The Seventh Curse" and the Intersection of Action, Horror, and Fantasy

"The Seventh Curse" is a Hong Kong fantasy horror film that was released in 1986. Directed by Ngai Choi Lam, the movie stars Chow Yun-fat and Maggie Cheung. It is a blending of genres, combining action, adventure, horror, and fantasy elements. The film follows the story of Dr. Yuan Chen (played by Chow Yun-fat), an expert in ancient languages who inadvertently becomes entangled in a dangerous quest. Chen finds himself cursed after he accidentally helps to release an evil spirit known as the "Devil' Mistress.

Then, in 1215, the Holy Roman Empire’s Fourth Council of the Lateran required all Jews to wear a Judenhat to visually distinguish Jews from non-Jews. The hat became a label for Jews, akin to the badge Jews would later be required to wear in Nazi Germany. However, the only bit of standardization specified was the pointy top, so several types of Judenhat arose; for example, in Italy, there were –– according to scholar Flora Cassen –– at least five different forms of Judenhat that appeared contemporaneously. The hat grew beyond its Jewish affiliation. People engaging in “non-Christian activity” were forced to wear a pointed cap. For instance, in a 1421 Hungarian law, men convicted of sorcery were forced to wear “a pointed Jews’ hat.” The hat was donned upon fictional characters, too. For example, a 1545 fountain in Bern is topped with an ogre wearing a pointed hat while eating a baby, and in 1493, artist Hartmann Schedule sketched the magician Merlin (who was not Jewish) wearing a conical hat that looked nearly identical to Judenhat .

Others cite the Puritan perception of the Quakers in eighteenth century America The Puritans saw the Quakers as suspicious magic practitioners, and while the Quakers didn t wear pointy hats, they did wear black ones with wide brims. Fun fact In 1540, the city of Chester ordered that no women between the ages of 14 and 40 would be permitted to sell ale, in the hopes of limiting the trade to only women above or below an age of sexual desirability.

Chen finds himself cursed after he accidentally helps to release an evil spirit known as the "Devil' Mistress." To lift the curse, he must find seven Buddha Statues within a week, each possessing a sacred jewel. With the help of a brave reporter named Wisely (played by Maggie Cheung), Dr.

The Witch Hat

The witch’s hat: Black, large-rimmed, with a pointed top. It’s a necessary part of every witching wardrobe. Just ask Elphaba or McGonagall. But where did that hat come from? Theories about the hat’s origin vary. Some scholars cite the mummified remains of two sisters from the 3rd century BCE in Subeshi, China as the earliest evidence of the hats (the sisters were found with pointed hats on their heads). Others cite the Puritan perception of the Quakers in eighteenth century America: The Puritans saw the Quakers as suspicious magic practitioners, and while the Quakers didn’t wear pointy hats, they did wear black ones with wide brims. Still other scholars cite an antisemitic origin. As early as the Greek Empire, hats were symbols of Jewish oppression. During the days of the Maccabean revolt (167-160 BCE), when the Hannukah story was unfolding, king Antiochus IV Epiphanes forced young Jewish men to wear a broad-brimmed hat. By imposing the hat rule on the Jewish people, Antiochus denigrated them, visibly displaying their subjugation for all to see.

The use of the pointed hat to distinguish Jews from non-Jews can be traced back to the early medieval era. The first depiction of a Jew in a Judenhut (Jewish pointed hat) –– found in the Second Gospel Book of Bishop Bernward of Hildesheim (ca. 1015) –– would have been seen as an elegant garment choice, not as a stigmatizing symbol. The hat was reminiscent of the hats worn by the three magi, and in early eleventh century European culture, these hats symbolized a connection to European Jews’ Levantine heritage. This positive perception soured, though. In 1096, the First Crusade set out to open a path to Muslim-ruled Jerusalem, massacring Jewish communities in Speyer, Mayence, and Worms along the way. The Crusade turned an admiration of orientalism into a disdain for it, so the hat –– originally a celebrated sign of the Jewish diaspora –– became a key element of anti-Jewish slander. For example, on the mid-twelfth century bronze doors of a Verona Cathedral, mobs of hatted Jews are seen violently capturing Jesus. A similar scene is found on a coin minted in Germany around the same time.

Then, in 1215, the Holy Roman Empire’s Fourth Council of the Lateran required all Jews to wear a Judenhat to visually distinguish Jews from non-Jews. The hat became a label for Jews, akin to the badge Jews would later be required to wear in Nazi Germany. However, the only bit of standardization specified was the pointy top, so several types of Judenhat arose; for example, in Italy, there were –– according to scholar Flora Cassen –– at least five different forms of Judenhat that appeared contemporaneously. The hat grew beyond its Jewish affiliation. People engaging in “non-Christian activity” were forced to wear a pointed cap. For instance, in a 1421 Hungarian law, men convicted of sorcery were forced to wear “a pointed Jews’ hat.” The hat was donned upon fictional characters, too. For example, a 1545 fountain in Bern is topped with an ogre wearing a pointed hat while eating a baby, and in 1493, artist Hartmann Schedule sketched the magician Merlin (who was not Jewish) wearing a conical hat that looked nearly identical to Judenhat .

The hat was a visible link between Jews and magic. During the Middle Ages and Renaissance, Jews were thought to possess magical powers. For instance, reports circulated around Europe claiming that Jews concocted poisons out of Christian hearts, spiders, frogs, and human flesh. There was even a persistent claim that Jews used Christian blood for magical and cathartic purposes. From these myths arose a fear around Jews and their faith. Christians feared Jews would disappear from view and then cause them harm (e.g., collect blood, etc.), so one reason Jews were forced to wear Judenhat was to keep tabs on them. In turn, because Jews were often affiliated with dark magic, the Judenhat became a symbol of the supernatural. These connections often led Jews and witches to be subjected to similar court proceedings and forms of persecution during the Inquisition and beyond. Thus, the Judenhat became interwoven with cultural perceptions of magic.

However, some scholars call into question a direct connection between the Judenhat and the witch’s hat. Clothing historian Abby Cox notes how the black witch hat is of English origin, but in England, Jews were required to wear badges instead of hats (the hats were a required marker in continental Europe only). And, per Cox, the witch’s black hat didn’t become popular into the 1700s, more than 500 years after the antisemitic laws were passed. Thus, Cox argues, it’s unlikely the witch hat is a direct descendant of the Judenhat . But it’s hard for me not to give some attention to the antisemitic origin story, even if it’s not the hat’s likely origin. Antisemitism has always been present and problematic, but right now –– this week –– it’s flaring up. It’s in Kanye’s tweet. It’s in Trump’s social media post. It’s in Adidas’ delayed response to Kanye. It’s in the banners hanging above a freeway overpass in Los Angeles. Antisemitism isn’t new, nor is it a thing of the past. According to the ADL , antisemitic incidents were at an all-time high in 2021. Antisemitism is pervasive. It’s something we, as a society, must continue to call out and fight against. To be clear, I don’t think dressing up as a witch for Halloween is laden with antisemitic intentions, but when I see a witch trick-or-treating this year, I’ll be thinking about that hat and the history of persecution, prejudice, and antisemitism hidden under its pointy top. Share If you’re looking for ways to support the fight against antisemitism, you can donate to the Anti-Defamation League here .

Notes.

• This post is largely adapted from Naomi Lubrich’s article “The Wandering Hat: Iterations of the Medieval Jewish Pointed Cap,” published in Jewish History (December 2015).
• More on witches and Jews can be found in Yvonne Owens’ article “The Saturine History of Jews and Witches,” published in Preternature (vol 3, no 1, 2014). Also see Joshua Trachtenberg’s book The Devil and the Jews .
• The paragraph on Jews, potions, and blood is largely drawn from James Arieti’s article “Magical Thinking in Medieval Anti-Semitism: Usury and the Blood Libel” ( Mediterranean Studies , vol 24, no 2, 2016).
• For more on the origin of the witch’s hat, check out this InStylearticle , this Slatearticle , and this Mary Suearticle . Or even Abby Cox’s YouTube video on the subject.
• Hey Alma has a good piece on the current antisemitic events here .

Those Alewives wore tall pointed hats so they would stand out in the crowds while selling beer on street corners. They always had cats to protect the grain, herbs, dried fruits and yeast from mice and rats.

Yuan Chen embarks on a perilous journey to find the statues and lift the curse. Along the way, they encounter various supernatural creatures, deadly traps, and powerful adversaries. "The Seventh Curse" is known for its wild and imaginative special effects, showcasing a mix of practical effects and stop-motion animation. The film also features intense action sequences and some graphic horror elements, making it a thrilling and visually striking experience. Despite being a cult classic, "The Seventh Curse" received mixed reviews upon its release. Some critics praised its creativity and energetic performances, while others criticized its convoluted plot and over-the-top nature. However, it has gained a dedicated fanbase over the years and is often regarded as a notable entry in Hong Kong cinema. Overall, "The Seventh Curse" is a unique and memorable film that combines different genres to deliver an exciting and entertaining experience. It showcases the talents of its cast and crew and remains an iconic part of 1980s Hong Kong cinema..

Reviews for "From Script to Screen: The Development and Production of "The Seventh Curse"

- Jennifer - 2 out of 5 stars - I was really disappointed with "The Seventh Curse 1986". The plot was confusing and hard to follow, and the characters were flat and uninteresting. The special effects were also very dated and took away from my enjoyment of the film. Overall, I found myself bored and wishing I hadn't wasted my time watching it.

- Mark - 1 out of 5 stars - "The Seventh Curse 1986" was a complete mess. The storyline was all over the place and seemed to drag on forever. The acting was subpar at best, and the attempt at blending genres just didn't work. I found myself counting down the minutes until the movie was over, as it was an absolute struggle to sit through.

- Sarah - 2 out of 5 stars - I didn't find "The Seventh Curse 1986" to be very entertaining. The plot was convoluted and hard to follow, and the pacing was incredibly slow. The action scenes were lackluster and the dialogue was flat. I wouldn't recommend wasting your time with this film if you're looking for something exciting or engaging.

- Michael - 2 out of 5 stars - "The Seventh Curse 1986" was a disappointment. The story had potential, but the execution fell flat. The acting was mediocre and the special effects were laughable. It felt like a low-budget attempt at creating an engaging adventure, but it missed the mark. Overall, I was left feeling underwhelmed and unimpressed with this film.

The 1986 Cinema Landscape: How "The Seventh Curse" Stood Out among its Peers