Posted on by Michael Yost

Faith and formalism

Ezekiel’s vision

The True Gods Attend You

Clarence Caddell, Bonfire Books, 2022, 71 pages, £11.80

MICHAEL YOST finds a collection of original religiously-inspired verse rather forced

There are two major traditions pertinent to verse literature that are seldom engaged in, but for all that are the more interesting when an artist does make use of them: the theological and imaginative Christian tradition of faith, and the much more practical tradition of formal verse craft.

In most people’s minds, the two probably go together; one thinks of the Anglican John Keble’s Christian Year, the Roman Catholic James Matthew Wilson, or the American Protestant Longfellow, all of whom reward the interest of their readers. However, the major religious tradition of the West is less often engaged today, and many Christian poets take the outward and visible signs of form as Luther and Zwingli took the outward and visible signs of the Eucharist: conventional, and unessential.

T.S. Eliot suggested in his essay Religion and Literature that what was needed was not religous literature in the obvious, propagandizing manner of a Keble or Chesterton, but rather the unconsciously religious literature of a Dante or a Joyce. As I have suggested in another essay, Eliot’s idea of the relation between religion and literature also is true of any set of first principles, or overarching metaphysics; the reason Eliot sought for an unconsciously religious literature was because he wished religion to inform the bones and marrow, the form and substance of literature, not merely decorate it with the furniture of, say early-mid-twentieth century Anglo-Catholicism. In brief, the law of craft is the law of belief, or philosophical conviction, or more often, the lack of those things.

This is not to say that formal verse is always the work of deists. But it is per se the work of people who have some stake in things as ordered, even if the order is conventional, or merely conservative in character. Here we come to Clarence Caddell’s The True Gods Attend You, a chapbook published by Bonfire Books, the Australian press. What makes Caddell interesting is that his poems do often address religious themes; but in each case they are pitched with a deep and seemingly impenetrable irony. In reading them, I cannot help but place them in the category of consciously religious.

This is largely because the primary concern of the poems is, as in a devotional poem, religion and religious experience. The difference is that the religious poems are counter-propaganda; they are devotional poems in reverse. Not much to their credit, the poems’ engagement with religion largely draws from the fragmentary and derivative gnostic texts of the Church’s early period, as well as two books that each propose a conspiracy-theorist’s account of the origins of Christianity. There are poems of some formal merit, such as Initiations, The Golem, Passover Feasts of the New Covenant, Elegy With an Omen, and A Mobius Wedding Band; as well as a long blank verse narrative poem, The Candidate. These I would single out among the collection as poems whose ideas are engaging, but more importantly, solidly executed. In many of the other poems, there is a distinct lack of metrical control. Cadell’s hand is often shaky as he tries to unpack complex situations, parallels, and resonances within a brief space. Trochees, eye rhymes, weak rhymes, (such as the anachronistically signaled elision “o’er” that exists in order to rhyme with “floor”) and awkward syntax abound, marring an energetic idea, crippling a final stanza, and perhaps most difficult, undermining the authority of Cadell, the poet and speaker. On one or two occasions the concrete situation of the poem is nearly impossible to discern.

There is also a distinct difference between the poems that rely on history, the re-formulated symbolism of the Gnostics, or the tendentious and ludicrous thesis that Christianity was a political invention of the Flavian dynasty, and the poems that seem to draw from Caddell’s own experiences of life, love, and loss. The aforementioned poems can be by turn, difficult, energetic, and reliant upon an imaginative world inherited by Caddell. When they succeed, they succeed because Caddell unlocks their complexity, which pours out in a torrential fashion reminiscent of the metaphysical poems of John Donne. This is the case in the Blakean Initiations. But where they fail, it is because that complexity has failed to materialize in an ordered way. Caddell’s more intimate poems, by contrast, work precisely because that same intricacy is in play, but in a context that is both familiar, tender, and surprising, such as A Mobius Wedding Band. But even here the shield of irony is raised. I wish to turn to that particular poem as a success: an English sonnet that treats of married love; a love that is painful and yet inseparable, desired and feared. It plays with the same themes of distance, suffering, betrayal and desire that another of his poems, Vicar of Christ, engages; but with a more perfect union between form and content, a clearer direction and drive moving through the entire poem, and a perfect complication of the symbolic ring of marriage. Here, the symbol seems to truly mean something, even in its reversal.
The Candidate, the longest poem in the collection, details the conversion and reversion of a family man to and from the Roman Catholic Church, or at least, a parodic vision of that church. Throughout the poem, the sincerity of his spiritual search is pushed back against, and ultimately revealed as an expression of his own narcissistic quest for “religious experience.” The heavy-handed moral is that the candidate should avaunt church-shopping and return from its distractions to his wife and family. It is singular insofar as it depicts an often undepicted subculture within Catholicism. But it does not ascend above the level of caricature.

Earlier in the review, I suggested that “the law of craft is the law of belief, or philosophical conviction, or more often, the lack of those things.” How does this apply in Caddell’s case? The True Gods Attend You stands half within the world of traditional religious expression (if ironically so), and half out of it. Likewise, Caddell has difficulty fully achieving coherence and rigor of poetic expression. His poems are indeed “formalist” as the blurb of the chapbook declares. But often the poems are (it seems unintentionally) rumpled. In both cases, it is hard for a Christian reader not to suggest that both constitute a falling away – an imperfect or misunderstood discipline. In sum, there is something to commend the originality and force, as well as the wit behind The True Gods Attend You. Caddell has skill, and an idiosyncratic vision. What remains to be seen is whether both, in time, develop.

Posted on by Ken Bell

The passing of traditions

Photo: Ben Kirby. Courtesy of Pexels

Whatever Happened To Tradition?

History, Belonging and the Future of the West

Tim Stanley, Bloomsbury Continuum, October 2021, 272 pages, £20

KEN BELL finds that banished traditions can come back in new ways

The central theme of Tim Stanley’s Whatever Happened to Tradition is that tradition in the West has been demolished by its great enemies of liberalism and enlightenment. That is not to say that enlightened men cannot also be conservative and traditionalist – and Stanley doesn’t claim that – rather that liberal, enlightened values are so dominant that they have taken over for the present their conservative opponents. Thus, writes Stanley, “Conservatives, most already economically liberal, have become more socially liberal; the left, most already socially liberal have become more economically liberal.”

So what we have in the West is not a debate between liberals and conservatives, but rather a managerial dispute as to which faction can increase the size of the state to better meet the demands of the populace. This is made worse by the fact that the elites “keep cocking things up,” which they do time and time again as we may be reminded in the winter of 2023 when we undergo power cuts.

Time was when the growing and increasingly authoritarian state would have been opposed by Tories who drew their inspiration from the ideals of the ‘freeborn Englishman’, with his pot of beer and his plate of roast beef. However, today’s Tories are just as much opposed to those notions of responsible individualism in an ordered society as any liberal New-Labourite. One can make a good, Tory position out of support for the miners during the Great Strike of 1984/85. Stanley reminds us that the miners were men who were not fighting to overthrow the established order. Instead what they wanted was to defend their position within that order; a position that involved decent pay and conditions backed up by a strong union. An old-style Conservative could hardly argue against the mines on the basis of economics, especially when the foundations of his beliefs are the monarchy, the Anglican Church, and the legitimacy of the established order. Few of those will bear close scrutiny from an accountant with a balance sheet.

Yet, the Tories are a pragmatic bunch as evidenced by their wholehearted acceptance of what used to be called the Gay Liberation Movement. When I was a young man, the homosexualists allied themselves with the broader Labour movement. We tolerated their predilections, and they took on board our view of how the economy should be run. It was the perfect alliance, with both sides getting something out of the deal. But by the end of the last century, the radical gay pride events had run their course and were attracting fewer and fewer supporters each year. This was especially true in London where the Pride Festival organisers found themselves at the door to the poorhouse. Corporate capitalism came to the rescue and transformed “a protest into a party endorsed by Tesco and Lloyds Bank… nowadays there are probably more middle-class heterosexuals at Pride than gays or lesbians.” Given that the Tories were only recently the party that introduced legislation that banned the promotion of homosexuality in schools, their transformation is a sight to behold.

It is also a very traditional Tory path to take. The party’s aim is the maintenance of the socio-economic status quo: everything else is just tactics. So, the Tories can ditch the anti-homosexualism and a few voters amongst the lower-middle-class in places like Nuneaton, and become pro-homosexual and get votes in Putney. Furthermore, a liberal line on gays does not cost money, unlike, say, levelling-up.

Tim Stanley does give traditionalists some glimmers of hope for a radical future, one coming from a very unexpected quarter. Fox hunting was a pastime of the old established order and was on its deathbed until New Labour gave it a boost by banning it. Hunts began to set their hounds to chase scents laid on the ground, which sounds rather desperate at first glance. However, the hunts became a focus of rural opposition to everything that rural people felt was wrong with the society at large. So thousands began to turn out to support their local hunt, with numbers increasing as urban people decided to go and support this traditional event.

The end result was the metamorphosis of the hunt from a minority interest to a mass event with an overtly political character. Hunt masters became the staunchest of Brexiteers and often provided the leadership for the Brexit campaign in their areas. Tim Stanley is surely correct when he speculates that all traditional values need is a little bit of state repression to give them a new lease on life.

Posted on by Stoddard Martin

Last flowers of Bloom

Harold Bloom
STODDARD MARTIN remembers a dedicated litterateur’s late works

One can hardly think but with affection of Harold Bloom, addict of the Word, historic lover of literature, and coiner of the phrase “anxiety of influence” among other more recondite tags.

It would be invidious not to feel that affection when considering his final books, compendious and repetitive though they may be, composed or compiled as they were during bouts of convalescence between the illnesses that led to his corporeal silence in 2019, aged eighty-nine. It is likely that more words from the indefatigable commentator may be stored up yet to come, editing angels and publishing deities willing. The prospect is daunting, to some perhaps dismaying, for after seven decades of pronouncements, more Bloom may seem less.

Of the supreme enunciator of literary rankings in recent times – “probably the most famous literary critic in the English-speaking world” of his day – posterity might require for a tidy canon. But tidy Bloom is not. In his 2019 book Possessed by Memory: The Inward Light of Criticism, the idealiser of Falstaff and his perceived form of “heroic vitalism”[1] tacitly put faith in excess. Bloom’s object, insofar as it ever went beyond an exuberant autodidact’s self-revelations, was to provoke more than to instruct (Possessed, p12 – all subsequent page numbers refer to this book). “I am a Nietzschean,” he declares in the last of his provisional last words (p79) after a lifetime of enthusiasm for the philosopher’s kindred spirits, such as W. B. Yeats. Thus at the end, like the author of Ecce Homo when approaching fatal dispersion into madness, Bloom eerily claims: “Something in me speaks for multitudes around the globe.” (p11)

“Oh my brothers!” is Zarathustra’s refrain, and Bloom never tired of projecting that he was carrying on a dialogue with colleagues and students, whether at Cornell, Yale or Cambridge where a boy from a Yiddish-speaking immigrant family earned degrees, or at the same or similarly distinguished institutions where a publicity-loving adult would ultimately profess. First person plural is the mode. Bloom’s method as critic was conversational, sometimes ingratiating, especially in books where he might indulge in a lifetime’s penchant for having the last word. Why argue with him? Listen. Admire. Reflect. Then, perhaps, carry on a silent conversation of one’s own in the watches of night – those insomniac hours in which, as he tells us, Bloom had his most fertile ideas and, when not idealizing, lay awake reciting favourite works to the shades – incanting, as if a religious at prayer.

This is the milieu. And it determines content. Bloom’s canon finally includes, from the beginning, what he considers to be the great literary passages of “the Hebrew Bible” (Old Testament), for as he says, beyond having become Sterling Professor of Humanities at Yale, Charles Eliot Norton Professor at Harvard, recipient of the American Academy of Arts and Letters Gold Medal for Belles Lettres and Criticism, etc., he is “a literary and religious critic” (emphasis mine), whose “tradition is dying” and whose dying wish is “to rally a saving remnant”(p11). Again, a note of Nietzschean messianism, if perhaps with a hint of the disingenuous tendency of that other heroic vitalist (“the Fat Knight”) to humour and guff, “nimble believing and disbelieving”.

The lifelong lover of Shakespeare ascribes these qualities to Hamlet, whom he sees as “his own Falstaff… a consciousness so enormous that it contains all of human self-otherseeing” (p112). It might be a description of what Bloom aspired to be himself; it is also what he finds lacking in the Hebrew God – Yahweh, a dislikable presence for him at almost every turn, despite his Jewish roots. Here the old Bloom, whose early literary critical self started with Shelley, returns to youthful insurgency. Something is wrong in the heavens, as it was for the renegade Romantic: Prometheus punished by Jupiter is dealing with a false God or at least a faulty one – there is better beyond, in the pleroma. Gnosticism is in the air, and Bloom inhales it, lauding the work of his late “mentor” Gershom Scholem and concentrating passing attention on Scholem’s special study, the Kabbalah. “I have spent part of a lifetime,” Bloom states, “trying to work out a pragmatic relationship between Kabbalah and literary criticism” (p20). The provisionality implied here is matched by an achievement that is opaque and fragmentary. Bloom links Kabbalah and poetry both to “heretical subversions of orthodoxy”, “salvation by transgression”, “the frontier between the sacred and the profane” and no requirement to complete the Great Work but no freedom to desist in the attempt (pps23-5).

A Christian attempt to unravel Kabbalism, by the 16th/17th century thinker Heinrich Khunrath

From here it is small distance to Blake, Whitman and others of Bloom’s un-Leavisite “great tradition”, grounded in English literature fundamentally not only on Shakespeare but more portentously on Milton’s Satan. However – and here is an essential, perhaps under-recognised element in Bloom – heresy is only a pretext for a new/old orthodoxy and God. For Bloom’s ultimate standard is breadth and depth of vision, a vastness of sensibility and inclusion, reminding one perhaps of what a critic once complained of in the French symboliste Mallarmé: a sense that anything less than the all-embracing might be presumptuous[2].

Bloom, in short, disliking the Yahweh of tradition, sets out in effect to descry a truer God – humane, non-vindictive, invisible but glimpsed beyond Demogorgon up in starrier heavens. Like Shelley’s Prometheus being liberated from his bonds, the tireless yet mortally ill individual must rely on a bevy of maidens to help him complete the job – seven female assistants are named at the start of Possessed by Memory. This could be interpreted as Kabbalistic in the sense of Bloom’s contention that the proper mystical Yahweh can only function with aid from the Moon Queen or female spirit that resides in Malkuth, foundational pod of the Sefiroth [EDITOR’S NOTE: The Sefiroth are ten attributes of emotion, intellect or will in Kabbalistic esotericism]; it might also bring to mind accusations of “inappropriate” attention to female students that marked the professor’s later years.

Be that as it may, the inclusions in his excursion towards a summatory roundup of values betray composition by many hands: sketches, bits of lectures, notes from seminars are the basis, even in one case a funeral address. The authorial scholar gives way to the genial teacher, whose mission is foremost to enthuse. Possessed is designed to tell us why a dying man has recalled this passage or that poem and what is outstanding about it. It is a trawl, a last judgement on the canonical, as per a decent God’s instincts. And why not? Many an ailing scholar would love to engage in such a pastime, and Bloom’s range is such that he is almost always engaging at it – almost being the lively interlocutor’s operative word. In difference lies interest, in qualifications glided over or simply not made, in enthusiasms too grandly stated.

The Fat Knight Falstaff, for Bloom an exemplar of ‘heroic vitalism’

Falstaff, for instance, is not for this reader the exemplar that he is for Bloom, nor do the plays in which he appears seem the Bard’s best. Bloom has little time for the Marlovian in Shakespeare, speaks dismissively of Hotspur, and ignores the coruscating soliloquies of that supreme Machiavel, Richard. He is intriguing about the bastard Faulconbridge in the oft-neglected King John, but says little of comedies which now may strike the ear as warm-ups for Blackadder. As to Milton, he admits with Dr Johnson that few read him with pleasure (p176); re Johnson himself, he forgives eccentric pomposities. Bloom is of a generation of American Jewish scholars who began in awe of English literary tradition. He does not rate the deviations of Pound and Eliot towards Europe, attention to Dante excepted. The superior art of Baudelaire earns from him no more than an aside in a discussion of Swinburne (p301).

Walt Whitman, whom Bloom considered the greatest American poet

Much else is missing. Where for instance is Wilde, save in apt citation of a quote from ‘The Critic as Artist’ as the book’s epigraph? As for Wilde’s countryman Yeats: is he quite understood? In these summatory pages, how much space does old Bloom accord to a signal figure of his youth? His trajectory now, whatever it was in journeyman days and however much he may remain haunted by Shakespeare and Shelley, is towards fellow Americans – those who, unlike Eliot and Pound, did not “beat out [their] exile” but stayed home to “make [their] pact”, to borrow from the latter, Whitman-as-internationalist, as Bloom resolutely won’t. The god who stands at the head of American poetic tradition is for Bloom the seminal incantor – psalmic “transumptor” – of Leaves of Grass. Whitman the untidy, the vastly inclusive proto-Zarathustran – in him the professor finds a lodestone more congenial than in an Irishman whose attention to craft moved George Moore to depict him coming down to lunch at Coole Park to report to Lady Gregory that his morning’s work had consisted of removing a comma which he later restored[3]. Whitman’s incontinence, like Falstaff’s, if wilder, exposes another facet of “heroic vitalist” genius chez dying Bloom. Might we conclude that, in the light of his disintegration, a coherence strained for in youth seems no longer essential – analogous to how for the late Turner a glimmer of sun through vague clouds became preferable as subject to the detail of ship and sail? One suspects it to be partly the case. Bloom alludes en passant to Yeats’ “Byzantium poems”, but the exactitude of “hammered gold and gold enamelling” is hardly seen as a destiny. Bloom may live on as critic or at least enthuser: penning fifty-odd books suggests aspiration to transcendence beyond mere bodily existence. But if he lives on, Bloom is liable to do so as the critic permissive rather than the critic precise.

Again, why not? The third of four parts of Possessed by Memory begins to judder and creak as it extends Anglo tradition to snippets from the canonical Browning and Meredith; but the fourth part, commencing with its long devotion to Whitman, moves to some eye-opening appreciations, not only of the predictable Stevens, Williams and Crane, but more appealingly of the less obvious Edward Arlington Robinson and Conrad Aiken among others. With Aiken, comparison to his Harvard classmate Eliot leads to a fuller understanding of why Bloom felt antipathy for the most celebrated Anglo-American voice of the past century. That said, Bloom’s account of Aiken’s work falls short of full praise, and his explanation for why Aikens failed to reach “the eminence” of “Robert Frost and Wallace Stevens, Thomas Stearns Eliot and Hart Crane” seems partly to tell against itself – “Associative rhetoric was both Aiken’s mode and, sadly, his weakness. He did not try to make it new but to augment the foundations by relying upon the major poets of the Romantic tradition.” (p393)

Might this not be a description of Bloom’s own approach as critic? Might one even go so far as to see it as either a veil drawn over a latent, counter-canonical preference for poets of Aikens’ pitch or a subconscious admission of Bloom’s own less than supreme rank as critic? These are not idle questions. Somerset Maugham once famously quipped that his status as writer was in the first rank of the second rate. The false modesty hardly strained to disguise a popular novelist’s healthy antipathy for experimental modernists whom a cognoscenti lionized, but the common reader found unreadable: Woolf, Joyce and so on. Bloom, when set alongside the Derrida-ists, Deconstructionists, Structuralists and such fashionable ‘critics’ of his epoch, might strike one analogously as among the first rank of the middle-brow.

John Ashbery, by David Shankbone. Wikimedia Commons

Like Maugham in The Summing Up, Bloom laces his learned observations with recollection. His remarks on one of two women included in a 500-page book, May Swenson, pivot on their meetings at a café in Greenwich Village in the 1960s. His discussion of the original and vitalist ex-soldier Richard Eberhardt stems from a lecture tour at the University of Florida, where Eberhardt frightened him with the campus alligator. Bloom’s account of the master of negation, Weldon Kees, begins with an encounter at a jazz club in Harlem. Longer pieces on lesser-knowns such as Archie Randolph Ammons or Alvin Feinman are founded on yet closer association, as is the inclusion on John Ashbery, with whom Bloom’s “friendship has been continuous these sixty years… I have just phoned him at the Whittier Rehabilitation Center where he is recovering rather slowly from double pneumonia” (p431). Illness and age are constant companions in these last works, not notably cheerful ones, rather ones with whom Bloom struggles manfully to come to terms, never quite achieving reconciliation with, let alone joy in, observation of their processes – intrinsic to life, after all, thus a subset of the “heroic vital”. Bloom resists falling back into angry, non-accepting “rage, rage against the dying of the light”; rather he strives to win from these ultimate confrontations a revitalised urgency and heightened appreciation. He can still read, or be read to, and hear. He can still idealize and recite in the watches of night. Most of all he can remember. Which brings us to the ‘coda’ of the book, Proustianly entitled “In Search of Lost Time”.

Before one arrives there, one must be reconciled with Bloom’s subjectivity. One has to accept that his judgments have often to do with where he could most comfortably locate himself; that his “we” posits a community both transitory and presumptuous; that his lordly opinions, such as that Hart Crane is the great American poet after Whitman and Dickinson, may pass as gospel without being convincingly preached; that he gives himself grace to make errors and to speculate beyond what accords with known facts; that he settles scores on occasion – against Saul Bellow,  for instance (p416) – and will not always refrain from resorting to guff.

What, say, is the sense of a sentence such as “His consciousness was a plenum that could have created a heterocosm, where space and sun might have made another world” (p430)? From here it is not far to complain of Bloom’s cherished inventions such as “self-othering” or “transumptive”. But let it pass. Bloom is a character in his literary universe. He is too Shakespearean not to put a high, perhaps excessive, value on personality. That he has a big one has been part of his “body of fate”, to use a Yeats term; Bloom has embraced and cultivated it, and created a space for it to exist in and flourish and suffer. Irritating this may be, but one can also be glad for it. Bloom himself becomes a standard, not just what he says: a brand, an embodiment of forces to reckon with, if not revere – something of a god. Apotheosis may not be a fate he has worked for entirely nakedly, but he has certainly flirted with it often, notwithstanding the trademark baggy garb of being “human, all-too-human”.

God incarnate in Bloom? Will He live on as Holy Ghost? Close to his physical end, Bloom muses: “When we die, our own survival will be the extent to which we have changed the lives of those who come after us… I have to consider how little I know of time to come. Doubtless it is better that way. Foretelling can be destructive.” (p507) His coda to Possessed begins in this way to evince a becoming humility. Before sojourning with Proust, he recalls Saint Augustine’s conversations with his mother about God’s eternal light. The aptness is to what Bloom characterises as Proust’s “sublime lucidity”, which transcends Jewish and Christian roots to be “closer to Hindu philosophy”. While admitting that Proust probably never read the Bhagavad-Gita, Bloom invokes it.

Marcel Proust, for Bloom a kind of Gnostic seeker

Shortly afterwards, he qualifies a roving meditation by confessing, “I have the realisation or fantasy that simultaneously I know everything and nothing” (p481). This precedes recollection of moments of “sudden radiance” in early childhood, which “seem now to be heretical intimations of a lost gnosis” (p487). Proust’s similar epiphanies, Bloom muses, may stem from “worship of an unknown God who is yet knowable” (p492); in any case, the novelist’s truth “is compounded of perception, involuntary memory, impressionism, a search for spiritual meaning, and a kind of aesthetic mysticism” (p497). Is this not Bloom’s “truth” in a mirror? The presiding return of “childlike vision” is for him, as for Proust, “allied to phantasmagoria and to the world of dreams… modified delirium” (p501). Here one might end, or with association of “the survival of the inner self with a world founded upon benignity” (p503), or with a largeness that “could be at once atheist and mystic” (p505). But Bloom actually concludes by reverting to Dr Johnson, whose wisdom allows for ebb as well as a flow that chez Proust is continuous. Bloom has indeed already undercut his paean to In Search of Lost Time by stating that he would choose Richardson’s Clarissa in preference to it. Why? Because the heroine and her rapist lover are “more vital”.

One trusts this no more than one might accept Mozart’s sympathy to be with the survivors rather than with the deposed libertine at the end of Don Giovanni. Bloom’s coda, brave as it is in conveying what remains at the approach of his earthly dissolution, conveys one back towards his penultimate book, which occupies a more preliminary stage in the process and thus may constitute a more reliable summing-up of a career of concentrated literary contemplation.

W B Years in 1908

The book is less given to reminiscence and enthusiasm, though some is ever present. There are no chapters devoted to lesser talents such as John Wheelwright, James Merrill, Jay Macpherson or Amy Clampit, with whom Bloom ends his pre-coda trawl in Possessed. Among those, notably Merrill, Bloom remains ready to deviate back to consideration of his traditional greats: he cites phone calls “in which we explored W. B. Yeats’s A Vision, the Gnostic religion, and the relation of Yeats to Shelley and to Blake” (p449). Reader, take note. Bloom subsumes the Irish poet here to two English Romantics whom he has consistently ranked as the foremost. He glides from A Vision to Scholem’s topic as if Yeats’s mystico-historic text were self-evidently Gnostic. He considers the matter no further except to say “I suspect that Yeats would not have taken to James Merrill’s poetry” (p453), then somewhat conversely he postulates that in Merrrill’s poetry “the Byzantium of William Butler Yeats hovers and is deftly evaded” (p456). Deftly seems a loaded adverb, not least in a context where the Irish poet’s full name is iterated, as it is in most other scattered allusions to him throughout this book. Why? Shelley almost never requires “Percy Bysshe”. Is there some other Yeats that Bloom fears we may think of, or is there some more telling nuance at play??

Looking at this penultimate work, so boldly entitled Take Arms Against a Sea of Troubles: the Power of the Reader’s Mind over a Universe of Death, and among chapters Bloom devotes to the usual titans – Shakespeare, Milton, Blake, Wordsworth, Shelley, Byron, Keats, Browning, Tennyson, Whitman, Frost, Stevens, Crane, Freud (eccentrically) and Dante (again, lone continental) – we find “William Butler Yeats and D. H. Lawrence: Start with the Shadow”. The title seems tricksy – it matters little: tags chez Bloom and others of his generation of academics often do. What does matter is the shadow of doubt that pervades. Bloom invokes an American favourite to contrast “three modes of mastery. In Lawrence it is chthonic. In Yeats it is occult. In Stevens it is massive acceptance of things as they are.” (p474) Proceeding to quote from one of the American’s poems, Bloom wonders if it is not “a critique by Stevens of the endless series of questing wanderers in Yeats” (p476). Endless series? “William Butler Yeats,” we are told (entire name again) “had the good fortune and the vital temperament to refuse any despair of his own quest” (p479). Are we to infer that a less “occult” sensibility should have despaired? Later, in parsing “All Souls” Night”, Bloom informs us that “the magnificence of gesture, metric, diction overcomes what could be judged sheer silliness” (p483); later still, in relation to Yeats’s alleged “pagan purpose”, we are told that “The force of his diction and metric brushes argument aside” (p485). “Devoted readers of Yeats learn that for him God and Death are one,” Bloom states, “a Gnostic formulation” (p486). This is of course arguable and reflects what Bloom is finally obliged to confess: “More than ever I have a mixed response.” (p490). He lauds “Adam’s Curse” in part to question the quality of what comes after; and when he reaches “Under Ben Bulben”, he decries a “farrago… much of it of a badness not to believed” (p497).

Old Bloom clearly had a problem with old Yeats. From a concluding phrase one might take it that he continued to rate or anyway grapple with the Irish master mainly out of an older loyalty: “The daemon in Yeats, as he acknowledged, was Shelley” (p499). This is arguable too and, at best, partial. But then, as I have indicated, partiality is characteristic of critic Bloom, in age as in youth. He is, to repeat his claim, a Nietzschean, as he fancies it: a “provoker”. A windbag like his beloved “Fat Knight”, he is more than a touch averse to fine concision. He is also no dedicated traveller in realms of magic and dream, however insomniac his nights may have been. Baudelaire comments somewhere that it would be impossible for a poet not to contain a critic but it would be prodigious for a critic to contain a poet. Harold Bloom adored poetry: of that there is no doubt. What may be lacking in him – one leaves it to weigh up – is a thoroughgoing sense of the poetic.

Harold Bloom bibliography (partial)

  • Shelley’s Mythmaking, 1959
  • The Visionary Company: A Reading of English Romantic Poetry, 1961
  • Blake’s Apocalypse: A Study in Poetic Argument, 1963
  • Yeats, 1970
  • The Ringers in the Tower: Studies in Romantic Tradition, 1971
  • The Anxiety of Influence: A Theory of Poetry 1997
  • A Map of Misreading, 1975
  • Kabbalah and Criticism. 1975
  • Poetry and Repression: Revisionism from Blake to Stevens, 1976
  • Figures of Capable Imagination, 1976
  • Wallace Stevens: The Poems of our Climate, 1977
  • Deconstruction and Criticism, 1980
  • The Flight to Lucifer: A Gnostic Fantasy, 1980
  • Agon: Towards a Theory of Revisionism, 1982
  • The Breaking of the Vessels, 1982
  • The Poetics of Influence: New and Selected Criticism, 1988
  • Ruin the Sacred Truths: Poetry and Belief from the Bible to the Present, 1989
  • The Book of J: Translated from the Hebrew by David Rosenberg; Interpreted by Harold Bloom, 1990
  • The American Religion: The Emergence of the Post-Christian Nation, 1992
  • The Western Canon: The Books and School of the Ages, 1994
  • Omens of Millennium: The Gnosis of Angels, Dreams, and Resurrection. New York: Riverhead Books, 1996.
  • Shakespeare: The Invention of the Human, 1998
  • How to Read and Why, 2000
  • Stories and Poems for Extremely Intelligent Children of All Ages, 2001
  • El futur de la imaginació (The Future of the Imagination), 2002
  • Genius: A Mosaic of One Hundred Exemplary Creative Minds, 2003
  • Hamlet: Poem Unlimited, 2003
  • The Best Poems of the English Language: From Chaucer Through Frost, 2004
  • Where Shall Wisdom Be Found?, 2004
  • Jesus and Yahweh: The Names Divine, 2005
  • American Religious Poems: An Anthology By Harold Bloom, 2006
  • Fallen Angels, 2007
  • Till I End My Song: A Gathering of Last Poems, 2010
  • The Anatomy of Influence: Literature as a Way of Life, 2011
  • The Shadow of a Great Rock: A Literary Appreciation of The King James Bible, 2011
  • The Daemon Knows: Literary Greatness and the American Sublime, 2015
  • Falstaff: Give Me Life, 2017
  • Cleopatra: I Am Fire and Air, 2017
  • Lear: The Great Image of Authority, 2018
  • Iago: The Strategies of Evil, 2018
  • Macbeth: A Dagger of the Mind, 2019
  • Possessed by Memory: The Inward Light of Criticism, 2019 
  • Take Arms Against a Sea of Troubles: The Power of the Reader’s Mind Over a Universe of Death, 2020
  • The Bright Book of Life: Novels to Read and Re-read, 2020

[1] Possessed by Memory: The Inward Light of Criticism (Vintage, 2019), p. 101. Further references by page number.

[2] See my Wagner to the Waste Land (Macmillan, 1982), 122.

[3] Moore notoriously settled a number of old scores in his memoir, Hail and Farewell.

Posted on by Liam Guilar

The hunt for Merlin

The story so far (Chapters 2-8 inclusive have all previously been published on this site, starting here). The complete poem has just been published as A Man of Heart, by Shearsman.

Mid 5th century Britain. After the legions have withdrawn, the island is facing civil war, a growing number of external enemies and a steady tide of pagan migrants looking for land.

Vortigern has been appointed to protect what’s left of Roman Britain. The precarious balance of power he had established has been destroyed by a British revolt, led by his son. He retreats towards the hills with his wife and the remainder of the Field army.

At this point, the late 12th century narrative I’m following slides into a different version of the past, and any connection with History as understood in the 21st century is lost.  

LIAM GUILAR‘s continues his epic of post-Roman Britain

The Hunt for Merlin

Vortigern, his wife and retinue

have retreated to the green hills

with the grey mountains at their back.

The wizards tell him where to build.

Each day the workmen sweat to raise a wall;

during the night the walls collapse.

(Seven times, not three as you’d expect).

The wise-men mumble together then announce

they need the blood of a fatherless boy.[i]

Find him, they thunder, sprinkle his blood

and your fortress will be impregnable.

Rowena, astonished by stone buildings,

seeing magic in the masons’ every move,

understands the fact of sorcery.

Vortigern, patient, muses:

four centuries of Roman stone

and now we cannot build a wall?

He sends men hunting down the hill

into the wooded valleys.

In the unmeasured space between

an end and a beginning, along a ridge,

scraped drop on either side, to the summit.

Looked down at broken clouds, across to distant,

unknown, crumpled peaks. The valley;

inept geometry of distant fields,

a path falling off the ridge towards the track

that followed the scrawl of infant river.

Companions wearing mail,

thick woollen cloaks, dark red,

held at the shoulder with an ornate brooch,

only their eyes visible in the helmet’s gilded face,

reading the boundaries, a line of trees,

a stream, a standing stone.

Saw the rustler’s pathway peeling off the ridge

to meet the hammered track

leading to the cluster of round huts,

pointed roofs and sagging thatch,

fenced space, the drift of smoke.

The perfectly ordinary settlement.

Entering the village, they walk into a silence

abrupt as the chill slap of a breaking wave.

No child is playing. No woman singing at her work.

Painted figures, fading on the grey wall of the cloud.

No one runs away, or screams, or sounds alarum.

No one is reaching for an axe. They stop.

They watch. They follow, herding the strangers towards

the largest hut, white walls blotched

beneath the inept cone of sagging thatch.

The chieftain waits to greet them,

wrapped in a bear skin, the skull as hood.

The messengers stop to admire the skin,

trying to frame a compliment.

The old man nodded. ‘Old ways.

My dad took me down into the trees.

Gave me a spear, said, good luck son.

Come back with a bear skin or don’t come back.’

They step into the hut.

‘You have come for the child.

He says you will take him to his woman.’

Behind the fire, in the gloom,

a dark stain, small and indistinct.

Something catching the light flicks,

golden. ‘Do not deny your mission.

He knows what happened, what will happen’

-The shape moved, seemed larger-

‘could happen.’

This man, who as a child

went after bear, alone,

armed only with a spear,

is terrified.

A girl came to the entrance.

The boy stood up and left with her.

‘I have sent word to his mother.

She will travel to the King.

We have sheltered the abomination

and in return, he has shown us what we are.

True, he has given us dominion

over the peoples of the valley.

He has kept our cattle healthy,

our crops abundant. Terrified,

our neighbours pay us tribute,

sacrifice their daughters to his lust,

give us gold and precious things

from places far beyond

the eastern limit of the Empire.

Glass bowls, jewelled cups,

silk filigreed with gold.

At first we gloated over our success,

and wallowed in the excess of desire.

But then we realised the price we paid.

We have done foul things at his bidding.

But we have seen him part the clouds,

make running water turn to ice in summer.

He has raised a hand and brought down hail,

fist sized, to smash our enemies

and ten feet from them not one of us was touched.

We have done too much to keep him happy.’

Outside someone was sobbing.

‘You are the King’s men.

That makes you loyal and brave.

You stayed when all the others ran.

Take the boy to Vortigern the King

He rarely speaks, he seldom asks…’

The old man’s voice was melting.

‘I would rather face a bear again,

with only these old hands,

than risk the anger of that child.

But warn your King, tell him: take care.

The child will give him anything he wants

but his price will be beyond imagining.

When news spreads that he is gone

our enemies will devastate this village,

take not one slave, touch not one woman.

They will kill everyone and then

erase this stinking cess pit from the landscape.

When they arrive, we shall not fight.

Death will bring a fine forgetting.’ 

2

The villagers gathered in the fog,

the women clutching their children,

like failed approximations of the living.

The men stranded in poses of dejection.

The chieftain led them along the path

towards the rising hills. As the ground

sloped steeply upwards he left them.

‘You will need a week to reach your King.

By then, if your mind is still intact,

you will believe everything I’ve said.’

On the first day,

they followed the track upstream to the ridge

in fog so thick they never saw the sun.

The boy did not speak.

He didn’t greet them in the morning,

nor wish them well at night.

On the second day they picked their way downstream,

the slopes of scree like broken shards of fog,

scattered in shining fields that clattered away downhill.

On the third day he said;

‘We will go no further in this valley.

My enemies are waiting. 

We must climb that ridge.

On the other side is a village,

where there are horses.

You will kill their owners,

then you will take me to my woman.’

Vortigern had trained them well.

Their plan was clear and simple.

Entering the settlement, first

they would ask for horses

in the King’s name. Then

they would offer to pay.

If this was refused, then,

and only then, the killing would begin.

The boy had other plans.

Eyes closed, swaying, lips mumble,

hands move, an unexpected squall

drives rain against the window

and blurs a clear view. Or on high ground

the clouds move in so fast the outlines disappear

and there’s only vagueness and sudden dark.

Swinging axe and stabbing spear,

cutting through to the surprise

of scattered bodies, bloodied edge.

They were saddling the horses.

‘Where is the boy?’

‘With the women.’
‘I thought we killed them all?’

‘We did.’

There was the rain

and somewhere was the night.

Each man huddled in his own cloak

and endured the darkness

until the boy made a pile of sticks.

A movement of his hands, a black flame,

tinged silver at the edges,

sprang upward like an army

leaping from its place of ambush.

They huddled closer. No light,

but their sodden cloaks began to steam,

their frozen hands unclenched.

The wood was not consumed.

The escort saw the landscape

as passage, difficult or easy;

shelter, safety, risk. The boy?

Scree was the outrider of his enemies,

the scattered boulders sentries for his army,

waiting for the signal to advance.

Only the water was patron and friend,

escorting him towards his woman.

In the woods their passage slowed.

He must greet every tree he passed,

laying his palms flat on each trunk,

lips moving to shape words no one recognized.

If no blossom sprang beneath his hands

that was worse than the making of fire.

3. Merlin’s Mother

Care has worn her face into perfected sorrow.

But even in the habit of a nun,[ii]

she is sensuality incarnate,

a delirious possibility of carnal bliss.

‘Tell me lady, who is the father of this child?’

‘I am a King’s daughter, Conan was his name,

before the Saxon’s came, before they killed him.

I do not know the father of this child.’

‘You were raped? No? So tell me, lady,

tell me, how did you get this child?’

Rowena wraps her cloak around the sobbing woman,

leads her away from the armoured men,

settles down to listen, seeing images.

…summer flies in clouds above the shattered brightness of the pool.

Girl children playing: armoured guards like dirty statues in the shade

along the rocky shore.

‘Beneath my father’s palace a stream snaked between the trees

and upstream of where it cut the path leading from the fort

our childish secret place, a spring running from a carved grey stone,

with swirling snakes coiling around an open mouth

and a broken headless statue.

(We blushed the first time that we saw it, erect, enormous.

Imagine that? And other silly chatter).

My slave girl trying to be important,

told us pagans worshipped this forest god, this half-man, half-goat,

and if a maiden, toying with herself, close to this place of power,

spoke his name three times, he would appear and pleasure her.

No one believed her rubbish.

We were children,

girls in their white shifts splashing in a pool,

drifting through the summer heat.

A long hot summer.

Maybe five years after we had found the stone.

The river shrivelled to a chain of stagnant ponds.

 Unmarried, un-promised

with maids to the river bank.

Tents in the shade of the trees.

Guards? Of course.

On the hottest night,

aware of sweat beading and running

like grazing insects,

aware of my own body,

humming its lust.

 Images of a future husband,

a constriction in the throat,

the heat became intense.

I murmured the god’s name,

opened my eyes to the golden man,

the carving of Priapus come to life.

His eyes blazed golden in the shade.

The frost burn of pleasure.

All night delirium, the rhythms of flesh,

exhausted, weeping with delight, I fell asleep.

In the morning, in the river, trails of blood,

signs of the night’s excesses

but no signs anyone had slipped into my tent.

That afternoon I dreamt

church doors were shut against me.

I saw the priest and congregations

stone a woman in the field

and knew that she was me.

But until the Golden Man returned,

my body crooned for him.

 My mind a swamp of images of what we’d done.

3 nights the Golden Man appeared and played with me.

3 nights of ecstasy I’ll never know again.

Then no more.

I prayed for him. I prayed to him, but the nights were a rack

and I despised the sunrise confirming that he had not come.

I sickened. After three days, my clothes were tight

and food was hateful to me.

In three weeks I gave birth:

 a child with golden eyes.

As they laid it on my breast,

he smiled at me and said:

‘Daddy sends you greetings

You will not meet again.’

And that lady is how I got my child.

Must I stay ‘til it arrives?’

‘You fear your own son?’

‘Speaking his crimes would rot my mouth.

Remembering them is penance enough.’

Rowena let her go.

Vortigern asks: ‘Is it believable?

She wouldn’t be the first maid

who snuck away to meet her lover

and then made up such a story

when she found out she was pregnant.’

‘No. Her fear is genuine.

Whatever he did is so foul she won’t speak it.’ 

4. A Fatherless Boy

The messengers, staggering, 

bring the boy before the King.

Like a dead bird on a wire

animated by the breeze,

a stain gaining definition

as it strikes, the boy,

brushing aside the soothsayers,

swooping towards Rowena.

‘Blessed is the well below the valley.’

He strokes her breast. She recoils,

hands tying invisible knots, speaking

words that no one present understands.

The boy stumbles, recovers, laughs,

brushing flies from his face.

Reluctantly, he turns to Vortigern.

An old man’s voice,

with rust at its edges

and rot at its core.

‘I have loosed the bands of Orion.

I can summon leviathan.

He will make a covenant with me.

I have gone down to hell

and freed the rider in the clouds.

When he’s enthroned upon his mountain

he will bow before me as my slave.

I can harness the unicorn to the plough.

I can make you Emperor.’

‘Of what?

The Empire’s gone.’

‘It can be rebuilt.

For you.

For a price.’

‘And you want my soul?’

‘I wouldn’t wipe my arse on it.

I want your wife.’

Vortigern hears Rowena hiss,

senses she has stepped back,

holding seax in a steady hand.

‘She doesn’t want you.’

‘Look fool!’ Vortigern sees his province,

refined to a detailed map.

To the south, the shrinking stain

of Vortimer’s rabble and across the Channel,

the scum filled puddle of The Boys’ growing horde.

The black plague of uncountable ships,

swarm the coast, or burrow up river

like maggots attacking a corpse.

‘Give me your wife.

I will annihilate your enemies.

I will be a tempest in a field of corn.

The plans that they have nurtured,

their dreams and ambitions, I will ruin

as they watch, like patient farmers

as hail destroys their crops,

announcing their starvation.

Give me your wife.’

‘Child, she is not mine to give.’

Time thickens like a river freezing.

There is only the voice;

a wind from nowhere,

and the images of burning homes,

pestilence, atrocities, famine.

Vortigern sees his kingdom.

The dead lie where they fell,

crops rotting in the fields,

the starving cattle wander free.

He could see misery,

surging over the land and drowning it.

‘I can put an end to this.

That’s what you want;

peace, order, stability.

Give me your wife.’

He sees himself in gold embroidered silk,

seated on a marble throne,

in a many columned hall.

The cities flourishing again,

merchants on the roads,

ships safe in the harbour. He hears

the grateful people speak his name.

No enemies, assassins

outrage or complaints?

This time, he laughs.

The ice breaks.

The river moves.

‘Child, this is not yours to give.

There will always be wars. Always

people who starve while others feast.’

‘You will die alone.

The sky will rain fire.

You will be vilified

for eternity unless

you give me your wife.

They will debate your name

and your existence.

Your life will be obscure,

your death will be unknown

unless you give me your wife.

She is blessed amongst women.

The fruit of her womb will be the Messiah:

a Warrior King to end the Saxon threat,

reconquer Rome and found a Reich

to last a thousand years.

His name will never be forgotten.

Nor will mine.’

‘Child, she is not mine to give.’

Vortigern dwarves the chubby boy;

a foul vagueness slithered from a cave,

shrivelling in the unaccustomed light.

‘Go your way.

Take this gold,

my thanks

for the lesson.’

‘We will not meet again,

Vortigern Dead King.

I could have saved you.’

‘No,’ he says,

with the conviction of a rock.

‘No, you could not.’

5. The end of the province of Britannia

Morning, and the mist filling the valley below,

clouds streaking the sky like smoke plumes

streaming from the distant peaks. The sun

cold, bright and ruthlessly indifferent.

His officers accumulate around the wagon.

A baffled Rowena stands beside him,

leaning into whatever happens next.

The remnants of Britannia’s last Field Army.

Faces he remembers from the day they left for Lincoln[iii].

He knows them all; their families, their stories,

which one can improvise, who imitates a wall,

who plays it safe, who takes a chance. 

‘Some of you are angry. Some feel betrayed.

You think you would have danced

to your crucifixion if a comrade could be saved.

We have all lost friends who gave their lives

so we could live. You think I’m selfish

because I wouldn’t trade this woman to a child

to save the province.’ He heaved a sack towards them.

‘There is all the coin that’s left.’ He threw a second,

two malignant lumps shifting as they settled.

‘And there’s the plunder; gold rings, armbands, torques…’

the list is endless and irrelevant, dismissively

he waves his hand towards the chests beside him.

‘The royal treasury. The province. Britannia.

That’s all that’s left of what we swore to serve.

But what we swore to serve

meant so much more than that.

I will not sacrifice another life

for two bags full of shiny trash.

Divide it now amongst yourselves.

See that no man feels aggrieved.

Those who wish to leave: go home.

Or you can take an oath to follow me.

I will not ask you to do anything

I have not asked before,

but I will make you rich,

and give you lands for your old age.’

The sound of swords being drawn,

the rustle of kneeling men.

Later she finds him, on a fallen trunk.

The twisted branches of the stubborn trees

behind him like a web the boy had spun

to trap a king.

‘You are a strange man, Vortigern Cyning.

Locrin locked a woman up and lost his kingdom.

You risked the loss of yours to set one free.

The two sacks are untouched in the grass

and not one man has left.’

‘We’ve clung to the old titles;

adepts of a failed dispensation,

whose rites and formulas

belong to history, repeating

an incantation that’s familiar,

habitual, comforting,

when it’s obvious the gods

have long since left the temple

and the words no longer work.

It’s a strange new world

we’re stepping into;

clean, cruel and honest.

At least until we discover

new reasons for hypocrisy.’

[i] Laȝamon describes this advice as ‘leasing’ (lies.)  The shift from bishops and priests to wise men and soothsayers is in his text.

[ii] Another one of Laȝamon’s anachronisms. The story of Merlin’s birth and conception follows his version.

[iii] See chapter 4

More information about Laȝamon’s world and work, as well as the two published volumes in this project can be found at www.liamguilar.com

Posted on by Alexander Adams · 1 Comment

High treasures of the Low Countries

KMSKA: The Finest Museum

The Holy Family by Rubens. KMSKA

Patrick De Rynck (ed.), KMSKA, 2022, hardback, 256pp, fully illus., €45

KMSKA: The Finest Hundred

Patrick De Rynck (ed.),KMSKA,2022, hardback, 288pp, fully illus., €45

Bruegel and Beyond: Netherlandish Drawings in the Royal Library of Belgium, 1500-1800

Daan van Heesch, Sarah Van Ooteghem, Joris Van Grieken (eds.), Hannibal/KBR, 2022, hardback, 392pp, fully illus., €64.50

ALEXANDER ADAMS loses himself in the Low Countries

When the Royal Museum of Fine Arts, Antwerp (Koninklijk Museum voor Schone Kunsten Antwerpen, KMSKA) reopened on 24 September 2022, it had been closed for 11 years for a massive renovation that involved every part of the building and grounds. Two of three recent books cover the KMSKA as a museum, and highlights from the museum’s collections; the third covers Flemish and Walloon drawings from the Royal National Library of Belgium, in Brussels.

KMSKA: The Finest Museum is an overview of the renovation, including extensive photographs and plans relating the work done, including photographs of the renovated museum complete with art works. The museum was established in 1810; it expanded over the centuries and moved location from the academy to a purpose-built museum in 1890. It now houses 5,882 works, with prints by and after Rubens amounting to 714 prints.

Royal Museum of Fine Arts, Antwerp. Photo: Ad Meskens. Wikimedia Commons

Claus en Kaan Architecten initially expected the work on the museum would take place in stages that would allow the museum to stay open. That changed once a thorough inspection was undertaken. The building was in a much worse condition than had been expected, with large amounts of asbestos to be disposed of, and the climate-control system needing to be replaced completely. In order to provide new gallery space under the old building, a nuclear fallout shelter was dismantled. Care was taken to use as much natural light as possible, even on the new lower-floor galleries. The architects recognised the brilliant perfection of the original design, which had fine sightlines and so much natural light that electric lights were not added until 1976. The later addition of divisions for offices, depot and conservation studio complicated the layout and reduced space for art, so were removed.

The façade was repaired, using stone more frost-resistant than originally used. All the time, the new architects consulted the archives. A major alteration to the museum in the renovation was the use of internal courtyard patios for new galleries. These are starkly contemporary, with the old galleries restored to their 1890 state. Pompeiian-red and olive-green walls with gilded stucco detailing in ceilings and cornices. The minimalist settings for Modernist art are very sterile.

Of more concern is the thematic hanging of art. This new trend places pieces of art of ostensibly similar topics and themes beside one another so that they can permit cross-era comparison. This (initially) seems well meaning and stimulating; actually, it displays indirect hostility. The idea of curatorship as the placing of items of similar periods, places and makers in proximity is one where comparison of closely related items build a cohesive depiction of the attitudes, practices and mediums of the time. It is the bedrock of connoisseurship. That is why modern curators hate it. They seek to disrupt expertise by suggesting such a quality is merely the air of fusty museum denizens and narrowly focused specialists. It is allied to the trend of political programming, globalisation and cross-disciplinary studies – those justifications for disrupting networks of established knowledge and values. 

KMSKA Curators here note that the museum cannot display an encyclopaedic story of European art because of the limited range of the collection. This seems insufficient grounds for breaking up a canonical presentation in terms of period, style and geography. In one photograph, a Rubens Holy Family is juxtaposed with a recent painting by Luc Tuymans. The large, richly coloured, emotionally inflected masterpiece next to the tiny painting of a face, drained of emotion, depth and colour, rather points out the futility of the experiment – unless it was done to demonstrate the weakness of today’s art.

I concede I could be wrong about the KMSKA hang but all previous such displays I have encountered have had an air of a curator intrusive buttonholing the visitor to comment ‘Have you noticed?’, in comparisons that are either obtuse or superficial. KMSKA curators seem to have been let off the leash in limited circumstances. Let us hope thematic foolishness – which does a disservice to a specialist and anyone seeking to understand an art work from context – is reversed promptly.

Jean Fouquet: Madonna Surrounded by Seraphim and Cherubim, 1450s

To find out what is in the KMSKA permanent collection, one can consult The Finest Hundred, which offers a selection of highlights, starting in the late Gothic period, with Simone Martini, through the Renaissance and the Golden Age of Low Countries art. Masterpieces of this period include an unfinished Jan Van Eyck panel (that somehow evaded a common tendency to finish or tidy up incomplete paintings), Jean Fouquet’s famed Madonna Surrounded by Seraphim and Cherubim (c. 1452-8) (that chilly classic, part maternity, part erotica), a Cranach nude and a handsome early Titian. Other South Netherlandish paintings are by Van Eyck (again), Rogier van der Weyden, Hans Memling and Quinten Massys. The Fall of the Rebel Angels (1554) by Frans Floris shows Archangel St Michael slaying nightmarish monsters. Naturally, the home city of Rubens houses a fine collection – mainly of large religious works. There are Dutch still-lifes and Flemish religious paintings. Portraits record important figures in Antwerp’s history, including the period under Hapsburg rule.

James Ensor at his easel. Self-portrait, 1890

There is a historical revival painting by Henri de Braekeleer (1840-1888) of a man seated in a seventeenth-century interior, with a fabulously ornate wall hanging behind him, as richly foliated as a forest. The KMSKA’s great collection of 39 paintings and over 600 drawings by the brilliant individualist James Ensor (1860-1949) is represented by six examples, including two of his ground-breaking and influential mask paintings. The museum’s policy of buying good examples of contemporary art from local exhibitions has paid off in the form of a strong collection from the inter-war period of Flemish Expressionism, Fauvism and Post-Cubism. There is a scattering of more foreign art by Ingres, Modigliani, Fontana and others.

The Finest Hundred contains a chapter explaining the renovation project, including some of the same photographs illustrated in the previous book. The book contains full works and some details, with a page of commentary and details for each painting or sculpture. For the average reader wanting to know about KMSKA’s art, The Finest Hundred is the best book; for architects, designers and those in the museum field, The Finest Museum is the best choice.

Bruegel and Beyond: Netherlandish Drawings in the Royal Library of Belgium, 1500-1800 presents 98 drawings by Dutch and Flemish artists born before 1800, now in the collection of the Royal Library of Belgium, Brussels (KBR). (The term ‘Netherlandish’ in art history usually means from the Low Countries, before 1500; after that point, a distinction is usually drawn between Dutch, Flemish, Luxembourgish and Walloon, except when they are referred to as ‘Low Countries’.) Although the catalogue has 98 entries (each with a full-page illustration, facing commentary and data, sometimes with details and comparative figures), it contains many illustrations of related graphics and paintings. Bruegel and Beyond is more of a thorough academic catalogue than The Finest Hundred, with an emphasis on scholarship and detailed description and discussion.

The period opens in 1520, when Bosch was working. One drawing is after (or perhaps even by) Bosch. It is a collection of figure studies of fantastic cripples, beggars and rogues. There are two very detailed ink drawings by Pieter Bruegel the Elder (c. 1526-1569); one is of a Boschian landscape relating to the sin of lust, another depicts an allegory of the virtue of justice. Some of the early drawings are unattributed; a dearth of comparative material and documentation means that authorship, locations and dates are all provisional. Rubens, Jordaens, Adriaen van Ostade, Hans Bols and other major artists are also represented.

The selection provides a great span of techniques: metalpoint (metal stylus on prepared paper), ink, pencil, line and wash, chalk and watercolour. There are not just pieces of artistic interest; the topographical watercolours of Adrien de Montigny border on the artistically naïve, but are good examples of a type of art we do not see much discussed by art historians; such depictions are more the province of historians. There are drawings for anatomy treatises, decoration for book title pages, book illustrations and mural designs. Overall, the high standard of the scholarship, attention to detail, large reproductions and clear production design make Bruegel and Beyond a very suitable book for any extensive library on Old Master drawings and history of art in the Low Countries.

Posted on by Ken Bell

Another American empire

Corpse of Emperor Maximilian of Mexico

The Last Emperor of Mexico: A Disaster in the New World

Edward Shawcross, Faber & Faber, January 2022, 336 pages, £20

KEN BELL reflects on a Mexico that might have been

Mexico has only ever had one ruler who cared about the Indians and he was shot by order of an Indian. Mexican humour always has a deadpan kick. How that ruler, an Austrian, ended up in Mexico only to die there is the subject of Edward Shawcross’ book, and a very good account it is of the whole ludicrously tragic event.

This disaster came in three acts, with the first being set in Mexico and created by the local politicians. The country became independent of Spain in 1821 and within 20 years had gone through 11 presidents, only one of whom had completed his term in office. Mexico had also managed to have an emperor who didn’t last long, either, before being shot [EDITOR’S NOTE: Agustín of Mexico, reigned 1822-3]. In the 1840s a lost war with the United States had stripped the country of its northern territories, and a decade later a civil war had added to the nation’s woes.

The author overstates his case by putting most of the blame on the United States, and ignoring the role of Mexicans as the authors of their own misfortunes. For instance, Mexico could probably have fended off America’s ambitions in the 1840s by recognising the independence of Texas, which they had lost in 1836. Britain quite liked having a free trade republic that bought British goods and sold cotton to Lancashire, and with a bit of prodding from Mexico would probably have guaranteed the independence of the Republic of Texas, thus giving Mexico a buffer state. Mexico was not prepared to do that as politicians outdid each other in their bombastic determination to promise that Texas would be restored to la patria. It is perhaps not surprising Texan politicians preferred the embrace of the United States, but with a bit more Mexican astuteness it might have been averted.

At root, Mexico’s problems came about because of the internal divisions in the country, divisions intensified by the fact that political factions organised themselves within the secrecy of Masonic lodges. Thus politics became a kind of conspiracy, fought out by factions behind closed doors. Politicians outdid themselves in promising to rain hellfire down on the United States and those who would betray the nation by compromising with Washington, before trotting off to the American embassy to try and negotiate some backroom deal. Shawcross shows that out of this chaos, two political factions emerged. The first was the conservative-monarchists who had managed to lose the War of Reform in the 1850s and were gagging for revenge. The others were the liberal-republicans who wanted a federal republic in Mexico based upon the example of the United States.

For the second act, Shawcross looks at events in Europe, a factor often overlooked, especially by Mexican historians who often seem to treat the French intervention as just another act of colonialism when actually it was far more. Catholic Europe by the 1850s had become afraid of the rising power of the Protestant United States. Napoleon III was an autocrat, but of a very modern kind, who believed in constitutions and science. He was a great fan of the newly developed science of statistics and his statisticians told him that the two million people in the USA in 1763 had become ‘32 million in 1863 and calculated that in 1963 it would be 512 million.’

It was fear of the growing USA that led the French to conjure up the notion of Latin America, with themselves as the head of a Pan-Latin movement to connect Catholic Europe to Catholic America and fend off the rising USA. Thus, Mexican conservatives who wanted an empire in Mexico found a very sympathetic listener in Napoleon III and the French intelligentsia and military. Having settled on the Austrian Archduke Maximilian, it only needed a small French army to land at Veracruz, move inland to Mexico City and hang around until the new Emperor arrived to take charge in the interest of France. What could possibly go wrong?

The final act showed just how badly things could. The Mexican republicans managed to defeat the French at the Battle of Puebla in 1862. Actually, the French were only a part of the army as much of it was made up of Mexican conservatives, a fact which Mexican historians tend to overlook. Another factor in the defeat was that the bulk of the French officers and men were suffering from the affliction known as the ‘MexicanRevenge’. It is very difficult to load and fire a musket when squatting down because your bowels have turned to jelly.

Eventually, the French did manage to install Maximilian in Mexico City, which was when the Mexican conservatives discovered that they had been lumbered with a liberal who was not willing to turn the full, reactionary forces of Catholicism against Protestant heresy. Maximilian often wore traditional Mexican dress, learned some of the native languages and was quite happy to promote American-Indians to high office, with General Tomas Mejia commanding his light cavalry. Mejia was actually a brilliant cavalryman who saved Maximilian’s fortunes on several occasions before dying next to him in front of the same firing squad in 1867, but for those ultra-conservatives who wanted a reactionary empire he was an example that Maximilian was rather too modern for their tastes.

Having alienated the conservatives, Maximilian was unable to reach an understanding with his liberal enemies, headed by Benito Juarez, who was also an American-Indian, because they did not need to compromise. Divisions grew in the conservatives’ ranks and having an Austrian on the throne meant the liberals could crank up Mexican xenophobia to its fullest extent. Juarez orated about freeing the country from all foreigners while at the same time negotiating with the United States for arms and supplies. As soon as the American Civil War ended, Washington was only too happy to keep its side of the bargain, leaving unspoken the fact that Mexicans were dying to get the French out of their country only for American business to move in.

The French abandoned Maximilian for the same reasons that the American would abandon South Vietnam: it was costing them far too many men and far too much money to continue the contest. Maximilian hung on for longer than anyone expected, until eventually one of his most trusted generals crossed the lines and betrayed him for $30,000, which admittedly was rather a lot of money in those days.

Edouard Manet: Execution of Emperor Maximilian I of Mexico

During his time on the throne, a tomb began to be constructed for Maximilian, but after his death, the body was returned to Austria and the tomb was then completed and used for the body of Benito Juarez in 1872. About 25 yards away from Juarez’s tomb, is the grave of General Tomas Mejia, who died with his Emperor in 1867. After all the slaughter that had taken place, it is perhaps fitting that those two mortal enemies became neighbours in death: they were both Mexicans when all is said and done. It fell to Porferio Diaz, a liberal general, to seize Mexico by the throat following the death of Juarez and install the ‘liberal dictatorship’ that Maximilian should have created. His 35-year rule lasted until 1910, when everything fell apart again.

Shawcross has given us a solid account of this turbulent part of Mexico’s past, that surely merits a place on the bookshelves of anyone interested in the history of the Americas.

Posted on by Ken Bell

Cuba six decades later

Abyss: The Cuban Missile Crisis 1962

Max Hastings, William Collins, September 2022, 576 pages, £30

KEN BELL recalls the Cold War’s most dangerous moment

2022 has been the sixtieth anniversary year of the Cuban Missile Crisis so a lot has been written about the event, with Max Hastings’ Abyss: The Cuban Missile Crisis 1962 being the year’s final offering. It is also one of the better works, especially since it is aimed, as Hastings notes, for ‘the general reader’. Thus the work assumes no prior knowledge of the events, so the first three chapters consist of an explanation of the interaction between Havana, Moscow and Washington in the decades leading to the Missile Crisis. I confess I found that a little tedious, but I suspect that I am not one of the target readers. That said, the work is footnoted throughout and comes with a very decent bibliography, so it will feature on a lot of student reading lists.

As the KGB archives were opened fairly recently in Ukraine and Serhii Plokhy mined them assiduously in 2021 to produce Nuclear Folly: A New History of the Cuban Missile Crisis there may not be much new material that is awaiting discovery. Given that, Hastings has produced a synthesis of the existing knowledge in a wonderfully readable form. Good historian that he is, he also manages to put new interpretations on much of this material.

For instance, Cuba managed to liberate herself from the American informal empire in 1959, and then went on without any outside help to destroy the American-sponsored attempt to bring the country back into Washington’s orbit at the Bay of Pigs. The USSR sent a delegation, headed by Deputy Premier Anastas Mikoyan to investigate what was going on, and Fidel Castro whispered to him that he ‘had been a closet Marxist since his student days’. As Hastings points out, ‘this fragment of autobiography’ was really nothing more than a ploy for Soviet support against the USA, but Mikoyan took the bait and returned to Moscow in a state of euphoria. The USSR had waited for a country to free itself from capitalism without the Soviet army forcing it on them, and here was Cuba doing just that. As Mikoyan later exulted to Dean Rusk, Cuba made the Soviet leadership ‘feel like boys again’ with the glory days of 1917 returning in a hot climate.

In other words, Havana made the running in the relationship with Moscow and Castro had the Soviet government exactly where he wanted it, doing his bidding. That, more than anything kept Cuban independence alive down the following decades as together the USA and USSR gave Cuba ‘the right friends and the best enemies’ that she could ever hope for.

The Soviet Union could probably have signed an agreement with Cuba that would have led to the former openly placing her missiles in Cuba, just as the USA had done with Turkey. The American reaction would have been the same, but it is possible that western Europe would have shrugged and a serious division might have been created between the United States and its European clients. That did not happen because of the mercurial personality of Nikita Khrushchev, who was a born gambler, not to say outright chancer.

Khrushchev was probably the worst man to put in charge of any foreign policy, because he invariably neglected to plan for contingencies. He thought that if the missiles could be installed in Cuba then the Americans would accept the situation just as they had accepted the Berlin Wall. When Washington refused to play along, Khrushchev was caught in a bind and had to find a way to get out of the situation that his failed gamble had created.

John F. Kennedy was willing to negotiate, but he was faced with a military that seemed to be basically insane as it egged him on to war. As one such lunatic said, if there were two Americans left standing at the end and only one Russian, then America had won. It is a tribute to his patrician sense of self-belief that he was able to ignore such madness and keep the negotiations with Moscow going until the other side finally blinked.

One wonders what would have happened had America been led by a Ronald Reagan or George W. Bush during that time, instead of a man who could take time out from looming Armageddon to order an underling to smuggle a young typist who couldn’t actually type into the White House to provide him with an evening’s entertainment. Say what you like about JFK; this was the era of the Imperial Presidency, he reigned at the height of the Pax Americana and he knew how to prioritise and ensure the obedience of those around him as well as any emperor during the Pax Romana.

The world came through the crisis in 1962, which is why I am able to write this in 2022. For the reader who wants to understand the sequence of events that led to that near catastrophe I cannot praise Max Hastings’ work too highly.

Posted on by Stuart Millson · 2 Comments

Overlooked Orpheans

STUART MILLSON enjoys some neglected gems of British music

Why does the spiritual toll of the Great War seem to have been harsher for Britain than for any of the other European combatants, asks organist, scholar, music-writer Robert James Stove, in commentary for a booklet which accompanies a new CD on the Australian Ars Organi label. His answer is clear and convincing: ‘… the innate stability of British political institutions meant a lack of opportunities for citizens to work off their war-neuroses by revolutionary activism, as agitators did on the Continent.’ Only in a marginal way did iconoclasm and an avant-garde spirit affect Britain, post-Passchendaele: for every Vorticist there was a Vaughan Williams offering benediction, although few realised that the composer’s Pastoral Symphony of 1922 was inspired by his own experiences of service on the Western Front. (Listen more closely to the ghostly, wordless voice in the unsettling final movement…)

The new recording, a superb audio curation of British music made in the magnificent acoustic of Our Lady of Victories Basilica, Camberwell, Victoria, Australia, assembles less-well-known names from the canon of Albion’s musical renascence. Alongside John Ireland and Vaughan Williams, for example, are Thomas F. Dunhill (excerpts from his Three Chiddingfold Pieces), Sir Walter Galpin Alcock (Westminster Abbey organist at three coronations during the high-tide of Empire) and Alan Gray (successor to Stanford in the organ loft at Trinity College, Cambridge).

All works and composers chosen by the Ars Organi Recordings for this collection have in common a profound attachment to English tonality (although Norman Fulton, at CD track 11, is a Scot). It is as if the music of our islands is a mirror-image of the (physical and psychological) architecture of the very institutions that have long-governed us. The slow-breathing, hushed voices of churchgoers, a ray of wintry light, piercing through a cathedral window like a gimlet; a sense of eyes being drawn toward the pinnacle of a Norman arch – these are some of the feelings and imaginings inspired by many of the works, some of which are ethereally-enhanced by the participation of singers Elizabeth Barrow (soprano), Brigette De Poi and Emily Tam (mezzo-sopranos), Leighton Triplow (tenor) and bass, James Emerson.

John Ireland’s The Holy Boy and a George Herbert setting (The Call) from Vaughan Williams’s Five Mystical Songs are probably the best-known pieces in the entire collection. Peter Warlock’s old English carol, Adam lay Ybounden, also finds an occasional place in concerts and Radio 3 schedules. But who knows the music of the composer, whose work concludes the CD: Geoffrey Turton Shaw? A near-contemporary of Vaughan Williams, he served as a school inspector and was himself schooled by that master of church music, Sir Charles Villiers Stanford. Setting Milton, Ring out, ye crystal spheres/Once bless our human ears… Turton Shaw embodies all the virtues of his genre and world, confirming the past, present and future solidity of English music.

The music of a Welshman, Daniel Jones (1912-1993) makes up another important collection of lesser-known music from our shores, in a well-presented four-disc set from Lyrita Recorded Edition. Many will remember the remarkable ground-breaking Lyrita vinyls of old: symphonies by Bax and Rubbra, John Ireland songs, The Magic Island by William Alwyn, and a record that particularly caught my eye when I first came across it in the record department of Foyles, some 40 years ago – Ireland’s Forgotten Rite, Legend, Mai–Dun and Satyricon – with its strange, haunting cover-artwork; a picture which hinted at the form of a landscape, with dotted colours and distances just out of reach. In fact, if I were to try to find a simple, neat description of Daniel Jones’s music, it would come close to those suggestions inspired by the Ireland graphics – although this enigmatic composer (a code-breaker during World War Two) never really embraced, at least self-consciously, folklore and the symbolism of place. He tended to think of himself as a composer who happened to come from Wales, rather than an artist who had a civic responsibility to proclaim a culture – although he did write a major choral-orchestral piece, The Country Beyond the Stars, which – post-Festival of Britain – seemed to have an ambience of dreamy peninsular coasts, beacons and Black Mountains.

Perhaps the nearest he came to a home-spirit, an imprint of Welshness, was in his Dance Fantasy, performed at the 1982 Proms by the (then) BBC Welsh Symphony Orchestra under Bryden Thomson – although the work still seemed somewhat set apart from Welsh dances and Celtic legends by fellow-countrymen Hoddinott, Mathias and Arwel Hughes. And it was at this concert that I briefly met the musician… As I walked around the hall at the end of the evening, making my way back to the tube station and suburbia, I spied the bespectacled composer (this one-time friend of Dylan Thomas) at the Royal Albert Hall Artists’ Entrance. Venturing over, I asked for an autograph, which was cheerfully forthcoming and written in a neat, methodical hand, with a fountain pen. An avuncular, slightly diminutive figure, Daniel Jones seemed very pleased by the performance of his own music at the Proms. (It has to be said, the Proms Planning Department has been less than generous to the composers of Wales.)

Lyrita’s new CD collection puts the music of Jones and Cambria very much on the map. Pianist Martin Jones has spent many hours in the National Library of Wales, painstakingly uncovering an almost Bach-like progression, cycle, abundance of piano works, from a neatly-crafted Capriccio of 1934, to the much more ambitious (“big stride”, was the composer’s own description) Theme, Variations and Fugue in C-sharp minor, dated 1945 – the year of Britten’s Peter Grimes and the advent of the Attlee era. Tonal, but sometimes wandering away from those clear lines; meditative, but never obscurely introverted, Daniel Jones created, it seems, pure music, for its own sake. Rigorous, never arduous, and always making the listener wonder what the next piece will bring.

A great deal of the composer’s character is also suggested by some of the photographic portraits featured in Lyrita’s CD booklet, not least the final black-and-white plate: Dan Jones, with benevolent eyes and a grin, partly concealed by the pint of bitter he is bringing to his lips. A good Welsh brew, no doubt.

CD details

Undertones of War, British Organ and Vocal Music After 1918. Robert James Stove, organ. Ars Organi, AOR004

Daniel Jones, Rediscovered Piano Works, Martin Jones, piano. Lyrita, SRCD.2396

Posted on by Christopher Sandford

Wilko Johnson, 1947-2022

Wilko Johnson
CHRISTOPHER SANDFORD remembers the first time he met Dr. Feelgood’s ace guitarist

It’s a strange thing about biography. No matter how many facts are told, how many details are given or lists are made, the essential thing all too often resists telling. To say that so and so was born here, that he did this and did that, that he wrote this song or painted this picture, that he went around the world and married and had children and grew old and died – none of that tells us very much. What we want is a story.

In that spirit, all I can personally add to the numerous obituaries of the guitarist, sometime actor and raconteur Wilko Johnson, who died on 21 November at the age of 75, is a primordial memory of around December 1974, when I was just up at Cambridge and the Fitzwilliam student union somehow scraped together enough money to hire the band Dr. Feelgood to enliven our college Christmas party. This was the season, let it be remembered, of ubiquitous high heels and loon pants, of crushed velvet jackets with lapels as wide as hang-glider sails, when the charts were full of extravagantly quiffed artists like Rod Stewart and Bryan Ferry, or David Bowie camping it up in his soul-revue phase, with a rather depressing weekly Top of the Pops regimen characterised by names like Charlie Rich, the Carpenters, John Denver, Olivia Newton-John and Jasper Carrott doing his ‘Funky Moped’.

Anyway, into the midst of this dross came the Feelgoods, and such was the shock I had to momentarily check the cigarette in my mouth (those were the days) to see if it might possibly have been tipped with something more exotic than Players Number 6. I mean, incredible. Four stony-faced Canvey Island geezers who looked like they might just as soon put the boot in as entertain you: two brooding hulks on drums and bass, both well tasty, and the twitchily charismatic figure of Lee Brilleaux up front singing – snarling, really – in a suit that might once have been white, jabbing his fist around in time to the beat in a way that suggested definite malice rather than some hippy-like state of being transported by the music, banging out a no-frills mix of sweaty rock and rhythm and blues typified by two-minute songs with titles like ‘I’m a Hog for You’ and ‘Stupidity’ and ‘Tequila’. This was not a group you could imagine sitting cross-legged over a communal bowl of brown rice to a backdrop of herbally-tinged joss sticks and the wafted strains of the latest Yes triple-gatefold concept LP.

And then slightly stage left, right there in front of me, Wilko Johnson on guitar. Amazing. Clad totally in black, pudding-bowl haircut, eyes staring out across the audience like searchlights, about twice a song he would suddenly take off like an overwound Energizer Bunny and go lurching across the stage, side to side, back to front, all the while keeping up a stark, percussive rhythm with a chopping right hand interspersed with a few demented solos that seemed to be more the product of a semi-tuned chainsaw than a traditional musical instrument, a routine he varied only by periodically lifting the guitar to his shoulder and peering down it as if to strafe the audience. As I say, stunning. [EDITOR’S NOTE: Johnson’s distinctive guitar style and powerful stage presence can be seen here.]

At the end of the show, Wilko walked right past me. He had little choice in the matter, because there was no backstage area to speak of and the band just had to push their way through the crowd as best they could in order to make it out to the impressively knackered-looking transit van waiting for them at the back gate. Anyway, there he was: sweating, hollow-eyed, carious teeth, funereal two-piece suit that looked like he might have slept in it. ‘Great show,’ I said with that originality of phrase certain critics later so admired in my various rock biographies. And since Wilko apparently still wasn’t going anywhere, I had a further moment of inspiration. ‘Who’s your favourite guitarist?’ I asked, thinking it might be one of the consensus heroes of the day like Clapton or Beck or Page, or even dear Keith Richards, with whom he undoubtedly shared a certain laconic, back-to-basics playing style. But no. ‘Mick Green,’ my new friend informed me, and then to my surprise stuck around long enough, right there in the chaotic aftermath of the gig, ankle deep in spilled beer and stubbed-out fags, as people banged past us, to tell me, a total stranger, all about Green, another great British eccentric, it transpired, and sometime staple of early-60s combos who also liked to chop up his lead and rhythm parts into one percussive wall of sound, and – proving his versatility if nothing else – later went on to rock up albums by everyone from Paul McCartney and Van Morrison up or down to Cliff Bennett and Engelbert Humperdinck. At the end of what became a sort of oral PhD thesis on the whole history of early British R&B, Wilko asked my name, introduced himself – as though he might not already be familiar – shook my hand, and effusively signed the scrap of paper I hurriedly thrust at him. ‘Keep in touch,’ he said. My first interview. Then he was gone.

Speaking of versatile, it later turned out that Johnson himself had been to university, wrote poetry, spoke Old Icelandic among half a dozen other slightly fringe languages, and in later years developed a keen interest in astronomy to the extent that he built an observatory on the roof of his Essex semi. Along the way, he married his childhood sweetheart Irene and they remained together, raising two sons, until her death from cancer 38 years later. As the world knows, Wilko himself was diagnosed with an apparently incurable tumour in 2013. He reacted with notable stoicism, remarking that he had never felt so alive than whilst under an imminent death sentence, continuing to perform every night he could and teaming up with The Who’s Roger Daltrey to make the album Going Back Home. Then the apparent miracle happened, and doctors in Cambridge performed a nine-hour procedure that saved Johnson’s life while relieving him of most of his intestines. Paradoxically, having cheerfully faced death, Wilko fell into one of his recurrent funks once given the all-clear. ‘I knew I was really getting better from the cancer when I started getting depressed again,’ he said wryly.

It seems funny to say this, but for all the bug-eyed stage antics and raucously loud, sweat-soaked nights in dingy rock clubs, there was a quality of innocence – an innate modesty, the eagerness to please, to connect with the audience, never to lose sight of his roots – that distinguished Wilko Johnson throughout his life and career. I doubt we’ll see his like again.

Posted on by Stuart Millson

Sinfonia sparkle for austerity December

An American in Paris
STUART MILLSON is transported to a warmer sound-world

Any sense of malaise, austerity or winter gloom in London was dispelled for two hours (for those fortunate to be in attendance) by the Sinfonia of London’s 2nd December performance of Walton, Ravel, Dutilleux and Gershwin at the Barbican.

Much praised by the critics and always receiving great waves and whoops of adulation even before they have played a note, the Sinfonia’s concerts are an occasion: this mainly young orchestra, handpicked by their enterprising and unpredictable-in-repertoire conductor, John Wilson, playing with much physical joie de vivre and idiomatic interpretation. Confirmation of the latter came in the form of the jazzy trumpet playing – straight from the environs of Tin Pan Alley – in Gershwin’s intoxicating An American in Paris; a score we all know, or thought we knew… True to form, John Wilson, a great fan of the golden age of Hollywood and a musician dedicated to rediscovering lost scores, managed to track down 86 bars of unheard original Gershwin music, reconstituting the piece – turning it from that brilliant, boulevard ballet for Gene Kelly into a symphonic poem of The Great Gatsby era. The cliche, ‘it brought the house down’ certainly applied to this performance, as nuanced as it was bold, as cinematic as a work could ever be.

Yet the Gershwin was not the only work in John Wilson’s line-up that matched the mood of the composer. In Walton’s Scapino overture, the Sinfonia found all the wafting Mediterranean warmth and dry wit for which the English composer (who took himself off, post-war, to the Bay of Naples) is renowned. Similarly in Ravel’s 1903 song-cycle, Sheherazade, whichsets the mysterious oriental poetry of Wagner-attracted ‘Tristan Klingsor’ (otherwise known as Leon Leclere), a heady sense of the exotic and of unattainable sensuous revelation oozed from the Sinfonia strings; complemented by soloist Alice Coote’s equally beguiling articulation and vocal reveries.

Henri Dutilleux, a well-respected French composer who died some ten years ago, was represented by a 1950s’ ballet score, Le Loup, whichsoundedverymuch like a cabaret piece by Milhaud or Satie, turned into a symphonic poem. How authentic the work is as an example of the true musical character of Dutilleux is a matter of debate, but Le Loup – the wolf – had plenty of well-crafted passages for the Sinfonia to enjoy – although the piece, for what it was, did seem rather overblown in length. 

Ravel’s Bolero could be considered as another of those works which, despite being very well known, does not entirely represent the best efforts of its creator. Yet in the hands of John Wilson, the audience had a chance to rediscover and re-hear the piece, entirely. From the first side-drum taps, to the strange, slow, disjointed thrums of the harp, Bolero has a curious mystery to it; an odd sense that you can’t break away or get out of a dream – which, before you know it – has sucked in every instrument of the orchestra and is fast propelling you to the edge of a precipice. John Wilson’s arrival at that moment jolted the Barbican audience into a tidal wave of applause. 

And there was one additional, non-musical touch to the evening: the concert took place in the presence of Hollywood royalty. Enjoying the Gershwin in particular (no doubt), was none other than Gene Kelly’s widow, a lady of immense grace and style – a living reminder of golden ages which now seem out of reach, but which in fact are still just within our grasp.