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Gareth von Kallenbach (980 KP) rated Les Misérables (2012) in Movies
Aug 7, 2019
Words cannot express how amazing this movie is. For those of you who have shouldered through the modern-day musical revival; suffering through the questionable singing talents of many stars as “Phantom of the Opera,” “Chicago,” “Moulin Rouge,” “Sweeny Todd,” and that abysmal rendition of “Nine” – I can assure you, that “Les Mis” will change that perception. For once, the casting crew took the time to select a cast capable of the repertoire’s vocal demands (and Les Mis is very vocally demanding – as most operatic pieces are). It’s apparent that each singer was heavily vocally coached and trained, some faring more so than others. While this is no replacement for raw talent, I can assure you that the cast was downright fantastic.
For years I studied and sang opera. I know music and I’ve sung my fair share of Les Mis pieces in my past. I adore Victor Hugo and “Les Misérables” is by far one of my favorite literary works. When I began to watch this movie, I was keyed up to be critical on the vocal spectrum, the literary aspect, and the representation of one of my favorite Broadway/London pieces. To be frank, I wasn’t disappointed at all.
For those unfamiliar with Hugo’s work or what to expect with Les Mis, let me give you a brief synopsis on its plot and the history of the French revolution in which this takes place. France has just endured her infamous Revolution (the one with the guillotine, Marie-Antoinette, and the Sans Culottes movement) and her people are still suffering. There is no money for food, the country is in the midst of a depression, and the Napoleonic regime is yet to come to fruition. Thus, you find Fantine (Hathaway), a poor but determined (and beautiful) woman trying desperately to make enough money to support her daughter, Cosette, who resides with friends in another city. The book reveals that Madame Thénardier (Bonham-Carter) and her husband, Thénardier (Baron-Cohen) were supposed to be taking the money that Fantine had given to them to provide for her daughter, Cosette. Instead, however, Cosette is forced to live in absolute poverty while Thénardier’s daughter, Eponine, lives the life of opulence. Meanwhile, Jean Valjean (Jackman), an ex-convict, is trying desperately to find legitimate work after his stint in prison for stealing a loaf of bread to provide for his starving family. The infamous policeman, Javert (Crowe), feels Valjean will re-offend and makes it his mission to pursue Valjean until the end.
Finding the world a terrible place as an ex-convict, Valjean seeks to steal from a church her silver, believing he has no other way to survive. It is the love of a good priest, however, who gives Valjean the silver he seeks under the pledge he will become a servant of God and provide for others the same good he has provided for him. Thus, years later, we find Valjean a reformed man (who has skipped on his parole and assumed a new name), running a factory in which Fantine works. And so, when Fantine is fired from her job and takes to a life of prostitution in order to provide for her daughter, it is Valjean who feels the burden of her demise and takes it upon himself to save Cosette and raise her as his own.
Of course, this entire time, Javert is pursuing Valjean and a new revolution is starting to take place amongst Paris’ people. Years later we find Cosette grown to womanhood (now played by Seyfried), and falling in love with one of the revolution’s key players, a youth by the name of Marius (Redmayne). The Thénardiers are back again and we find their once-grand lifestyle has resorted to a life of gutter-crime and Éponine (now played by Barks), is desperately in love with Marius as well (although her love is unrequited). For those unfamiliar with how the story plays out, I will leave it at that.
I will caution those who have never seen this play to prepare for a long show. It is very dramatic and very intense, but visually breath-taking and emotionally moving in so many ways. Vocally, there are times when the legato is lacking and some transitions seemed forced (Crowe struggled many times with allowing his natural vibrato to come through instead of pushing a sustained note; Seyfried’s vibrato is very trill-like and sometimes distracts from the pure quality of her spinto-soprano range). However, I must say that I was blown away by Hathway’s performance (she brought me to tears with “I Dreamed a Dream” due to her emotional rendition) and her ability to truly escape into her character. Similarly, Tviet (he played Enjolras) was stunning with his vocal command and Redmayne was equally as impressive. Jackman will amaze you with his rich tenor and, surprisingly, I found Crowe to have a fantastic baritone when he didn’t force his work. Baron-Cohen and Bonham-Carter provided a much needed comical respite throughout the film (and both sing beautifully as well, although this movie didn’t focus on their vocal command as much). Barks did a lovely job for most of her work; although I found her rendition of “On My Own” a bit forced (she is a true mezzo but seemed to push her high notes, although this may have been where her voice shifted into her head voice which is no fault of her own).
Overall, if you are an avid musical lover and have been waiting for a proper rendition of this production, this movie will astound you. Visually, the movie is breath-taking and the acting is absolutely fantastic. I’m still haunted by the revolutionary song, to be honest. If you’ve been waiting for a musical worthy of the big screen, this one is it. Look for it to sweep the Oscars this year.
This movie deserves an A all around.
For years I studied and sang opera. I know music and I’ve sung my fair share of Les Mis pieces in my past. I adore Victor Hugo and “Les Misérables” is by far one of my favorite literary works. When I began to watch this movie, I was keyed up to be critical on the vocal spectrum, the literary aspect, and the representation of one of my favorite Broadway/London pieces. To be frank, I wasn’t disappointed at all.
For those unfamiliar with Hugo’s work or what to expect with Les Mis, let me give you a brief synopsis on its plot and the history of the French revolution in which this takes place. France has just endured her infamous Revolution (the one with the guillotine, Marie-Antoinette, and the Sans Culottes movement) and her people are still suffering. There is no money for food, the country is in the midst of a depression, and the Napoleonic regime is yet to come to fruition. Thus, you find Fantine (Hathaway), a poor but determined (and beautiful) woman trying desperately to make enough money to support her daughter, Cosette, who resides with friends in another city. The book reveals that Madame Thénardier (Bonham-Carter) and her husband, Thénardier (Baron-Cohen) were supposed to be taking the money that Fantine had given to them to provide for her daughter, Cosette. Instead, however, Cosette is forced to live in absolute poverty while Thénardier’s daughter, Eponine, lives the life of opulence. Meanwhile, Jean Valjean (Jackman), an ex-convict, is trying desperately to find legitimate work after his stint in prison for stealing a loaf of bread to provide for his starving family. The infamous policeman, Javert (Crowe), feels Valjean will re-offend and makes it his mission to pursue Valjean until the end.
Finding the world a terrible place as an ex-convict, Valjean seeks to steal from a church her silver, believing he has no other way to survive. It is the love of a good priest, however, who gives Valjean the silver he seeks under the pledge he will become a servant of God and provide for others the same good he has provided for him. Thus, years later, we find Valjean a reformed man (who has skipped on his parole and assumed a new name), running a factory in which Fantine works. And so, when Fantine is fired from her job and takes to a life of prostitution in order to provide for her daughter, it is Valjean who feels the burden of her demise and takes it upon himself to save Cosette and raise her as his own.
Of course, this entire time, Javert is pursuing Valjean and a new revolution is starting to take place amongst Paris’ people. Years later we find Cosette grown to womanhood (now played by Seyfried), and falling in love with one of the revolution’s key players, a youth by the name of Marius (Redmayne). The Thénardiers are back again and we find their once-grand lifestyle has resorted to a life of gutter-crime and Éponine (now played by Barks), is desperately in love with Marius as well (although her love is unrequited). For those unfamiliar with how the story plays out, I will leave it at that.
I will caution those who have never seen this play to prepare for a long show. It is very dramatic and very intense, but visually breath-taking and emotionally moving in so many ways. Vocally, there are times when the legato is lacking and some transitions seemed forced (Crowe struggled many times with allowing his natural vibrato to come through instead of pushing a sustained note; Seyfried’s vibrato is very trill-like and sometimes distracts from the pure quality of her spinto-soprano range). However, I must say that I was blown away by Hathway’s performance (she brought me to tears with “I Dreamed a Dream” due to her emotional rendition) and her ability to truly escape into her character. Similarly, Tviet (he played Enjolras) was stunning with his vocal command and Redmayne was equally as impressive. Jackman will amaze you with his rich tenor and, surprisingly, I found Crowe to have a fantastic baritone when he didn’t force his work. Baron-Cohen and Bonham-Carter provided a much needed comical respite throughout the film (and both sing beautifully as well, although this movie didn’t focus on their vocal command as much). Barks did a lovely job for most of her work; although I found her rendition of “On My Own” a bit forced (she is a true mezzo but seemed to push her high notes, although this may have been where her voice shifted into her head voice which is no fault of her own).
Overall, if you are an avid musical lover and have been waiting for a proper rendition of this production, this movie will astound you. Visually, the movie is breath-taking and the acting is absolutely fantastic. I’m still haunted by the revolutionary song, to be honest. If you’ve been waiting for a musical worthy of the big screen, this one is it. Look for it to sweep the Oscars this year.
This movie deserves an A all around.
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Cody Cook (8 KP) rated A Black Theology of Liberation in Books
Jun 29, 2018
James Cone is considered to be the founder of Black Liberation Theology, a variant of the Liberation Theology movement most widely connected with South American theologian Gustavo Gutierrez. Liberation Theology emphasizes those biblical concerns that white European flavored Christianity has often looked over– concerns like justice and liberation for the oppressed and downtrodden (Luke 4:16-21, Matthew 25:31-45, etc.). Though these emphases are quite important, in Liberation movements, they can often drown out other, extremely vital, elements of the Christian faith, as they clearly do in Cone’s Black Liberation Theology.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
Mothergamer (1546 KP) rated the PlayStation 4 version of Assassin's Creed Unity in Video Games
Apr 3, 2019
I waited to buy Assassin's Creed Unity because of all the glitches and problems the game had upon its release that I kept hearing about. I'm glad I waited because it seems they addressed and fixed many of those glitches. There's a ton to see and do in Unity besides the main story such as side quests, puzzle quests, murder mystery quests, and co-op missions that you can play with friends or privately. I liked the character of Arno Dorian (much more than I liked Shay in Rogue) and it was interesting to see a lot of his interactions with his friends and a variety of historical figures like Napoleon Bonaparte and Marquis de Sade.
Introducing Arno Dorian
The viewpoints in 16th century Paris are stunning, showing off a beautiful thriving city with a lot of people. The scenes with the Revolution were also interesting to see and interact with because of the people and I found I would stop and just listen. This also had me remembering all the French I learned as I listened to various conversations. At times having a lot of people could be frustrating when having to chase a target for a mission or spy on someone because they would get in the way causing a mission to fail if you didn't get to where you needed to be in time. There were also times where the controls would be a little wonky and Arno would grab a wall when I wanted him to just run or jump. It didn't happen often though so I didn't mind too much. I also didn't see the point of the game having four different types of currency. I'm not kidding. You had the livres, (what francs were first called) sync points, creed points, and helix credits. I felt this all could have done with just one currency. Instead you have money to buy stuff, the sync points and creed points are used to upgrade gear and skills, while the helix credits you use real money to buy things via UPlay. All of it is completely useless. UPlay is not only pointless, it just screams of greed. The game really only needed one currency and nothing else.
A spectacular view of 16th Century Paris
I do understand that Arno's tale of revenge with the Assassins vs. Templars has been done before, but I found I did like the story for what it was; an entertaining adventure with some pivotal history and interesting characters in it. Yes, they did take a few liberties with some of the historical aspects, but it flowed really well and was done in a subtle way that made all the events mesh well together. I liked the character of Elise also, and I wish there had been a few more main missions with her because she offered a different point of view and also showed that not all the Templars were power hungry insane people. There's also the factor that she and Arno together were intriguing and they made a great team.
Elise and Arno
There are several different ways to do many of the missions which I found to be fun. You could either sneak in a window or disguise yourself as one of the soldiers and just walk right in the front door. The AI for the enemies is more aggressive here so I found myself relying heavily on smoke bombs often. At some points it got a little frustrating especially with the final memory sequence because I had to be a certain distance from the target to finish the mission. There were a couple of glitch issues such as a location on the map for a quest not showing up and an odd one where Arno got stuck in a wall and it looked like he was swimming on the wall. Those were the only technical problems I ran into which isn't too bad. Overall the game itself is fun to play with lots to see and do. There's even a mission with a hot air balloon that's very cool.
Hot air balloon over Paris is awesome
Once I had finished up the main story of Unity, I started the Dead Kings DLC. This happens a week after the events of the main story and in Franciade (now Saint Denis) and Arno runs into the Marquis de Sade once again who wishes for Arno to help him find the manuscript of Nicoleas de Condorcet which is rumored to be in the tomb of Louis IX. Arno agrees to help him in exchange for a ship to take Arno to Egypt. After that you get to explore Franciade and while not as big as Paris it's just as beautiful and there's lots to explore above and below.
A bird's eye view of some of Franciade
Arno runs into some tomb raiders who happen to be working for Napoleon Bonaparte and we see him once again throughout the area. Napoleon is looking for something in a Precursor Temple. While we all know what that could mean Arno does not, but he knows that whatever it is can't be good. He also befriends a young boy named Leon and they work together to figure out exactly what it is Napoleon is after. There are a lot of side missions here too along with some murder mystery quests and a few more co-op missions as well. There are even a few take over the enemy fort missions that are fun to do as well.
Some of the missions could be a bit frustrating because a lot of them were in the catacombs and it could be very hard to see with how dark some of the areas are. I had to use Eagle Vision a lot just to be able to see where I needed to go. Luckily there were only a couple of places that were difficult to see in. You also get some new equipment that is pretty awesome like the guillotine gun basically an axe and a grenade launcher melded together. While not the stealthiest of weapons, it's a ton of fun to unleash all that firepower on your enemies. The lantern on the other hand, annoyed me. Yes, the catacombs are dark and yes you need a lantern, but it seemed a lot of the puzzles relied heavily on the lantern and it was a bit clunky and tedious. I mean having to use a lantern just so I could scare away roaches to jump on a ledge was a bit much.
The Precursor Temple was interesting to explore with a few lighting puzzles and brazier puzzles. The scenes with Arno and Leon chatting together were nice because it showed Leon gradually getting Arno to see that there is always hope and even caused Arno to change his mind about a few things. With the main story and side missions Dead Kings is only a couple of hours, but it's a couple of hours worth playing.
Arno in the Precursor Temple
Overall Assassin's Creed Unity (which includes the Dead Kings DLC for free) is a solid game and it is fun to play. There's a lot to see and do on your own and plenty to do with your friends via co-op missions. It's worth checking out because of the fun of the missions and because of the fact that the main character is actually pretty likable.
Introducing Arno Dorian
The viewpoints in 16th century Paris are stunning, showing off a beautiful thriving city with a lot of people. The scenes with the Revolution were also interesting to see and interact with because of the people and I found I would stop and just listen. This also had me remembering all the French I learned as I listened to various conversations. At times having a lot of people could be frustrating when having to chase a target for a mission or spy on someone because they would get in the way causing a mission to fail if you didn't get to where you needed to be in time. There were also times where the controls would be a little wonky and Arno would grab a wall when I wanted him to just run or jump. It didn't happen often though so I didn't mind too much. I also didn't see the point of the game having four different types of currency. I'm not kidding. You had the livres, (what francs were first called) sync points, creed points, and helix credits. I felt this all could have done with just one currency. Instead you have money to buy stuff, the sync points and creed points are used to upgrade gear and skills, while the helix credits you use real money to buy things via UPlay. All of it is completely useless. UPlay is not only pointless, it just screams of greed. The game really only needed one currency and nothing else.
A spectacular view of 16th Century Paris
I do understand that Arno's tale of revenge with the Assassins vs. Templars has been done before, but I found I did like the story for what it was; an entertaining adventure with some pivotal history and interesting characters in it. Yes, they did take a few liberties with some of the historical aspects, but it flowed really well and was done in a subtle way that made all the events mesh well together. I liked the character of Elise also, and I wish there had been a few more main missions with her because she offered a different point of view and also showed that not all the Templars were power hungry insane people. There's also the factor that she and Arno together were intriguing and they made a great team.
Elise and Arno
There are several different ways to do many of the missions which I found to be fun. You could either sneak in a window or disguise yourself as one of the soldiers and just walk right in the front door. The AI for the enemies is more aggressive here so I found myself relying heavily on smoke bombs often. At some points it got a little frustrating especially with the final memory sequence because I had to be a certain distance from the target to finish the mission. There were a couple of glitch issues such as a location on the map for a quest not showing up and an odd one where Arno got stuck in a wall and it looked like he was swimming on the wall. Those were the only technical problems I ran into which isn't too bad. Overall the game itself is fun to play with lots to see and do. There's even a mission with a hot air balloon that's very cool.
Hot air balloon over Paris is awesome
Once I had finished up the main story of Unity, I started the Dead Kings DLC. This happens a week after the events of the main story and in Franciade (now Saint Denis) and Arno runs into the Marquis de Sade once again who wishes for Arno to help him find the manuscript of Nicoleas de Condorcet which is rumored to be in the tomb of Louis IX. Arno agrees to help him in exchange for a ship to take Arno to Egypt. After that you get to explore Franciade and while not as big as Paris it's just as beautiful and there's lots to explore above and below.
A bird's eye view of some of Franciade
Arno runs into some tomb raiders who happen to be working for Napoleon Bonaparte and we see him once again throughout the area. Napoleon is looking for something in a Precursor Temple. While we all know what that could mean Arno does not, but he knows that whatever it is can't be good. He also befriends a young boy named Leon and they work together to figure out exactly what it is Napoleon is after. There are a lot of side missions here too along with some murder mystery quests and a few more co-op missions as well. There are even a few take over the enemy fort missions that are fun to do as well.
Some of the missions could be a bit frustrating because a lot of them were in the catacombs and it could be very hard to see with how dark some of the areas are. I had to use Eagle Vision a lot just to be able to see where I needed to go. Luckily there were only a couple of places that were difficult to see in. You also get some new equipment that is pretty awesome like the guillotine gun basically an axe and a grenade launcher melded together. While not the stealthiest of weapons, it's a ton of fun to unleash all that firepower on your enemies. The lantern on the other hand, annoyed me. Yes, the catacombs are dark and yes you need a lantern, but it seemed a lot of the puzzles relied heavily on the lantern and it was a bit clunky and tedious. I mean having to use a lantern just so I could scare away roaches to jump on a ledge was a bit much.
The Precursor Temple was interesting to explore with a few lighting puzzles and brazier puzzles. The scenes with Arno and Leon chatting together were nice because it showed Leon gradually getting Arno to see that there is always hope and even caused Arno to change his mind about a few things. With the main story and side missions Dead Kings is only a couple of hours, but it's a couple of hours worth playing.
Arno in the Precursor Temple
Overall Assassin's Creed Unity (which includes the Dead Kings DLC for free) is a solid game and it is fun to play. There's a lot to see and do on your own and plenty to do with your friends via co-op missions. It's worth checking out because of the fun of the missions and because of the fact that the main character is actually pretty likable.