming.

We’ve been seeing the word pandemic as we encounter at varying levels one throughout the world. A Greek root in the word, “pan,” means all.

It’s interesting how we have created many words with this root. The most famous example is pandemonium, a word the poet John Milton created in his epic Paradise Lost. It is the name of Lucifer’s city in Hell:

“Pandemonium, the palace of Satan rises, suddenly built of the deep: the infernal peers there sit in council.”

Based on its characteristics, one of its definitions has evolved into meaning a noisy cacophony, or an overall chaotic situation or experience, even though, analyzing the Greek, it literally means something like “all or every little demon.” Whose idea was it to build the city? In Milton’s universe, the figure of Mammon, who represents the greedy pursuit of material gain.

Geologists named the original supercontinent on Earth before it split up Pangaea, and related to the above, specifically, Mammon, a notoriously corrupt real estate company in Chicago is called Pangea (go to Yelp to find out more).

The word pansexual has become popular in today’s nomenclature as cultural norms about sexuality become more flexible, and some have even defined it as being attracted to the personality of a partner rather than that person’s gender identiity.

But there’s another Pan, and his name doesn’t literally correspond to the root discussed above. He’s that Greek god everyone recognized as a goat man who plays pipes.

But there’s more to him than the clichéd figure of the satyr. I found out via Wikepedia that, according to some myths, his father Hermes (associated with large phalluses), taught him how to masturbate. Pan liked to “chase girls” (yes, he was definitely a predator), but women devotees of his cult were sometimes called “pan girls.”

I don’t know if he had sexual encounters with males, but adding to the sexual elements of his personality and cult, his half-brother was Hermaphroditus, the intersex son of his father Hermes and the goddess Aphrodite.

The word panic actually comes from the story that Pan, possessed of a deep, authoritative voice, could create fear among humans by shouting, and he even was able to control a horde of giants attacking the gods by shouting. I assume he made a sound like that during his frequent sexual encounters.

Going back to the first meaning of pan, I like to think of what we sell at Bijou Video as “pan-porn.” Yes, the content is primarily gay male, but our products reveal a variety of bodies, personalities, identities, sexualities.

I think we need to remember that the “all” of human experience isn’t monolithic; many parts interact within that all; thus every day, if we keep our minds and hearts open, we discover what we thought was the “all” is something new and, in these days of fear, a matter of preserving life.

"Like something out of a Greek tragedy (or Clash of the Titans), a naked man lies spread-eagled on his stomach on the center of a ceremonial plaza. The Falconhead appears out of nowhere, clad in black robes that look oddly medieval, and presents an ornately framed mirror to the prostrate man, pushing his face into it with his shiny black boots. Text flashes, "He gazed into the mirror and was consumed by it."
 

So begins Michael Zen's Falconhead (1977), a richly complex film that “features a fearsome bird-headed man with magical powers, a possibly nefarious shaman/landlord, stunningly photographed solo sequences, deliciously ambiguous sexual violence, and lots of gooey, gooey cum eating.”

The man with the head of a falcon character derives from so many cultures. The ancient Egyptian god Horus was usually depicted as a falcon-headed man, wearing the red and white crown which represented his kingship over both Upper and Lower Egypt. Horus was the son of Osiris and Isis, both associated with the cycles of birth, death, and the afterlife.
 

In ancient Egypt, falcons (also known as raptors) represented the soul in the afterlife. In fact, the falcons themselves were even mummified, and recently, some scholars have found evidence that the birds were sacrificed to the gods, or even used in falconry, where young birds are trained to hunt prey.

In the medieval period, falconry became a widespread cultural practice among the nobility, but some of its practices were extremely cruel, including temporarily blinding the birds (the gruesome details are elucidated in the hyperlink above), which made them easier to train.
 

The practice, however, lost popularity in Europe because of the widespread usage of guns and gunpowder. In Britain among some of the gentry the practice survived, and these individuals formed a series of clubs that kept the art alive, leading eventually to the modern development of falconry in Europe, North America and Africa.
 

There are so many elements in the above of terrifying power, sacrifice and cruelty, but also beauty and awe. Birds of course can fly, and this action has always inspired humans to think about power and its limits, the Icarus myth being the most well-known one.

And falcons in all their variety, who soar in the sky, are carnivorous creatures, who hunt for earthbound prey, the creeping things in the creation account in Genesis. Yet, at the same time, humans have attempted to tame, even confine, this energy through the art of falconry.
 

It's like this type of bird represents for humans a boundary breaker, someone who can brave the wide gaps between heaven and earth, nature and art, life and death.

Perhaps in the mirror the falcon-headed man presents to the prostrate man, we see ourselves consumed by what seems to be our own physical sexual power, but ultimately, it's a power given to us by a natural, or even supernatural force that encompasses, in fact, thrives on, extremes in order to not just survive, but triumph.

The falcon-headed man is the endless orgasm of life and death; we can imitate it, mirror it, but our life is a disconnected series of gooey cumshots in the sublunary earth. The men are consumed; but he burns like that famous bush, not consumed.
 

The poet Yeats proclaims in his famous poem, The Second Coming, that in a time of crisis “the falcon can no longer hear the falconer;” in these times, perhaps, we have lost the seismic energy that charges body and spirit together in a dynamic relationship. I see this line as implying that falconer cannot bond with the falcon; he has stopped up his conduit to the falcon's awesome energy he was able to tap into.

Thus, all that's left, as in the famous line at the end of the poem, is the “rude beast slouching toward Bethlehem waiting to be born,” a dead life devoid of creativity, passion, and love.

Quotes from the Falconhead review by DM at BijouWorld.