ning in an evil to vast for her to combat. In her dream, Rosemary sees her friend Hutch dressed as the Pope. He holds out his papal ring for her to kiss and she discovers that it contains tannis root, the same herb that is found in the charm given to her by the Castevets. At first, when Rosemary begins to emerge from her dream for a quick glimpse of reality, she thinks that she is still dreaming. At first she sees herself having sex with her husband. Her husband’s body is quickly replaced by that of a demon. Images of her naked husband and neighbors chanting and performing satanic rituals over the bed flash in and out of her consciousness. All at once Rosemary realizes that she’s not dreaming and screams, “This is really happening!” (Polanski 1968) When Rosemary goes to meet her friend, Hutch, at a downtown department store she sees a scene of Mary and the Baby Jesus in a store window. She stops and dwells on this scene for quite some time. The fact the Rosemary is so drawn to the image of Christ and his mother foreshadows the fact that she is to be the mother of the anti-Christ. My analysis of the religious content of Polanski’s films “A Knife In The Water” and “Rosemary’s Baby” clearly shows that “Rosemary’s Baby” contains a much larger quantity of religious material. More importantly, the religious subject matter in “Rosemary’s Baby” is extremely deviant from generally excepted religious beliefs. It is not hard to understand how some viewers would find this film to be disturbing and morally objectionable. Both films received criticism from the officials of the countries in which they were produced. The Gomulka Regime criticized “A Knife In The Water” at The Thirteenth Party Congress in 1964 for presenting a negative view of Polish life. (Cook 698) “Rosemary’s Baby” was condemned by the US Roman Catholic Office...
