A famous poet in postwar Paris, scorned by the Left Bank youth, is in love with both his wife Eurydice and a mysterious princess. Seeking inspiration, the poet becomes obsessed and follows the princess from the world of the living to the land of the dead.

An 18th century poet travels through time in search of divine wisdom. In a mysterious wasteland, he has a series of enigmatic encounters with symbolic phantoms with whom he muses about the nature of art and his own career. Ultimately, the poet strives to achieve his rebirth as a celestial being.

Political intrigue and psychological drama run parallel. The queen is in seclusion, veiling her face for the ten years since her husband's assassination, longing to join him in death. Stanislas, a poet whose pen name is Azrael, is a suicidal anarchist, his imagination haunted into hate by longing for this queen who's drawn apart. He enters her private quarters intent on killing her then himself, but they fall in love, in part because he looks like the king. Stanislas wants her to regain political power by appearing to the public, and she tries to convince him to find hope and escape. All the while, the queen's enemies plot to keep the lovers together but to thwart their plans.

Elisabeth and her brother Paul live isolated from much of the world after Paul is injured in a snowball fight. As a coping mechanism, the two conjure up a hermetic dream of their own making. Their relationship, however, isn't exactly wholesome. Jealousy and a malevolent undercurrent intrude on their fantasy when Elisabeth invites the strange Agathe to stay with them -- and Paul is immediately attracted to her.

Cocteau takes the viewer on a tour of a friend's villa on the French coast (a major location used in Testament of Orpheus). The house itself is heavily decorated, mostly by Cocteau (and a bit by Picasso), and we are given an extensive tour of the artwork. Cocteau also shows us several dozen paintings as well. Most cover mythological themes, of course. He also proudly shows paintings by Edouard Dermithe and Jean Marais and plays around his own home in Villefranche.

In this experimental film, Isidore Isou, the leader of the lettrist movement, lashes out at conventional cinema and offers a revolutionary form of movie-making: through scratching and bleaching the film, through desynchronizing the soundtrack and the visual track, through deconstructing the story, he aims to renew the seventh art the same way he tried to revolutionize the literary world.