“Within you and without you” – John & Paul: A Love Story in Songs, by Ian Leslie

This superb dual biography of John Lennon and Paul McCartney takes a more-or-less psychoanalytical approach to their relationship. If the book is a tragedy of sorts, Ian Leslie opens with the falling action after the devastating climax of Lennon’s death; specifically, McCartney’s apparently cold reaction to the news: “It’s a drag, isn’t it?” he told reporters outside his studio (John & Paul, p. 1). Leslie links this to his similarly detached response to his mother’s unexpected death, arguing that the adolescent Paul’s question How are we going to get by without her money? was his attempt to avoid “a shattering psychological blow” (p. 11). The biography then jumps back to their separate childhoods a few miles apart in post-war Liverpool.

“A swift, snatched death”: Both young men lost their mothers in their teenage years. John Lennon was essentially a kind of orphan, his parents having separated and then left him to be raised by his aunt Mimi. He reconnected with his mother, Julia, as a teenager, only for her to die tragically in a bus accident. McCartney’s upbringing was more stable, and indeed, respectable. Nevertheless, Leslie argues that this shared bond of loss connected them in an unspoken way. They would communicate through their obsession with music, as well as irreverent humour, a kind of private language, and intense eye-contact; something that characterised The Beatles as a whole, and Lennon and McCartney’s collaborative song-writing in particular. In the Jungian phrase, they essentially became one another’s ‘golden shadow’; each the other’s intense, creative soulmate. According to Leslie, this was typified by pairs of songs written in dialogue, such as ‘Strawberry Fields’ and ‘Penny Lane’ (1967).

Paul McCartney’s ‘Let It Be’ was written in 1969, just as The Beatles was disintegrating. Ian Leslie points out that the song seems to reference his mother, Mary McCartney, directly: “When I find myself in times of trouble, Mother Mary comes to me…” Although it may be not the Marian hymn it could be taken for, it’s such an idealisation of the good mother that it sounds almost like an act of private worship. The language and imagery are Psalm-like (light/shadow/clouds). The only gently active verbs in the song are attributed to the mother figure: whisper/speaking; everything else (including the title, let it be) is passive and points towards acceptance. McCartney’s line, I woke up to the sound of music, literally describes the germination for the song ‘Yesterday’ – the melody surfacing straight from his unconscious mind during sleep. In ‘Yesterday’ the speaker has been abandoned for unknown reasons by his lover, whereas in ‘Let it Be’ the figure of the muse is constant; the eternal mother. Light and music perhaps also represent the salve of inspiration (a kind of grace for McCartney throughout his life). Music and love are succour for the broken-hearted people. And, of course, the music is exquisite.

What does he care?” Nevertheless, Mary McCartney’s death led to a loss of religious faith for her son. Rather heartbreakingly, he said that at 14 he prayed for her to return, but the prayers didn’t work. In exploring McCartney’s song ‘Eleanor Rigby’ (Revolver, 1966), Leslie suggests that the song is full of ‘cold fury’: “…you can hear Paul’s latent anger at the meaninglessness of his mother’s death, and at the false consolations of a religion he did not believe in” (p. 165). There is no solace for the broken-hearted or lonely people here; the brutal declaratives tell us: “Nobody came”; “No one was saved.” There is therefore a kind of ‘splitting’ – displacing these hostile feelings onto this isolated woman. (Her real counterpart can be found in a graveyard where McCartney grew up). We might assume this fictional character is childless: think of the dry rice on the church floor from someone else’s wedding, seed that has fallen to the ground, but bears no fruit. In counterpoint to this, his actual mother was a midwife and therefore a kind of maternal figure in the community when young Paul was growing up (p. 10).

Paul McCartney wrote ‘Hey Jude’ for John’s five year-old son, Julian Lennon. Not after his father’s death (as might be assumed), but in 1968 when Lennon left his first wife, Cynthia, for Yoko Ono. McCartney seems to instinctively link childhood experiences to the success of adult relationships: “Hey, Jude, don’t be afraid,/ You were made to go out and get her,/ The minute you let her under your skin,/ Then you’ll begin to make it better.” Again, the female muse offers the possibility of protection (a future lover this time). Like the imperative in the title, ‘Let It Be’, this song opens with the fortifying paternal advice, don’t be afraid. But it was left to Paul McCartney to write this song for his closest friend’s son, while Lennon moved on and wrote new songs including for his second son, Sean, the deeply touching, ‘Beautiful Boy (Darling Boy)’ (1980). In a type of call-and-response to ‘Hey Jude’, Julian Lennon himself later sang, “I have lived for love,/ But now that’s not enough,/ And the world I love is dying,/ And now I’m crying” (‘Saltwater’, 1991). A song apparently about the world’s problems sounds more like the cry of his own psychic wound; his abandonment and his father’s violent death. He remained childless.

“There’s a shadow hanging over me”: Ian Leslie retells the story of The Beatles, suggesting that after their break up, Lennon tended to control the narrative of himself as the creative genius of the band. This was picked up by the music press of the time and became “identity markers in a culture war.” “You were either for John or for Paul; for middle-class straights,” he writes, “or for working-class rebels – a narrative so compelling that is still shapes the Beatles’ story today” (p. 332). He shows how a number of factors lead to the separation of The Beatles. These included disagreement about their management, as well as both men’s increasingly separate lives with their new spouses, and therefore perhaps an inevitable waning of their psycho-spiritual bond. Leslie argues that this triggered in John Lennon, in particular, deep feelings of betrayal. He referred to the end of the Beatles as a divorce.

According to Leslie’s account, Lennon more-or-less pushed his band-mate away, spurning his attempts at reconciliation. One of the saddest things about reading the second half of this quite brilliant book is to witness the lengthening shadow rise up behind the post-war ideals of hope, peace and love. For example, Leslie tells the story that on the song, ‘Getting Better’, Lennon added confessions from his own life “on the anger he carried around with him as a teenager; on the abuse he had inflicted on women” (p. 204). In this way, like McCartney, he also used his music as a balm, and to say things that couldn’t be expressed openly. Leslie suggests that the unguarded song ‘Jealous Guy’, read autobiographically, might well be addressed more to Paul McCartney than Yoko Ono.

When John Lennon’s untimely end comes, it is sudden, and still shocking and tragic. I was reminded of Bob Dylan’s song ‘Roll On John’: “Rags on your back, just like any other slave” (Tempest, 2013: a kind of companion piece to 2020’s ‘Murder Most Foul’ about the Kennedy assassination). The allusion to Odysseus disguised as a beggar at the end of The Odyssey, evokes John Lennon’s flaws as well as his greatness – a soul by turns petulant and capacious. Leslie points out that Lennon’s father and grandfather were both seamen, and even recounts an extraordinary story in which he had to take the wheel aboard ship in a serious storm at sea; an experience both life-threatening and transformative. We might say, like the seafaring Odysseus – whose character listed from aggression to more tender emotions.

Ian Leslie concludes that aside from the dominant narrative of The Beatles, another reason people misunderstand John and Paul is that we don’t appreciate the deep love of male friendship. Like Sue Prideaux’s new biography of Gaugin, Wild Thing (Faber, 2024), this book challenges old myths. It shows both Lennon and McCartney at their most vulnerable. And it’s all the richer for it.

References: Beatles music referenced: ‘Let It Be’ (Let It Be, EMI/Apple Music, 1970); ‘Eleanor Rigby’ (Revolver, EMI, 1966); double A-side single with ‘Yellow Submarine’ (1966); ‘Hey Jude’ (on Hey Jude, singles and B-sides, Apple, 1970); https://www.thebeatles.com/

Julian Lennon, ‘Saltwater’ (Virgin Records, 1991)

The phrase “a swift, snatched death” is from the opening pages of Susan Fletcher’s debut novel, Eve Green (Harper Perennial, 2005), p. 6; the image of a single grain of wheat dying to produce a rich harvest is from John’s Gospel, Chapter 12

John Lennon’s childhood is depicted in the film Nowhere Boy (Sam Taylor-Johnson, 2009); Lennon Jr.’s decision not to have children is discussed under his Wikipedia entry. He was a similar age to his father when his (John’s) mother died, which is to say around 17

I’ve written about the Bob Dylan songs ‘Murder Most Foul’, ‘Key West’ and ‘Tempest’ elsewhere on this blog

“He steps from the tomb in his rags and his wounds:” resurrection in Nick Cave’s album, Wild God.

Nick Cave described his 2016 album, Skeleton Tree, as both prophetic and cursed. Of all the songs on the album, only ‘I Need You’ was written after one of his twin sons died in an accident in 2015 – all the other songs pre-date this tragedy.

It is this song he sings solo at the piano in his most recent tour of his new album, Wild God, tears standing in his eyes. He has said that the new songs need live performance to bring out the meaning in them, and that it is sometimes when on stage that the presence of his lost son feels very close to him. This sense of the prescient in his work can also be felt in his 2004 song, ‘O Children’: “We’re all weeping now, weeping because/ There ain’t nothing we can do to protect you” (Abattoir Blues/The Lyre of Orpheus).  

I will tell you of it, although there’s little use: Nick Cave seems to distil the past decade of both his tragic loss and the grieving process into the song, ‘Long Dark Night’: “But things were not so good, I can’t make light of it/ My poor soul it was having a dark night of it/ A long night, a week, maybe a year.” He suggests how, during mourning, time both collapses and drags cruelly on. In his book of conversations with his friend Sean O’Hagan, Faith, Hope & Carnage, Cave describes how, “this will happen to everybody at some point – a deconstruction of the known self. It may not necessarily be a death, but there will be some kind of devastation.” He goes on, “But in time they put themselves together, piece by piece” and become “a changed, more complete, more realised person. I think that’s what it is to live, really, to die and be reborn” (FHC, 2022, p. 107). It is this sense of rebirth that is evident in his most recent album.

The new album, Wild God (2024), features motifs of spring and rebirth: frogs, rabbits, horses, dogs, and the generative energy associated with these creatures. In the song ‘Joy’, Cave transitions from mourning to a kind of tentative healing. The song opens, “I woke up this morning with the blues all around my head,/ I felt like someone in my family was dead.” He is then visited by the ghost of his son: “Who is it, I cried, what wild ghost is come in agitation?” Like Hamlet, the apparition comes in the dead of night (“it’s half-past midnight! Why disturb me so late?”); only here, there is an inversion as it is the spectral child visiting the father – “A ghost in giant sneakers, laughing, stars around his head.” Cave calls on the cosmological imagery that characterised his heart-breaking album, Ghosteen (2019). As in the song, ‘Ghosteen Speaks’, the lost child (part-)voices the song. However, this time it is the ghost who tells him that the time of sorrow has passed, declaring, now is the time for joy, accompanied by a “lowing french horn” (Petridis, The Guardian).

Who sat on a narrow bed, this flaming boy: The following song on the album, ‘Final Rescue Attempt’, continues this theme of resurrection. “The last time you came around here, it was to rescue me./ You arrived just in time, with your customary flair.” He continues: “After that, nothing ever really hurt again,/ …not even ordinary pain.” It is perhaps less clear who Cave is addressing here: his son, or perhaps his wife, Susie Cave (who rather brilliantly pointed out that she walks in and out of his songs, [FHC, p. 136]). Perhaps a compound of the two. He concludes: “And my hand, searching for your hand, searching for my hand, searching for your hand, searching for mine…”

In his recent appearance on Desert Island Disks (BBC Radio 4, 26/1/2025), Nick Cave’s book of choice was Carlo Collodi’s The Adventures of Pinocchio. Towards the end of Collodi’s fairy tale, Pinocchio enters the mouth of the leviathan and meets his estranged father, Geppetto. Nick Cave describes the story as “a very powerful metaphor for the grieving father.” And also crucially states, “Eventually, I found the spirit of my son was ultimately able to release me from this terrible place” (The Red Hand Files, #51). In Faith, Hope & Carnage, he confirms that “Ultimately, [the work] is not saying anything. It is asking for something… Absolution. I am asking to be released from my own personal culpability” (p. 253).

There’s a moment in the penultimate song on the album, ‘O Wow O Wow (How Wonderful She is)’, dedicated to his collaborator and sometime-lover, Anita Lane, in which Cave sings, “The country doctor whistles across the meadow.” This is very likely an allusion to Philip Larkin’s poem ‘Days’ (a poet whose work he knows very well by all accounts): “Where can we live but days?”, Larkin asks. “Ah, solving that question/ Brings the priest and the doctor/ In their long coats/ Running over the fields.” Nick Cave resurrects his memory of Lane by placing a voice recording of her on the song, and in his live show, projects a huge video of her dancing at sunset. “How wonderful she was/ How wonderful she is,” he sings. Perhaps the living tense offers some kind of answer to Larkin’s famous atheism or fatalism. Who knows. “In my experience, art does have the ability to save us in so many different ways,” Cave has said. “It can act as a point of salvation because it has the potential to put beauty back into the world.” (FHC, p. 254).

According to Alexis Petridis’ five-star review in The Guardian, “this masterpiece will make you fall back in love with life.” In his most recent album, Wild God, Nick Cave finds a renewed sense of joy and rebirth. And, in the words of the Swedish writer, Torgny Lindgren, he gives a voice to “the children, who had not yet lived their lives.”

References:

Nick Cave & The Bad Seeds, Wild God (Bad Seed Ltd, 2024); Skelton Tree (2016); Abattoir Blues/The Lyre of Orpheus (2004)

Nick Cave & Sean O’Hagan, Faith, Hope & Carnage (Canongate, 2022)

The Red Hand Files is where NC answers questions of all kinds from his fans

His Wild God tour (2024-25) continues this summer. I saw the show on Friday 8th November at the O2 Arena in London with the following set list. Needless to say, it was a luminous experience: https://www.setlist.fm/setlist/nick-cave-and-the-bad-seeds/2024/the-o2-arena-london-england-33abc8f9.html

This title of this post is from the final song on the album, ‘As the Waters Cover the Sea’. A kind of hymn.
‘Days’ is from Philip Larkin’s The Whitsun Weddings, (Faber, 1964); the final quotation is from Torgny Lindgren’s novel, The Way of a Serpent (1982; trans. Harvill, 1997). Author photo: St Non’s chapel, west Wales

Don’t be afraid: “Seamus Heaney & the Music of What Happens” (Arena, BBC2; dir. Adam Low)

This splendid documentary was released in 2019 on what would have been Seamus Heaney’s eightieth year. It was repeated on BBC4 last St Patrick’s Day. For various reasons, I’ve had a hiatus from Heaney’s work since reading Stepping Stones, a book of interviews with another late Irish poet, Dennis O’ Driscoll, considered his unofficial autobiography. (The writer Fintan O’Toole is said to be working on an authorised life of the poet). Heaney is never far from my mind, though, and this seemed like the perfect invitation back into the world of his work.

The documentary opens with his daughter, Catherine, talking about his death and in that sense is structured like a traditional obituary. She recounts that his final text to her mother (his wife, Marie), ended, Noli Timere. Don’t be afraid (a Latin phrase that comes down to us as a kind of refrain in the Gospels). It’s now painted in huge letters on a gable-end wall in Dublin.

This programme achieves a sense of closeness with the poet, and therefore a sense of loss, largely through interviews with his loved ones. As well as his immediate family, three of his brothers appear, as do his friends, Michael and Edna Longley, and his protege, Paul Muldoon. Each poem starts with someone close to him reading, and merges into sound recordings of the poet himself, which both lifts the poems and creates a sense of Heaney as a kind of revanent, haunting the living – a theme which runs through his own late work. An exception is the short poem, ‘Song’ where old footage from the 1970s shows Heaney introducing the poem’s origins in Irish mythology, then reciting the poem which ends, “And that moment when the bird sings very close/ To the music of what happens.” Later, Helen Vendler, his friend and Harvard scholar Emerita, explains that it serves as a manifesto of sorts for his work as a whole: a capsule or miniature.

The documentary then follows the contours of his life, his widow reading an early love poem, ‘Tate’s Avenue’, which locates their relationship in pre-Troubles (“locked-park Sunday”) Belfast; then back in time: his youngest brother Dan Heaney reads from a late poem, ‘Out of the Bag’ in which the child Seamus takes literally the story his mother tells him that the family doctor brings his brothers and sisters. He imagines them being carried in in doctor Kerlin’s leather bag. One of his most famous poems ‘Digging’ follows, then the wonderful ‘Mossbaun: Sunlight’ in dedication to his aunt Mary, about her baking bread, which his brother Charlie names his favourite poem: “Here is love/ like a tinsmith’s scoop,” it ends, “sunk past its gleam/ in the meal bin.” This is followed by ‘Midterm Break’, about the tragedy of his four year old brother Christopher dying in a road accident in the early 1950s. “You don’t forget things like that,” Charlie Heaney recalls.

The programme then moves to his Belfast years, meeting his wife, Marie, and friend, Michael Longley. She reads ‘Twice Shy’ (an early love poem); he ‘Personal Helicon’, dedicated to Longley, who recalls going on civil rights marches with the Heaneys who he says were their first Catholic friends. He describes the first five years of the Troubles (1968-72) as “almost unendurable to remember.” Marie Heaney tells a similar story; Belfast really was in flames, she says. It was at the end of this period, in 1972, that the Heaneys moved from the city to Glanmore Cottage in County Wicklow, which became for Heaney what Dove Cottage in Cumbria was to Wordsworth. Old footage runs of Heaney’s television work in 1970s in which he describes the place as “an elemental power-point plugged into the landscape”. It is clear that he is also describing his own relationship with Glanmore Cottage. Marie Heaney reads from ‘Glanmore Sonnets: III’, in which he sets them up as ‘Dorothy and William’, and “She interrupts:/ You’re not going to compare us to…?”, keeping him grounded, or as he might have said himself, ‘earthed’.

There is still debate about why the Heaneys left the North. They are on record saying that they were looking for a place in Northern Ireland when they were offered Glanmore by Ann Saddlemyer for a peppercorn rent (she later sold them the place). Probably the reasons were mixed. Their oldest son, Michael Heaney comments that “a four year-old and a six-year old had registered that the place was going to hell in a handcart”. My feeling is that Heaney needed the distance to really start writing about the North with his characteristic humane, but clear-eyed precision. His landmark collection, North was published in 1975. Paul Muldoon reads ‘Punishment’, and Marie Heaney, ‘Exposure’, which she describes as one of his most important poems. A poem about his leaving the north, in which there’s a brilliant flash of self-portraiture, “an inner-emigre, grown long-haired/ And thoughtful; a wood-kern escaped from the massacre.” The director, Adam Low (or perhaps his editor), expertly synchronises images from the troubles with the lines of the poem, so that “feeling/ Every wind that blows” and “blowing up these sparks” accompanies documentary footage of a huge car bomb exploding, or “what is said behind backs” is matched with small children throwing stones at soldiers on patrol.

The section on the Troubles ends with Heaney’s elegy for his second cousin, Collum McCartney, killed returning from a football game in the Republic. Night-time shots of the border roads segue into those of Cambridge, Massachusetts to cover Heaney’s years at Harvard. Two prominent African-American poets, Kevin Young and Tracy K. Smith talk about his influence on their work and read a poem each, ‘The Skunk’ and ‘Alphabets’. If this film has shortcomings, it would be difficult to name them without descending into quibbling. If anything, it would have been nice to have seen a longer film, but then this would change the shape and rhythm of the piece. There is nothing on his translations, but then the film is essentially a personal one by those who knew and loved him, and it’s more affecting for it. There’s a good balance of the personal lyrics and more public poems, although there is plenty of evidence for Heaney’s vocation, “when I do write something,/…I’ll be writing for myself” (‘The Flight Path’).

There are gifts to be gathered that sometimes seem to have a life of their own beyond the poems. The apprehension that opens his poem ‘Wedding Day’, “I am afraid”, becomes his exhortation, noli timere: don’t be afraid. The tragedy of his cousin Collum McCartney returning from a football match becomes transposed into a standing ovation at the all-Ireland final at Croke Park on 1st September 2013. “I can think of no other country where a football crowd will have a minute’s silence and cheer a poet,” his wife says. A poet born fit for it.

I have previously written on Heaney here:

Known and Strange Things: Two poems by SH: https://wordpress.com/post/benedictgilbert.com/703

Exposure: the personal and collective voice in SH’s poetry: https://wordpress.com/page/benedictgilbert.com/350

The Translations of Seamus Heaney, edited by Marco Sonzogni is out in hardback (Faber, 2022)

© Benedict Gilbert 2023

The Lord of Song: “Hallelujah: Leonard Cohen, a Journey, a Song”

This new documentary is based on the book, The Holy or the Broken: Leonard Cohen, Jeff Buckley and the unlikely ascent of ‘Hallelujah’, published a decade ago by the music journalist, Alan Light (Atria Books, 2012). In it he charts how Cohen worked with producer John Lissauer on his 1984 album, Various Positions, after his disastrous experience with Phil Spector on Death of a Ladies Man (in which Spector is said to have held a revolver to Cohen’s head saying, “I f___ing love you, Leonard!” / “I hope you do, Phil”), and before his resurgence with I’m Your Man in 1988. Various Positions was ultimately rejected by the record label, Columbia, effectively ending Lissauer’s career in music production. “We know you’re great, Leonard,” Cohen himself was told; “we just don’t know if you’re any good!” The documentary (Daniel Geller, Dayna Goldfine, 2022) tells the story of a single song and its unusual life (and afterlife), the way that, for example, Matthew Hollis has just written a single study, or ‘biography’ of T.S. Eliot’s The Wasteland.

Before Cohen and Lissauer went into the studio to record, the song had already had an early life of its own – a kind of painful adolescence. Light recounts the story of Bob Dylan and Leonard Cohen meeting in Paris. “Dylan asked me how long it took me to write,” Cohen reported. “I told him a couple of years. I lied, actually. It was more than a couple of years. Then I praised a song of his […] and asked him how long it had taken and he said ‘fifteen minutes'” (The Holy or the Broken, p. 2). ‘Hallelujah’ was said by Cohen to have as many as eighty verses, and by one (probably apocryphal) estimate to have one hundred and eighty. This struggle for the song to come into being lyrically is significant, I think.

Both the documentary and the book it is based on chart the life of Cohen’s song and the album itself, from rejection, to John Cale’s cover; to Jeff Buckley’s rendition based on Cale’s version. In fact, Buckley didn’t hear Cohen’s original until after he had created his own haunting interpretation of the song. Each added something to the life – or lives – of the song. Alan Light goes into some detail about Buckley’s rise to fame, or perhaps cult status is closer to it, and his tragic early death, drowning in a tributary of the Mississippi in late May 1997. Like another 1990’s adventurer and outsider, Chris McCandless – who disappeared into the Alaskan wilderness in John Krauker’s factual account, Into the Wild (1996) – mystery surrounds the death of both men.

In any case, Jeff Buckely’s demise contributed to the cult status of his only studio album, Grace (1994). Light points out that Leonard Cohen had retreated to the Calfornian Buddhist monestery on Mount Baldy by the time Jeff Buckley’s fame was breaking. By the late 1990s, when he came down from the mountain, Cohen had been defrauded by his manager and some-time friend, Kelley Lynch, a personal calamity that sent him back on the road – although he seemed to take it as one who in suffering all, suffers nothing. In the meantime, Jeff Buckely had died tragically and the song, Hallelujah continued to gradually seep into the culture, although not yet the mainstream. Buckley’s version of the song is certainly beautiful. I think it is telling, though, that in an interview, asked if he thought Leonard Cohen had heard the song, he replied, “I hope he never hears it.” Explaining that he feared his rendition was a boy’s version.

But you don’t know what you’re singing, do ya?

In the late 1990s, Hallelujah was picked up by the production team on the animated film Shrek (1997). Following the popularity of the film, Alan Light points out that a new generation was introduced to the song, and crucially that different versions of the lyrics were in circulation at the same time. Post-Shrek, the song featured in the US music channel VH1’s 9/11 tribute and from there it could be co-opted by the music talent shows in the UK, Europe and the US – Britain’s Got Talent, The X-Factor, American Idol, etc, with a notable ‘Witney-fied’ version by Alexandra Burke. Light suggests that the proliferation of the song tends to privilege “sentiment over meaning”, draining the song of its more complex textures. This raises the question of what the song does in fact mean.

Even though it all went wrong:

Despite the process of writing Hallalujah clearly being a protracted struggle, Leonard Cohen himself describes the creative process as gift, a grace. Talking about what songs and poems mean “frightens the muses,” Cohen has said. According to Harry Freedman, “[he] has described Hallelujah as a song about a conflicted world in which there are things that cannot be reconciled” (p. 58). Certainly the song has been adopted for different purposes: romantic, tragic, religious, sentimental. For Jeff Buckley, the song was fundamentally an erotic-romantic one – “a youthful vision of romantic agony and sexual triumph” (Light, p. 66). However, Alan Light observes that Buckley’s version loses the humour and irony of the original. So, for example, the third line of the first verse, “…But you don’t really care for music, do you?” loses its bathos – where irony deflates the seriousness of the opening lines (“I heard there was a secret chord,/ That David played and it pleased the Lord…”). Something like Philip Larkin’s line in his poem ‘Wild Oats’, “…and her friend in specs I could talk to” – both poets puncture the sense of their own gravity.

This is something most cover versions lose – whether intimate or operatic. In his original, however, Cohen can ride both horses, and the song quickly recovers its strong romantic strain, “Your faith was strong but you needed proof,/ You saw her bathing on the roof;/ Her beauty and the moonlight overthrew you…” It seems to me that his song is essentially about the contradictory drives of physical and spiritual desire – hence his identification with the two Old Testament Jewish patriarchs, King David and Samson, both undone by their worldly desire for beautiful women. This tensile relationship can be felt in the shift from the triumphant chorus to the tormented verses, perhaps reaching their zenith with the lines, “I did my best, it wasn’t much,/ I couldn’t feel, so I learned to touch./ I’ve told the truth, I didn’t come to fool you.” Here, years of the singer’s messy personal life are distilled brilliantly into a few lines – part confession, part artist’s credo. “In your work,” he says, “you can refine your character, that’s where you can order your world. You’re stuck with the consequences of your actions, but in your work you can go back” (in Sylvie Simmons, I’m Your Man, p. 337).

Key cover versions of the song tend to omit certain verses (“You say I took the name in vain;/ I don’t even know the name…”) and also follow the structure of Jeff Buckley’s seminal interpretation. That is to say, ending on the verse, “Maybe there’s a God above,/ but all I ever learned from love,/ is how to shoot at someone who outdrew you.” This suggests a more agnostic ending to the song. While it’s certainly a song about doubt, Cohen’s Hallelujah – and certainly his late live performances – all end on the lines: “and even though it all went wrong,/ I’ll stand before the Lord of Song,/ with nothing on my tongue but Hallelujah” – aligning the final verse with the chorus – and as close as one can get to the Psalms in contemporary culture.

Alan Light’s book, and the documentary based on it are certainly welcome additions to the material that has grown up around Leonard Cohen’s music. A slight weakness of the book might be that it spends as long following the cover versions and those who made them, quoting them extensively. This can be slightly awkward where the song knows more than the singers. Cohen himself recorded Hallelujah in his early 50s. He struggled to write it, it was then rejected, covered, and re-discovered, before taking off into the stratosphere of popular culture where most of its subtleties inevitably vaporised. After all, what T.S. Eliot would call a “raid on the inarticulate” had to be made understandable to a very wide audience. It also arguably took until Cohen’s 70s to really learn to master the song, even tweaking some of the lyrics from the cover versions. Hallelujah appeared on the same album as ‘If it be your will’, which Leonard Cohen described on stage as “…a song; well, it’s more of a prayer…”

References:

Alan Light, The Holy or the Broken: Leonard Cohen, Jeff Buckley and the unlikely ascent of ‘Hallelujah’ (Atria Books, 2012)
Hallelujah: Leonard Cohen, a Journey, a Song, directed by Daniel Geller, Dayna Goldfine (Sony Pictures, 2022)
Harry Freedman, Leonard Cohen: the Mystical roots of Genius (Bloomsbury Continuum, 2021)
Sylvie Simmons, I’m Your Man: the Life of Leonard Cohen (2012; 2017)

I’ve previously written about Leonard Cohen in the links below:

https://wordpress.com/post/benedictgilbert.com/1560

https://wordpress.com/post/benedictgilbert.com/656

https://wordpress.com/post/benedictgilbert.com/573

For my money, the best version of the song, after LC’s is Daniel Kahn’s Yiddish-language version, available on YouTube

“When they poured across the border:” Reflections on Leonard Cohen & Ilya Kaminsky

I’ve just finished reading Sylvie Simmons’ excellent biography, I’m Your Man: The Life of Leonard Cohen, and have been reflecting on the magnificent sweep of his career. In the last few years, I’ve been listening almost exclusively to his late work, especially the live albums, so it’s been good to revisit how his writing developed.

In the middle part of his career, Leonard Cohen’s work took a dystopian turn in the albums I’m Your Man (1988) and The Future (1992). He continued to perform some of the songs from these albums in his live shows – ‘Everybody Knows’, ‘The Future’, ‘Anthem’. But in fact, tucked in among his more personal lyric songs, there were hints of this political strain in his writing in his early rendition of the Resistance song, ‘The Partisan’ on his second studio album, Songs from a Room (1969).

‘The Partisan’, live in Helsinki (2008)

Cohen learned the song aged 15 at summer camp. In the sleeve notes of his 1975 album, Greatest Hits, he comments that “I developed the curious notion that the Nazis were overthrown by music.” In his late concert in London in 2008, he tells the audience, “Friends, we’re so privileged to be able to gather at moments like this when so much of the world is plunged in darkness and chaos. So, ring the bells that still can ring…” He segues into the song ‘Anthem’, with its refrain, there is a crack in everything, that’s how the light gets in. Despite his change in outlook six decades later (that the world can’t be saved by music), there’s a certain continuity here – searching out light in the darkness. This is a song that has come into sharp focus for me in these last terrible weeks: “The wars, they will be fought again…”, he tells us. And:

“I can’t run no more
With that lawless crowd,
While the killers in high places
Say their prayers out loud.”

‘Anthem’, The Future (1992)
‘Anthem’, live in London

Another is ‘In My Secret Life’:

“Look through the paper, makes you want to cry,
Nobody cares if the people live or die.”

Lines that one can innocently hum along to while relaxing at home – making coffee at work, looking out of the window on a train – one moment, can suddenly come alive and seem prophetic the next. Or, as he says himself: “A riddle in the book of love,/ Obscure and obsolete,/ Till witnessed here in time and blood,/ A thousand kisses deep.” (Recitation / A Thousand Kisses Deep).

In a time when political statement is very fashionable in poetry, there’s something about serious art that resists being reduced to rhetoric, ideology, but is also deeply responsive to quiverings and shifts in the inner compass. What Seamus Heaney called the Republic of Conscience. Great writing, of course, is firmly on the side of humanity. Take the heavyweights Tolstoy, Dostoyevsky; the poet Anna Akhmatova, all with their concern for moral and physical suffering, the dignity of the lone human person – the “naked man and woman” (‘Everybody Knows’).  

In early 2020 I saw the Ukrainian-Jewish-American poet Ilya Kaminsky read at the T.S. Eliot Prize readings in London. (He didn’t win the prize, although it seemed to me that he should have done). Kaminsky read from his second collection, Deaf Republic (2019), a drama in free verse which tells the story of an imagined town, Vasenka, traumatised by occupation. When a deaf boy is shot in a protest against the occupiers, the town falls silent and communicates solely in Sign Language as a form of resistance. The poems are interspersed with signs for: Hide. Soldiers. Story. Be good. The town watches.

In the opening poem, which the poet read that evening, the speaker tells us: “we protested/ but not enough.” And, “I took a chair outside and watched the sun.” The poem ends: “…in the street of money in the city of money in the country of money,/ in our great country of money, we (forgive us)/ lived happily during the war.”

In his first collection, Dancing in Odessa (2004), the parallel opening stand-alone poem ends with a kind of Cohen-esque prayer:

“For whatever I say/ is a kind of petition, and the darkest/ days I must praise.”

© Benedict Gilbert 2022

References:

You can hear ‘We lived happily during the war’ read here by Padraig O’Tuama: https://castbox.fm/episode/Ilya-Kaminsky-%E2%80%94-We-Lived-Happily-during-the-War-id2532075-id391611712?country=us

Sylvie Simmons, I’m Your Man: The Life of Leonard Cohen (Vintage: 2012; 2017)
Leonard Cohen, Greatest Hits (Columbia, 1975)
Live in London: 17th July 2008 (Sony Music)
Leonard Cohen, Poems & Songs: Ed. Robert Faggen (Everyman)

Ilya Kaminsky, Deaf Republic (Faber, 2019);
Dancing in Odessa (2004; Faber, 2021)

Featured image: Pexels free images

I previously wrote about Leonard Cohen below:

https://wordpress.com/post/benedictgilbert.com/573

https://wordpress.com/post/benedictgilbert.com/656

‘I only am escaped alone to tell thee’: Bob Dylan’s Tempest

With Bob Dylan turning 80 last month, when I thought of a song to revisit, my mind went almost immediately to the title track on his penultimate album of original music, Tempest (2012). The song charts the sinking of the Titanic a century earlier in April 1912, and is based on a ballad by The Carter Family.

He captures a sense of the inevitability of the tragedy: “the promised hour was near,” he sings. It is the prophetic figure of the watchman who first intuits that something is wrong, while Leo (a painter), sees “water on the quarterdeck,/ Already three foot deep.” The force of the sinking then overwhelms the story.” With great narrative economy and elegance, we are told simply:

The engines then exploded
Propellers they failed to start
The boilers overloaded
The ship’s bow split apart.

Bob Dylan, ‘Tempest’, (Tempest, 2012)

They tried to understand:

Into this well-known story of terrible destruction, Dylan introduces a series of mainly fictional characters who seem to represent by turns heroism, innocence, self-preservation. In this way, the song presents a kind of Blakean vision of the disaster, marked by intense visual imagery.

Dylan introduces Wellington, whom he describes as valiant, the bishop (“turned his eyes up to the heavens,/ Said the poor are yours to feed”), and Jim Dandy who gives up his seat to a “little crippled child” – suggesting a sense of transcendent grace in these acts of self-sacrifice. This is reinforced by the idea of innocence: “Mothers and their daughters/ Descending down the stairs/ Jumped into the icy waters / Love and pity sent their prayers.”

Where Dylan describes acts of panic or violence, they tend to be associated not with individuals, but whole groups of people and perhaps function on a more archetypal level: “Brother rose up against brother/ In every circumstance…”; “There were traitors, there were turncoats/ Broken backs and broken necks.” There’s a clear focus on the horror of the event, but he also suggests the selflessness or desperation of loved ones clinging to each other in the freezing water.

But there is no understanding:

He also makes careful use of ambiguity. For example, the brothel-keeper, Davey, “came out dismissed his girls/ Saw the water getting deeper,/ Saw the changing of his world.” Aside from the surreal image of a brothel on board a luxury Edwardian liner, Dylan does not say what this transformation entails: on one level, it seems to be a kind of Sodom & Gomorrah-moment (worldly lust swept aside by approaching death), but into this silence could move other possibilities. Dylan also reserves comment on “the rich man, Mr Astor,” except to say that he “kissed his darling wife,” a moving image of a protective, uxorious man. Accounts record that J. J. Astor, the richest man on board, asked to remain in the lifeboat with his (much younger, pregnant) second wife, Madeleine, but was declined. According to witnesses, he was last seen smoking on the starboard bridge with another man – contemporary writer, Jacques Futrelle). Astor’s wife survived the sinking.

Others were not so lucky: “They drowned upon the staircase,/ Of brass and polished gold.”

Finally, Dylan describes three men: “Calvin, Blake and Wilson,/ Gambled in the dark,” a brilliant image which conjures their hands and the playing cards without so much as mentioning either. Again, this line has the ring of the richly symbolic about it. It also typifies Dylan’s lyrical style in this song, one characterised by chiaroscuro – the play of dark and light. For example, when Jim Dandy gives his seat to the disabled boy, we are told: “he saw the star light shining/ Streaming from the east…” which lifts the song with a sense of mysticism – perhaps suggesting the stars seen through his tears or even the bending of time itself. Dylan weaves these patterns of religious or visionary language throughout the ballad; the angels turning aside at the beginning of the song; at the end, the Captain is described:

In the dark illumination
He remembered bygone years
He read the book of Revelations
And he filled his cup with tears

‘Tempest’ – Dylan’s Blakean vision of the tragedy.

The song is more or less in twelve-eight time, with a melody both jaunty and mournful. Within this, Dylan uses a steady poetic trimetre (“The pale moon rose in its glory…”), fitting for a ballad. Interestingly, Thomas Hardy uses the same metre with three prominent stresses in his poem written just after the tragedy, ‘The Convergence of the Twain.’ Both suggest what, in retrospect, seems like the inevitability of a catastrophe that has already happened. Layered over this, the violin and accordion in ‘Tempest’ suggest both tragedy and the slightly comforting distance of the ballad’s narrative form – ‘a sad sad story.’ In this way the song could be seen as a romantic view of the tragedy, a story of horror and emptiness, or a religious parable about redemption, not to say the now-standard readings of the disaster (one of social injustice and human arrogance). What should we make of the penultimate verse, for example? “News came over the wires,/ And struck with deadly force,/ Love had lost its fires,/ All things had run their course”?

However we receive the song, Dylan seems to descend into the wreckage of the ship’s final hours in a way that resurrects the awful lived-moment of the sinking within the consoling warmth of a song altogether lit from within.

References:

Lyrics available at: Bobdylan.com/songs/tempest, © 2012 by Special Rider Music

https://en.wikipedia.org/wiki/John_Jacob_Astor_IV

I previously wrote about the songs Key West and Murder Most Foul from Bob Dylan’s most recent album, Rough & Rowdy Ways (links below).

A big thank you to the editors at Expecting Rain for re-posting my article on Key West this month (17/06/21).

https://expectingrain.com/index.shtml

https://benedictgilbert.com/2020/05/08/the-blood-stained-banner-bob-dylan-review-murder-most-foul/

The Carter Family, ‘The Titanic’

Featured image: Pexel free photos.

Content: © Benedict Gilbert 2021

Give me your arm, Old Toad! Larkin Revisited

I. What else can I answer? “Both conversational and lyrical,” the biographer Claire Tomalin has said. And elsewhere: “he wrote in a tradition that valued formal structure, but his voice is entirely his own.”

She was writing not about Philip Larkin (1922–1985), but Thomas Hardy, whose poetry was the greatest influence on Larkin’s mature work. All these things could be said of Larkin himself, though, despite the differences between the two poets. In fact, it was arguably Hardy who enabled Larkin to write most like himself by allowing him to write directly about his own experiences and to do so in a vernacular key. Consider this from near the end of ‘Toads Revisited’ (a poem about how we need work for the shape, meaning and distraction it provides us in our lives). The tone is honest, rueful, knowing; the symbolism naturalistic, with a dash of quirky surrealism:

“What else can I answer,

When the lights come on at four,
At the end of another year?
Give me your arm, old toad;
Help me down Cemetery Road.

‘Toads Revisited’, The Whitsun Weddings (1964)

Larkin was a complex man often over-simplified – not least by the public persona he helped to encourage. A kind of strategy to retain his privacy and most likely guard the sources of his writing – a fragile, irregular thing. He was a prolific author of letters and diaries, yet his poetic output was slight (four slim volumes in as many decades). Accused of misanthropy and misogyny, but capable of great affection and tenderness; death-obsessed, melancholy, an occasional bon viveur. Very funny, but often unkind in his private comments. A lover of jazz (pre-Charlie Parker). A progressively heavy drinker. Larkin was quietly rebellious, somewhat reclusive; an outsider, a reactionary anti-modernist. A poet shy of publicity but unafraid of controversy.

Philip Larkin at the Brynmor Jones Library, University of Hull, 1969

II. A Writer’s Life: In his superb biography, Philip Larkin: A Writer’s Life, Andrew Motion charts his development as a sometime novelist, and young poet (influenced by Yeats and Auden) – to the growth of his mature style. The two men were friends towards the end of Larkin’s life.

Motion points out that rather than turn his back on the lyrical, symbolist influence of W. B. Yeats, he instead learned to control this impulse, which breaks out at key moments, creating instances of ‘lift off’, often at the end of poems (Our Life in Poetry). He points to notable examples, such as the end of ‘The Whitsun Weddings’, with the newly married couples released, “like an arrow shower […] somewhere becoming rain.” And also to ‘High Windows’, a poem fuelled by sexual jealousy of the young, which ends with “the thought of high windows/… the deep blue air, that shows/ Nothing, and is nowhere, and is endless.” Commentators variously dispute whether these windows represent the Brynmor Jones Library where he worked in Hull, a tower-block, a hospital, or the stained-glass windows of a church (“the sun-comprehending glass”). And further, what the emptiness beyond might signify (something to fear or celebrate?) Since Larkin rarely discussed the meaning of his work or gave public readings, this remains pleasingly unresolved.

Motion also considers what fired Larkin’s writing, arguing that his work is as much about life and relationships as it is about death. Despite several close friendships with men (most notably the writer Kingsley Amis at Oxford in the 1940s), all Larkin’s most important relationships, he points out, were with women: his mother, Eva, and the principal women with whom he conducted simultaneous affairs – Monica Jones and Maeve Brennan. These relationships can be traced through his writing. What is interesting, though, is that despite the vernacular language and clear references to lived experience, the direct origins of these experiences remain deliberately vague.

Being interviewed by John Betjeman, Monitor (BBC, 1964); the rabbit at Larkin’s elbow a likely private reference to Monica Jones.

III. Veiled Autobiography: Larkin wrote a number of poems about the women with whom he was intimately involved. In ‘Wild Oats’, written about his first girlfriend, Ruth Bowman, he describes “a ten guinea ring/ I got back in the end,” and concludes dryly, that he was “too selfish, withdrawn,/ And easily bored to love./ Well, useful to get that learnt.” The final line here suggests a veneer of self-protecting irony. He wrote ‘Broadcast’ for Maeve Brennan (“Your hands, tiny in all that air, applauding”). ‘Talking in Bed’ is about Monica Jones, in which he struggles to find words “not untrue and not unkind” – although he also wrote plenty of very kind words to her in their private letters (addressing her as Dear Bun, or Dearest Rabbit).

For Eva Larkin (whom he affectionately called Mops, or his ‘old creature’), he wrote poems such as ‘Love Songs in Age’ (about her sheet music), in which he describes how “she kept her songs, they took so little space.” He employs the same traditional iambic pentameter for the poem ‘Maiden Name’, with the beautifully lyrical, “Its five light sounds no longer mean your face” (written for Winifred Arnott of whom he was especially fond in his 20s). These poems reveal, as Sean O’Brien says, “a remarkable sympathy for women’s lives” (The Firebox, p. 83), which challenges the view of Larkin as simply misogynistic. Nevertheless, he could behave shabbily when it came to his intimate relationships, especially regarding Maeve Brennan, with whom he conducted a seventeen-year affair only to finally leave her for Monica Jones. Motion observes that by sustaining two relationships simultaneously, he kept himself free of commitment to either woman. He suggests, rather brilliantly, that if Larkin was slightly too happy or unhappy, he couldn’t produce poems: “rarely did his life attain the right emotional temperature for writing,” he says (p.278).

There was obviously a reason Larkin kept the origins of his poems obscure (as poets often do), and although this kind of biographical trowel-work is interesting, there must be more to the poems than uncovering personal revelation, or why would we still read them so closely? It was clear that Larkin both wanted and needed a carefully guarded private life in order to write. Poetry that was both a slim and a rich harvest. Tellingly, in ‘Forget What Did’, he writes (of the things recorded in his diary) that when he stopped writing, he:

wanted them over,
Hurried to burial,
And looked back on

Then the poem flashes brilliantly:

Like the wars and winters
Missing behind the windows
Of an opaque childhood

‘Forget What Did’, High Windows (1974)

Again, windows signal something unknowable. Interestingly, it was these diaries that Monica Jones destroyed after his death, at Larkin’s request.

Looked back on, what stands out about Larkin’s mature poetry is the versatility of his writing, from the discursive thread of private thought (as in one of my favourite poems, ‘Dockery & Son’), to the near-visionary (like ‘Livings II’ – although these moments seem always transitory in Larkin, fleeting); to a close, if personal documentation of post-war Britain into the 1970s. Despite his preoccupation with death and emotional failure, he can display a surprising range, with “remarkable combinations of scale and detail” (O’Brien, p. 83), spanning his modest oeuvre. As in ‘The Whitsun Weddings’, he was the great observer, “on the edge of things” (Monitor). He combined an almost cinematic sweep with extreme close ups of familiar, often difficult feelings which he unfolds to the reader in a nuanced, if irresolute way. Larkin’s view of life may be bleak, but his poetry provides a certain consolation through recognition of our common failures. His voice remains inimitable and instantly recognisable. He was a kind of secular suburban Psalmist of the mid-Twentieth Century. And as T. S. Eliot said of him: “He makes words do what he wants.”

© Benedict Gilbert 2021

References in this post:

Featured image: Philip Larkin by Fay Godwin, 1969. © The British Library Board (Wikipedia: Assumed Fair Use)

Claire Tomalin, Thomas Hardy: the Time-Torn Man (Penguin, 2007); xviii
Poems of Thomas Hardy (Selected and Introduced by Claire Tomalin), (Penguin, 2007), xiv—xv
Andrew Motion, Philip Larkin: A Writer’s Life (Faber, 1993; 2018)
Philip Larkin, Collected Poems, (Anthony Thwaite, Ed.), (Faber, 1998)
Our Life in Poetry: Motion on Larkin (Youtube)
Sean O’Brien, The Firebox: Poetry in Britain & Ireland after 1945 (Picador, 1998)
Anthony Thwaite (Ed.) Philip Larkin: Letters to Monica (Faber, 2010)

Of the documentaries about Larkin, the Monitor/BBC, Down Cemetery Road (1964), was made during his lifetime, as was The Southbank Show (1982). Of the more recent documentaries, Love & Death in Hull (2003) is an interesting if slightly generalised look at his life and work, although it does have some very valuable interviews, for example with Maeve Brennan. A. N. Wilson’s Return to Larkinland (2015) is a compassionate look at Larkin’s legacy, by another old friend. The most comprehensive is Philip Larkin: Bookmark (1993). Philip Larkin reading his poems is available in The Sunday Sessions (recorded in 1980; released by Faber in 2012). Martin Amis’s Philip Larkin, Selected Poems (Faber, 2011), is a good place to start with his work.

Stolen light: some highlights of 2020

Last week, I hoped to see the conjunction of Jupiter and Saturn, below the moon at dusk in the south-western sky. Cloud cover prevented this, which seems an appropriate end to a year of frustrated hopes.

Late 2019: I’ve been thinking about the highlights of 2020. 2019 ended promisingly with the exhibition, Rembrandt’s Light at the Dulwich Picture Gallery. Thieves were foiled trying to steal one of the paintings. The gallery wouldn’t say which – perhaps the keystone, ‘Girl at a Window’ (1645). In the final few days of last year, I also picked up a last-minute ticket to Death of a Salesman with Wendell Pierce, a brilliant production of Arthur Miller’s play (Marianne Elliott, Picadilly Theatre, 2019). For my money, Miller is the great playwright of the American family and the intimate connection between public and private suffering. It felt like a great end to the year, and – I didn’t know then – a somewhat prophetic one. When great economies shake, it is Miller who comes to mind.

2020. Novels: I found the first lockdown, surprisingly, a time of reading and writing less poetry. Certainly, I turned to more novels. Of these, Luke Brown’s new work, Theft (2020), is a social satire set during the Brexit referendum of 2016. I also thoroughly enjoyed the historical novel, Laurus (Oneworld, Trans. Lisa Hayden, 2015), by medievalist, Eugene Vodolazkin, as well as other authors I was new to, like Sally Rooney’s first two titles. I reviewed the televisation of Normal People (BBC, 2020), here.

I think the best novel I read was Anna Burns’ brilliant work about the Troubles in Northern Ireland, Milkman (Faber, 2018). An experimental book set in the 1970s. The story concerns the insular life of the unnamed eighteen year-old narrator whose only escape is into distance running and the eccentric practice of reading nineteenth-century novels while walking alone in public. Both of which place her ‘beyond the pale’ and attract the attentions of the sinister paramilitary character, Milkman. Burns taps into ambiguity, rumour, suspicion, implication. Little is stated directly, sometimes with frightening consequences. By turns gripping, claustrophobic, menacing and touching, even playful – Anna Burns has created her own language for the Troubles, just as Seamus Heaney found his central emblem of Iron Age human sacrifice in his landmark collection, North (1975). Burns now lives in Sussex, the way Heaney himself left the north for County Wicklow in the Republic of Ireland in the early 1970s.

Music: I missed Nick Cave at the O2 Arena in April. Early this year, I was listening to his haunting requiem for his son, Ghosteen (AWAL Recordings, 2019). An incredible album. Followed by Bob Dylan’s new work, Rough & Rowdy Ways (Columbia, 2020), which dominated my listening after its release. In many ways both albums are meditations on the role of art – and especially music – in the healing process (individual grief and cultural trauma, respectively). Art as consolation, I think, runs through all great work. I reviewed Dylan’s two ballads, ‘Murder Most Foul’ and ‘Key West’ on this blog.  

I also greatly enjoyed Jim Causley’s, Cyprus Well (WildGoose Records, 2013), folk versions of his relation, Charles Causley’s poems. These ballads also featured on the documentary about Causley, Cornwall’s Native Poet (BBC4, 2020). Jim Causley recorded the album in the living room of the poet’s house, Cyprus Well, using his (Charles Causley’s) old upright piano. When the CD arrived, it came with a postcard and the note, “I was once taken for a memorable night out to the Star & Pebble!” (A pub with a reputation for extravagance, round the corner from where I live – not its real name).

Titian, The Death of Actaeon

The visual arts: Between lockdowns, the best/only exhibition I saw was Titian: Love, Desire, Death at the National Gallery. Two rooms with half a dozen of Titian’s masterpieces – based on Ovid’s Metamorphoses. Large-scale canvases painted for King Philip II of Spain in the 1550s, brought together for the first time. In his great diptych, ‘Diana & Actaeon’ and ‘The Death of Actaeon’, we more or less share Actaeon’s view of Diana and her nymphs in the first canvas (featured image) – in which he stumbles upon them bathing. This shifts to her view in the painting in which he is torn apart by his own hounds (above). In the first picture, Actaeon is essentially depicted as taking an image, an impression of her. (I think of the more down-to-earth tone of Philip Larkin’s poem ‘Lines on a Young Lady’s Photograph Album’ – “I wonder if you’d spot the theft/ Of this one of you bathing.”) In the second painting, above, the goddess Diana takes back this image as the cerulean blue of the sky has become drained of light; the muted browns of dusk in the forest.

Reduced numbers meant that I had the real pleasure of being left almost entirely alone with these paintings in the half hour before the gallery closed. When I left, it had grown dark outside. Though, unlike Actaeon, I escaped with the light.

I reviewed a BBC4 documentary about Titian here. I’ve also written a short poem, ‘Diana & Actaeon’, about this diptych in the Poetry Section of this blog.

References:

Andrew Motion, Philip Larkin: A Writer’s Life (Faber: 1993; 2018)

Featured images: Public domain, Wikimedia Commons

Content: © Benedict Gilbert 2020

“That Bleeding-Heart Disease:” Bob Dylan ‘Key West’ – Review

Who but Bob Dylan could write a song at once so pre- and postlapsarian whilst barely registering a change in tone? It seems to enter us from a quirk in its own brilliance, or a chink in our own fallen nature, and expand to fill the troubled times in which we move.

Time-shifts: ‘Key West’ – the penultimate song on his most recent album of original music, Rough and Rowdy Ways (2020) opens with an evocation of nineteenth-century American violence:

“McKinley hollered, McKinley squalled,
Doctor said, ‘McKinley, death is on the wall,
Say it to me, if you’ve got something to confess…’”  

Key West (Philosopher Pirate), Rough & Rowdy Ways

I think of Dan Cody from The Great Gatsby, whom the narrator Nick tells us brought back “the savage violence of the frontier brothel and saloon.” It is testament to the economic powers of Dylan’s story-telling that he can suggest a “pioneer debauchee” (Gatsby, p.97) in so few words. He quickly shifts, mid-verse, into the Twentieth Century:

“I heard all about it, he was going down slow,
Heard it on the wireless radio,
From down in the boondocks – way down in Key West.”

Before shifting again to later in the century: “I’m searching for love, for inspiration/ On that pirate radio station…” The signal becoming “as clear as can be” as we approach his own time; the idealism, the troubled politics, the consolations of music.

In this way, he instinctively weaves time, voice and perspective into neat six-line verses. The rhyme-scheme – which also resembles something nineteenth-century (squalled, wall, confess; slow, radio, west) – creates a cycle of hope and renewal, decay and death. The setting of Florida – ground which is contested both historically and culturally – is telling. Both paradise, and the place where the dream might flicker and die.

Key West – contested ground

Voices: As with his other albums, Dylan plays around with autobiography, feeding us reflections on his life and work:

“I was born on the wrong side of the railroad track
Like Ginsberg, Corso and Kerouac…”

And again:

“I’ve never lived in the land of Oz
Or wasted my time with an unworthy cause.”

Nevertheless, he also experiments with this wandering first person narrator, stating variously to be “so deep in love, I can hardly see,” and “I don’t love nobody – gimme a kiss!”

In Why Dylan Matters (p. 96), Richard F. Thomas points out that the singer’s memoir, Chronicles (2004), alternates between autobiography and fiction in different chapters. In ‘Key West’, he switches to an imagined historical narrator, coerced as a child into marrying a prostitute – “there were gold fringes on her wedding dress,” he remembers, in another brilliant touch of story-telling. Certainly Dylan is no stranger to shifting voices, something we have often seen across his body of work. If we listen closely, we might catch oblique glimpses of the man.

Touch of Southern Gothic: The chorus promises that the “sunlight on your skin/ And healing virtues of the wind” will cure mortality and madness: “Key West is fine and fair,/ If you’ve lost your mind, you’ll find it there.” But the ballad also warns that the very natural world itself which is so restorative also has a corruptive power, almost through its hypnotic beauty – ponds, trees and blossoms all contain the power of decay.

The repetition of the chorus at the end of the song promises ‘paradise divine’, while Key West itself remains elusive as the song fades out. Meaning is not ironic in this ballad, but elegiac and full of pathos. Alexis Pedritis describes the song as ‘lambent’ – and lyrically it is saturated in light. The warm bass and plaintive accordion – above all Dylan’s living voice – give this ballad its haunting air.

References:

I previously reviewed Dylan’s song ‘Murder Most Foul’, from the same album (8 May 2020), here: https://benedictgilbert.com/2020/05/08/the-blood-stained-banner-bob-dylan-review-murder-most-foul/

Some commentators have suggested that McKinley refers to President William McKinley, assassinated in 1901, which might suggest that the song is a kind of forerunner for ‘Murder Most Foul’, the final song on the album.

Lyrics: © 2020 by Special Rider Music: https://www.bobdylan.com/songs/key-west-philosopher-pirate/

Richard F. Thomas, Why Dylan Matters (Williams Collins, 2017)

Alexis Pedritis, https://www.theguardian.com/music/2020/jun/13/bob-dylan-rough-and-rowdy-ways-review, 13 June 2020

Feature image: Pexels free photos

© Benedict Gilbert 2020

“Pass Crow” – ‘Ted Hughes: Stronger than Death’ – documentary review (BBC4)

“More controversy attaches to his name,” says Hughes’ biographer, the scholar Jonathan Bate, “than that of any other figure in literature, with the exception of Lord Byron.”

This documentary was originally broadcast in 2015 following the publication of Bate’s Ted Hughes: The Unauthorised Life. The programme also marked another first in that it included a substantial interview with Frieda Hughes, Hughes and Plath’s daughter. She speaks openly and movingly of her father’s life and work, the way he kept his mother’s presence alive for her children. She also describes how he taught her to skin a badger at the kitchen table as a child.

Much of the story is well-known, although Frieda Hughes states that her parents at times became so fictionalised as to be unrecognisable to her. The programme describes Hughes’ youth and scholarship to Pembroke College, Cambridge in the early 1950s. His friend and biographer, the late poet Elaine Feinstein, remembers his charisma – roasting meat over an open fire in his rooms – and his poetry as “totally unsentimental about death.” Key episodes in his early life were, of course, meeting Plath – she famously bit his face, which he described later as:

“the swelling ring-moat of tooth marks […]
The me beneath it for good”

‘St Botolph’s,’ Birthday Letters (1998)

Another major evident in his writing life was his famous ‘visitation’. Unable to write his English essay late one night, he immediately went to bed and dreamt that a part man–part fox appeared to him, saying: “You’ve got to stop this. You’re destroying us!” Uz, he says in the West Yorkshire accent that informed the earthy music of his writing, just as his native Elmet often provided the landscape. After the dream, he changed course and took up Anthropology. This led to the poem ‘The Thought Fox’, and to his first collection The Hawk in the Rain (1958).  

The documentary then goes on to narrate his working and family life with Plath and their seven-year marriage ending with his affair with his mistress, the uncommonly striking Assia Wevill. When she phoned pretending to be a man, Plath is said to have pulled the phone out of the wall – an image that reappears in her poem ‘Daddy’:

“The black telephone’s off at the root,
The voices just can’t worm through.”

‘Daddy’ Ariel (1965)

The posthumous publication of Ariel lent ammunition to certain feminist voices a decade later to blame Hughes for Plath’s suicide. Robin Morgan in fact appears on the programme and unrepentantly reads her poem in which she accused Hughes of effectively murdering Plath. Freida Hughes expresses her real anger at these ‘outsiders’, and no one needs to point out that the poem is also fairly dreadful, as well as reprehensible. What really led to the idea that Hughes was responsible was the fact that Wevill also killed herself in much the same way – along with their young daughter Shura. Elaine Feinstein in her own biography, Ted Hughes: The Life of a Poet, depicts Wevill, whom she knew, as deeply troubled.

After these tragedies in Hughes’ life, and sustained heckling at readings, he largely withdrew from the public gaze and refused to speak about his private life or about Sylvia Plath at all. The documentary follows the trajectory of his writing from his early nature poems, to his brilliant, but sometimes excessive, mythopoeic Crow poems of the early 1970s – from which the programme takes its title (“…But who is stronger than death? Me, evidently/ Pass, Crow” – ‘Examination at the Womb-Door’). And finally, to later excesses, and his final late flowering, Tales from Ovid (1997), and Birthday Letters (1998). The former is a turning away from biography to the classics, but nevertheless embraces the extremes of human experience and suffering; the latter directly embraces the memory of his life with Plath and addresses her intimately in the first person.

This is an excellent documentary. Many of the contributors were also first-hand witnesses: the critic Al Alvarez; Elaine Feinstein, Ruth Fainlight, Fay Weldon. Jonathan Bate describes it as a tragedy that Hughes died just nine months after the publication of Birthday Letters. But this was a private man who came to avoid the public eye and had finally put his own story on record. The real tragedy seems to be the huge toll of suffering, both his own, and those around him; in particular the unspeakable death of his third child, Shura – perhaps why so little is said about her. When Hughes won the Whitbred Prize for Birthday Letters in 1998, his daughter Frieda read from a letter he’d written to a friend:

“How strange that we have to make these public declarations of our secrets; but we do. If I’d done so thirty years ago, I might have had a more fruitful career, certainly a freer psychological life.”

Freida Hughes reading her father’s words at the 1998 Whitbred Prize awards

Coda: the Stone & the Egg

There’s a wonderful documentary about the Cornish poet Charles Causley. In it, Simon Armitage (who appears in both programmes), relates a story that when Hughes undertook a reading tour with him, Causley would read exactly the same poems and introductions each night. Armitage remembers: “Ted said it was like a stone and an egg in the same bag!” The remarkable thing about Hughes seemed to be his endurance. That he was at once egg and stone, metamorphosing, Ovid-like, agonisingly from one to the other and back again unseen; but never unseeing.

References:

First broadcast on BBC2, 10 October 2015; available on the BBC iplayer until 17 September 2020. Also available on YouTube, above.

https://www.bbc.co.uk/iplayer/episode/b06j7pkl/ted-hughes-stronger-than-death

Sylvia Plath, Ariel (Faber, 1965); Ted Hughes, Crow (Faber, 1970; 1972), Birthday Letters (Faber, 1998)

https://www.bbc.co.uk/iplayer/episode/b097bcv3/cornwalls-native-poet-charles-causley

I previously wrote about Hughes’ Tales from Ovid in a review about Titan: https://benedictgilbert.com/reviews/

Feature image: Pexels free images

© Benedict Gilbert 2020