It’s become a tradition here to post a playlist for Halloween so here’s the one for this year, a collection of favourite “voodoo” music. Most are these pieces have as much to do with real voodoo as Bewitched does with real witchcraft but I like the atmospheres of Voodoo Exotica they evoke.

Voodoo Drums in Hi-Fi (1958).
Beginning with some ethnographic authenticity, this is one of many recordings of genuine (so they claim) voodoo drummers from Haiti, and was probably released to cash-in on the Exotica boom of the late Fifties. For the genuine article, the drums here sound less dramatic than the pounding rhythms familiar from Hollywood rituals, but that’s still a great cover. Voodoo Drums in Hi-Fi has been deleted for years but a worn copy of the vinyl release can be found on various mp3 blogs. For a more recent recording of voodoo rhythms, there’s Spirits Of Life: Haitian Vodou on the Soul Jazz label.

Voodoo Dreams (1959) by Martin Denny.
This, meanwhile, is the genuine kitsch from Denny’s Hypnotique album, a slow arrangement of a syrupy Les Baxter tune. More drums and bongos than usual for a Denny piece, and a suitably spectral chorus.

Voodoo (1959) by Robert Drasnin.
When composer Drasnin was asked by the Tops company to get hip to the Exotica craze the result was an album entitled Voodoo (with unconvincingly exotic white people on the cover), from which they released a single, Chant of the Moon, and this track as the B-side, one of the best pieces on the album.

I Walk on Gilded Splinters (1968) by Dr John.
Mac Rebennack was working as a session musician in Los Angeles when he recorded his debut album in an atmosphere far removed from the swampy New Orleans miasma which the music conjures. Gris-Gris owes a great deal to Robert Tallant’s book, Voodoo in New Orleans (1946), a popular recounting of the city’s occult legends from which Rebennack borrowed not only his new persona (chapter 5 concerns the history of the real Dr John, a 19th century voodoo practitioner) but also many of the transcribed chants which he set to music. In chapter 3 we read this:

A song given to a reporter of the New Orleans Times-Picayune was printed in that newspaper on March 16, 1924. Probably a very old one, it reflects the dominance of the queens in New Orleans Voodoo and boasts of their tremendous power. Originally sung in the patois known as Creole, it is given here in English:

They think they frighten me,
Those people must be crazy.
They don’t see their misfortune
Or else they must be drunk.

I—the Voodoo Queen,
With my lovely headkerchief
Am not afraid of tomcat shrieks,
I drink serpent venom!

I walk on pins
I walk on needles,
I walk on gilded splinters,
I want to see what they can do!

They think they have pride
With their big malice,
But when they see a coffin
They’re as frightened as prairie birds.

I’m going to put gris-gris
All over their front steps
And make them shake
Until they stutter!

Anyone familiar with Gris-Gris will recognise the lyrics of I Walk on Gilded Splinters (misspelled “Guilded” on the sleeve) which Dr John did a great job of fashioning into a classic voodoo song. The entire album might be ersatz, then, but it remains one of my favourites by anyone, and for me it’s still the best Dr John album.

Mama Loi, Papa Loi (1970) by Exuma.
Gris-Gris was too weird to be a success when it first appeared but Dr John’s music and extravagant stage presence were very distinctive and helped Blues Magoos manager Bob Wyld recast singer Tony McKay as “Obeah man” Exuma for Mercury Records. Exuma’s self-titled debut album is ersatz stuff again but manages to sound even more deliriously swampy and sorcerous than Gris-Gris, with jungle sounds, zombie gurgles and a clutch of enthusiastic voodoo-inflected songs. “Mama Loi, Papa Loi / I see fire in the dead man’s eye” he sings here, and while the album lasts Tony McKay is Exuma.

Zu Zu Mamou (1971) by Dr. John.
After Gris-Gris Dr John gradually pared away the voodoo songs but saved one of the best until his last occult outing, The Sun, Moon & Herbs, which includes contributions from Eric Clapton and, somewhere in the bayou distance, Mick Jagger and PP Arnold on backing vocals. Zu Zu Mamou is the spooky highlight which made a fleeting appearance in Alan Parker’s 1987 Satanic noir, Angel Heart.

Voo Doo (1989) by the Neville Brothers.
Of all the songs I’ve heard which equate falling in love with a voodoo spell, this one from New Orleans’ Neville Brothers is the most evocative, a track from their marvellous Yellow Moon album.

Invocation To Papa Legba (1989) by Deborah Harry.
Yes, it’s Blondie’s Debbie Harry singing a very authentic-sounding voodoo chant, arranged by Chris Stein. This was a one-off which appeared on a Giorno Poetry Systems collection, Like A Girl, I Want You To Keep Coming, along with a William Burroughs reading (a staple of GPS albums), New Order playing Sister Ray live, and others.

Litanie Des Saints (1992) by Dr. John.
Goin’ Back to New Orleans, like Gumbo before it, saw Dr John revisiting the musical history of his native city. Most of the songs are old jazz and blues covers with the notable exception of this opening number, another voodoo invocation. A great string arrangement and vocals from the Neville Brothers; I’d love to hear a whole album like this.

Zombie’ites (1993) by Transglobal Underground.
Zombies are a voodoo staple despite their current degraded status as the cuddly monster du jour, a development which has made me tired of seeing the word “zombie” in almost any context. A shame because I used to have a lot of time for films such as White Zombie (1932), I Walked With a Zombie (1943), and the later George Romero movies. White Zombie was the first zombie film and stars Bela Lugosi in a weirder and more effective piece of horror cinema than the stagey Dracula which made his name; I Walked With a Zombie was one of Val Lewton’s superb noirish collaborations with Jacques Tourneur; both films have their voodoo chants sampled on this track by Transglobal Underground from Dream of 100 Nations, with the opening chant from White Zombie forming the pulse that drives the piece. Along the way there’s another invocation from Voodoo in New Orleans—”L’Appé vini, le Grand Zombi / L’Appé vini, pou fe gris-gris!”—samples of Criswell from Plan 9 from Outer Space, and a moment of pure bliss at the midpoint when singer Natacha Atlas rides in on a magic carpet made of Bollywood strings.

Happy Halloween! And don’t forget to feed the loas…

• Vampire-hunting in New Orleans

Previously on { feuilleton }
• Voo-doo: Hoochie Coochie and the Creative Spirit
• Dead on the Dancefloor
• Another playlist for Halloween
• Exotica!
• White Noise: Electric Storms, Radiophonics and the Delian Mode
• The Séance at Hobs Lane
• Exuma: Obeah men and the voodoo groove
• A playlist for Halloween
• Ghost Box
• Voodoo Macbeth

Better late than never mentioning this exhibition which has been running at Riflemaker, 79 Beak Street, London, since mid-January.

The exhibition features those artists, writers and musicians who acknowledge the need to reach a heightened or ‘altered state’ in order to create their work. We look at the mystery of the creative act; not the inexplicable ’spark’, aka inspiration, but the fire; the non-doing before the doing, the summoning up of elemental spirits from within, or without, during the preparation of some visual or musical work, some theory or idea. This welling-up or ‘possession’, this ‘fever in the heart of man’, this spirit, this spell, might sometimes be referred to as Voodoo.

Among the very varied selection of work the chief attraction for me would be the rare opportunity to see one of Mati Klarwein’s major paintings, Crucifixion. I referred to this large and detailed picture last year as I was fortunate to be able to use it for the packaging of Jon Hassell’s Maarifa Street CD. And while we’re on the subject of Mr Hassell (who had a track entitled Voodoo Wind on his second album) he has a new CD out on ECM, Last Night the Moon Came Dropping Its Clothes in the Street.

Voo-doo runs until April 4, 2009.

Elsewhere on { feuilleton }
• The fantastic art archive

Previously on { feuilleton }
• The art of Mati Klarwein, 1932–2002
• Exuma: Obeah men and the voodoo groove
• Voodoo Macbeth

Continuing from yesterday’s post, these nameless characters were sketches for a proposed comic strip that writer Jamie Delano and I were planning in the mid-Nineties. We had a feeling that the long-neglected pirate genre was due for a revival and talked about a revisionist take on buccaneering which would dispense with the Robert Newton antics and steer closer to the brutal reality. Among the touchstones there was On Stranger Tides by Tim Powers, the anarchist pirate community in Cities of the Red Night by William Burroughs and the ferocious scalp-hunters in Cormac McCarthy’s masterpiece, Blood Meridian. There was also talk of throwing some voodoo into the mix, hence the veve tattoos. It wasn’t to be, of course. Little of my work has ever resembled mainstream comics fare and Jamie’s publishers, DC Comics, had already been underwhelmed by the detailed style I was using in the Lovecraft and Lord Horror comics. When I tried presenting them with some trial pages in a more open style I was told that they’d been expecting to see more of my detailed line work…

We had a couple of other characters planned, including a tattooed islander inspired by Queequeg from Moby Dick, but the samples here are the best of the sketches. The shark- or whale-jaw false leg was my own invention and something I’m fairly sure I’ve not seen before. I’ve no idea whether such a thing is workable but it was a nice touch.

Previously on { feuilleton }
• Buccaneers #1
• Howard Pyle’s pirates
• Druillet meets Hodgson
• Rogue’s Gallery: Pirate Ballads, Sea Songs, and Chanteys
• Davy Jones

Suspiria: Jessica Harper and a bird with crystal plumage.

For this year’s Halloween playlist I’ve let Mark Pilkington from Strange Attractor make the selection. The following is from a CD-R collection of Italian horror soundtracks that Mark sent me some time ago. Not everything here is easy to find but the superbly nerve-jangling racket created by Goblin to accompany Dario Argento’s equally superb Suspiria (1977) is widely available and ideal Halloween listening.

If one hasn’t been written already, there’s probably a thesis to be found in the influence of progressive rock on Italian cinema. Many of these pieces represent a curious blending of the kind of Italian prog-rock exemplified by bands such as PFM together with the scores of (inevitably) Ennio Morricone. William Friedkin’s use of the opening of Mike Oldfield’s Tubular Bells in The Exorcist inspired legions of imitative themes in subsequent horror films, not least Suspiria. Dario Argento later brought in ELP’s Keith Emerson for the sequel, Inferno (1980), whose main theme—a kind of disco version of Jerry Goldsmith’s Latin chants from The Omen—I’ve always been rather partial to. The best of this music manages to be groovy and scary at the same time, Goblin being the masters in that department, and is often better than the films it was written for. The perfect thing for zombies in satin flares.

Cannibal Holocaust (Main theme) by Riz Ortolani
Death Dies (Profondo Rosso) by Goblin
Zombie Flesh Eaters (theme) by Fabio Frizzi
Sighs (Suspiria) by Goblin
Suoni Dissonanti (City of the Living Dead) by Fabio Frizzi
Flashing (Tenebrae) by Goblin
Adulteress’ Punishment (Cannibal Holocaust) by Riz Ortolani
Suspiria by Goblin
Voci Dal Nulla (The Beyond) by Fabio Frizzi
Deep Shadows (Profondo Rosso) by Giorgio Gaslini & Goblin
L’alba Dei Morti Viventi (Dawn of the Dead) by Goblin
Suono Aperto (The Beyond) by Fabio Frizzi
Markos (Suspiria) by Goblin
The Dead On Main St/Voodoo Rising (Zombie Flesh Eaters) by Fabio Frizzi
Escape From The Flesh Eaters (Zombie Flesh Eaters) by Fabio Frizzi
Roller (Non-soundtrack album) by Goblin

And while we’re on the subject of music and Halloween, Mark Pilkington is playing as part of the Raagnagrok All-Stars on November 1st at the Horse Hospital, London, as part of a Day of the Dead event. More about that here.

Happy Halloween!

Previously on { feuilleton }
• Another playlist for Halloween
• White Noise: Electric Storms, Radiophonics and the Delian Mode
• The Séance at Hobs Lane
• A playlist for Halloween
• Ghost Box

The enigmatic hibiscus: Le Testament d’Orphée (1960).

Here’s a conundrum for you: what connects Jean Cocteau, Ravi Shankar, Doctor Who and March of the Penguins? Read on and all will become crystal clear….

This latest { feuilleton } examination of the byways of musical culture isn’t concerned so much with an individual artist, more with a particular sound. Timbre is the keyword here, usually defined as “the distinctive property of a complex sound”, and my own interest in unusual timbres goes back to a childhood fascination with those corrugated plastic tubes which produce a variable, high-pitched drone when whirled over the head. The principal characteristic of that sound is the purity of its tone, a quality also found in electronic music, of course, but that purity was known hundreds of years before synthesizers in the music produced by glass instruments. This post isn’t intended as a detailed history of the world of glass instruments and glass music, the subject is bigger than you might imagine. Consider this an aperitif, and an account of the solving of a nagging musical mystery.

The conundrum begins when I returned from Paris two years ago with a DVD of Cocteau’s Le Testament d’Orphée, a film unavailable on disc at that time in the UK. The French connection here is an appropriate one, as will become evident. One of the many motifs in the film is the recurrent image of a hibiscus flower given to Cocteau by actor Edouard Dermithe. Cocteau carries the flower with him in subsequent scenes and whenever it’s shown in close-up a peculiar musical signature of three short notes is played. I thought at first this might be an electronic sound but there seemed to be no way to find out for sure. It transpires that the answer was hiding in plain sight all the time but the roundabout discovery has taken me into areas I might otherwise have missed. Whatever the solution, I was sufficiently intrigued to sample it and make it the text (SMS) ringtone for my phone.

The next piece of the puzzle was also film-related and came with the acquisition of a Ravi Shankar album, Transmigration Macabre. This short work was recorded in 1967 as the score for a British “art film”, Viola, which is sufficiently obscure to be absent from IMDB’s database. The second track on the album, Fantasy, was a revelation; in place of sitar, the whole piece is played on the same instrument which was used to create the Cocteau sound…but what was it? My copy was missing the necessary credits so I was left guessing. Was it some strange Indian keyboard? Something played through a ring modulator? Mentioning this mystery to my good friend Gav—he of the Metabolist vinyl, Igor Wakhévitch albums, vast Jandek obsession, and the only person I know who might care about this kind of pressing issue, never mind be able to solve it—prompted the suggestion that the instrument might be a glass harmonica (below). Well yes and no; the sound of a glass harmonica (or hydrocrystalophone) is close but has a higher register which lacks the depth of the Cocteau/Shankar instrument. Björk used one for a track on Homogenic and as an instrument it’s certainly unusual and fascinating. Contemporary models are based on Benjamin Franklin’s treadle-operated machine which turned the familiar arrangement of tuned wine glasses or “glass harp” (something Björk has also used) into a proper musical instrument. Franklin’s machine uses a foot-powered treadle to turn an iron spindle holding 37 nested bowls; the bowls are soaked with water and wet fingers applied to the bowl edges to create the sounds. The unique timbres produced by the instrument aren’t so surprising to an audience familiar with electronic sounds but were novel enough in the 18th and 19th century to inspire rumours of the instrument causing madness in players and listeners. Wikipedia has a wonderful example of glass harmonica playing which demonstrates its ethereal quality. There’s something very magical about sounds produced by non-electronic means which yet seem so otherworldly; theremins can sound shrill and graceless in comparison. That Wikipedia page also contains the solution to my musical mystery but the answer for me came via a different source.

left: Structures Sonores No. 4 by Lasry Baschet; right: La Marche de l’Empereur by Emilie Simon.

Discussion of the Cocteau/Shankar question prompted the remembrance of another soundtrack with a similar quality, a theme for a long-running TV programme for British schools called Picture Box. The programme itself was undistinguished (short films from around the world) but Gav and I had always been intrigued by the strange title music which accompanied film of a spinning antique glass case. That title sequence had to be on YouTube, right? Of course it is, together with the reminiscences of people traumatised when they were kids by the “scary” title music. And this was indeed the Cocteau/Shankar instrument! A quick jump to TV Cream supplied the vital details: the theme was Manege from Structures Sonores No. 4 by Lasry Baschet, a 10-inch vinyl release from the 1960s on Disques Bam. So the instrument in question was revealed as—voila!—the Cristal Baschet or Cristal as it’s now known. Sure enough, looking again at the opening credits of the Cocteau film, Lasry Baschet are mentioned for their “Structures Sonores”. Georges Auric is the credited music composer yet having watched the film again recently I noticed brief snatches of Cristal music in two scenes. The Lasry component of Lasry Baschet was Jacques and Yvonne Lasry, two Cristal players and composers, while Baschet was Bernard and François Baschet, a pair of inventors who developed the instrument in 1952. “For 150 years,” François Baschet said in a 1962 TIME interview, “the only instruments that have been invented have been the saxophone, the musical saw and concrete and electronic music. Why?” Why, indeed. The Cristal was one of their answers to that question. Contemporary Cristal player Thomas Bloch describes the instrument:

The Cristal Baschet (sometimes called Crystal Organ and in English, Crystal Baschet) is composed of 54 chromatically tuned glass rods, rubbed with wet fingers. So, it is close to the Glassharmonica. But in the Cristal Baschet, the vibration of the glass is passed on to the heavy block of metal by a metal stem whose variable length determines the frequency (the note). Amplification is obtained by fiberglass cones fixed on wood and by a tall cut out metal part, in the shape of a flame. “Whiskers”, placed under the instrument, to the right, increase the sound power of high-pitched sounds.

A modern Cristal from the player’s side.

The original glass rod “keyboard” was vertical which must have made playing difficult. This was changed to a horizontal arrangement in 1970. It’s the combination of metal and glass that gives the instrument its distinctive timbre, with the large metal amplifying cones adding the tonal richness which the glass harmonica lacks. This page notes its use on the Shankar album and, showing again the attraction for those wanting distinctive soundtracks, it transpires that original Doctor Who producer Verity Lambert had been eager in 1963 to commission Lasry Baschet to create a theme for the BBC’s new science fiction series. The idea was dropped when negotiations proved difficult so Ron Grainer and Delia Derbyshire (the subject of an earlier post) were called in to create their now-famous theme tune.

Thomas Bloch with one of his Cristals.

The Cristal is still in use today, with Thomas Bloch and Michel Deneuve being two of its principal virtuosi. Bloch also plays the glass harmonica and that other fine example of Francophone ethereality, the Ondes Martenot, and has a great set of YouTube performances including this multi-Cristal concert. France is certainly a country which enjoys these kinds of sound and all the main players of the Cristal seem to be French. It’s significant that the sole example of glass instrumentation on Gravikords, Whirlies & Pyrophones: Experimental Musical Instruments, a 1996 book and CD documenting unusual instruments, was by Jean-Claude Chapuis, another glass virtuoso who also plays the Cristal. It’s significant too that the Cristal is most widely-known for its use in soundtracks. This is often the fate of new or experimental instruments; Oskar Sala’s Trautonium is permanently linked to Alfred Hitchcock after it was used to generate some of the sounds for The Birds. And I was reading recently about the Hang, a metal bowl used by Cliff Martinez in his score for Steven Soderbergh’s Solaris. Emilie Simon’s marvellous, award-winning score for the original (French) release of March of the Penguins (2005) featured Thomas Bloch playing his Cristal, glass harmonica and Ondes Martenot. (Simon’s score was deemed by Hollywood to be too weird so the film was re-scored for its American incarnation.)

All this Cristalography leaves little room for an examination of other glass musicians or music, some of whom are considerably more avant garde (and often less harmonious) in their approach. As I said, it’s a big field but mention should at least be made of The Glass World of Anna Lockwood (1970) (later Annea Lockwood), a collection of atonal scrapes, shrieks and clangs produced by various pieces of glass, including wine glasses. Then there’s Angus Maclaurin’s excellent Glass Music (2000), a unique work which Pitchfork called “an album of beautiful claustrophobia”. And Harry Partch, of course, with his Cloud Chamber Bowls. Lastly, minimalist composer Daniel Lentz wrote a stunning wine glass composition, Lascaux, which has recently been reissued on CD. An earlier version of that piece required the glasses to be filled with wine, not water, and for the players to drink the wine at various moments during the perfomance; this would alter the sound of the instruments and affect their playing.

Much of this activity, you’ll note, is lodged firmly at the “serious”, classical end of the musical spectrum, despite the efforts of Björk and Damon Albarn (a Cristal fan apparently) to broaden musical horizons. We’re still awaiting the Joanna Newsom of the Cristal, someone who can take the instrument as their own and lift it away from the classical repertoire and the realm of soundtrack novelty. Throw away your guitars, boys and girls, the crystal world has much more to offer.

Thanks to Gav for his invaluable record collection and assistance with this piece.

Further listening:
• Difference Tone: A Cristal Concert | Streaming audio at Archive.org

Previously on { feuilleton }
• A cluster of Cluster
• Max Eastley’s musical sculptures
• The Avant Garde Project
• White Noise: Electric Storms, Radiophonics and the Delian Mode
• Chrome: Perfumed Metal
• Exuma: Obeah men and the voodoo groove
• Metabolist: Goatmanauts, Drömm-heads and the Zuehl Axis
• The Ondes Martenot
• La Villa Santo Sospir by Jean Cocteau
• The music of Igor Wakhévitch

A follow-up to last year’s list. Seeing as Joy Division are very much in the news at the moment with the release of Control and the re-issue of the albums, I thought a post-punk theme would be appropriate. The period which immediately followed punk in the late Seventies saw a lot of doom being imported into what was then still a proper alternative to the mainstream of popular music. This trend quickly ossified into the distinct and far less adventurous genres of goth and post Throbbing Gristle/Cabaret Voltaire industrial but between 1978 and 1982 everything was in a state of fascinating flux.

Hamburger Lady (1978) by Throbbing Gristle.
TG’s heart-warming ode to a burns victim.

6am (1979) by Thomas Leer & Robert Rental.
Leer and Rental’s The Bridge album was originally one of the few none-Throbbing Gristle releases on TG’s Industrial label, one half songs, the other moody electronic instrumentals. 6am perfectly conjures a picture of empty streets at dawn and sounds like a precursor of Ennio Morricone’s score for The Thing.

Bela Lugosi’s Dead (1979) by Bauhaus.
The first Bauhaus single and the only song of theirs I liked. Put to great use at the beginning of the otherwise pretty risible The Hunger.

Day Of The Lords (1979) by Joy Division.
If anything shows that Ian Curtis was a Romantic in the 19th century sense, it’s this grandiose wallow in the atrocities of history. “Where will it end?”

James Whale (1980) by Tuxedomoon.
Church bells toll and a lonely violin shrieks for the director of the Universal Frankenstein films.

Halloween (1981) by Siouxsie & the Banshees.
With a title like that, how could it not be included here?

Goo Goo Muck (1981) by The Cramps.
Always superior collagists of rockabilly weirdness and early garage riffs, The Cramps started out in the horror camp (“camp” being a big part of their act) with the Gravest Hits EP. Goo Goo Muck was a cover of a great single by (I kid not) Ronnie Cook & the Gaylads. “When the sun goes down and the moon comes up / I turn into a teenage goo goo muck.”

Raising The Count (1981) by Cabaret Voltaire.
An obscure moment of resurrection originally on the Rough Trade C81 cassette compilation from the NME.

Gregouka (1982) by 23 Skidoo.
Gregorian monks meet Moroccan pipes and drums with the result sounding like a voodoo ceremony taking place in cathedral catacombs.

The Litanies Of Satan (1982) by Diamanda Galás.
The formidable Ms Galás was part of last year’s list and her first album is just as hair-raising as her later works. The second part is the marvellously titled Wild Women With Steak-knives (The Homicidal Love Song For Solo Scream).

Happy Halloween!

Previously on { feuilleton }
• White Noise: Electric Storms, Radiophonics and the Delian Mode
• The Séance at Hobs Lane
• A playlist for Halloween
• Ghost Box

The Mercury Theatre on the air.

Being a long-time fan of both HG Wells and Orson Welles, the latter’s radio production of War of the Worlds with the Mercury Theatre group has always held a special fascination. This was staged sixty-nine years ago today, October 30th, 1938, and famously caused panic among listeners who missed the opening and believed they were hearing genuine news reports of an alien invasion. I’ve often listened to the rather crude recording of the play around this time of year, having owned that recording on vinyl, cassette tape and CD. These days you don’t have to buy it, you can head over to Archive.org or this Mercury Theatre page and grab an mp3 to discover what all the fuss was about. The recording may be crude but the presentation still strikes me as decades ahead of its time, with a very astute sense of how ordinary people behave when faced with the news media. I’ve always loved the attention to detail, such as the moment when the man who’s been interviewed at the crash site wants to carry on talking and the interviewer has to shut him up. That same verisimilitude was carried over to the newsreel footage in Citizen Kane (which was pretty much a Mercury production for cinema) and it was those moments in the radio play which helped encourage people to think that what they were hearing was real, not drama.

Screenwriter Howard Koch, who later polished the rudimentary draft script that became Casablanca, is credited as writer of the play but the adaptation was a group effort according to Koch in his book The Panic Broadcast (1970). The idea of presenting Wells’s story as a series of news bulletins came from Orson Welles and producer John Houseman, with Koch scripting the scenes and dialogue. Most of the other Mercury adaptations took a more traditional approach and if you want some spooky listening for Halloween I’d suggest you try their version of Dracula, also from 1938. The story is severely truncated, of course, but Agnes Moorehead is very impressive as Mina, there’s some remarkable music from Bernard Herrmann and Welles plays both Arthur Seward and the sinister Count.

Previously on { feuilleton }
• Alexandre Alexeieff and Claire Parker
• The Door in the Wall
• Voodoo Macbeth
• War of the Worlds book covers

Séance, 2001 version.

Drew Mulholland, aka Mount Vernon Arts Lab (also Mount Vernon Astral Temple and Black Noise…), has joined forces recently with the masterful Ghost Box collective, purveyors of finely-crafted and frequently creepy electronica. MVAL’s 2001 release, The Séance at Hobs Lane, is now Ghost Box release no. 9 and comes repackaged in their Pelican Books-derived livery. Inspired by (among other things) Quatermass and the Pit, Séance makes a good companion to the creepiest of the Ghost Box releases to date, Ouroborindra by Eric Zann. Further points us to Mark Pilkington’s 2001 interview with MVAL for Fortean Times.

Previously on { feuilleton }
• Exuma: Obeah men and the voodoo groove
• New Delia Derbyshire
• The man who saw tomorrow
• A playlist for Halloween
• Ghost Box

Do Wah Nanny by Exuma (Kama Sutra LP, 1971).

I came down on a lightning bolt
Nine months in my Mama’s belly.
When I was born, the midwife scream and shout,
I had fire crystals coming out of my mouth.
I’m Exuma, I’m the Obeah Man!

So you’ve listened to Dr John’s Gris-Gris over and over and become addicted to its swampy, voodoo-inflected psychedelia. Where to go next? Dr John’s subsequent career isn’t much help even though he dallied with voodoo themes on his next couple of albums; nothing there quite achieves the distinctive flavour (dare we say “gumbo”?) of his first album. Praise Dambala, then, for Exuma, whose career was launched on the back of Dr John’s success but who often manages to sound more “authentic” (whatever that means) than the New Orleans maestro. These are recording studio confections so authenticity doesn’t really enter into it even though both artists strive to sound like feathered and beaded voodoo-priests lifting the curtain on their spooky rituals.

Screamin’ Jay Hawkins was one of the first to go this route in the 1950s, albeit in a more comical fashion, with I Put A Spell On You (1956) and the very swampy Alligator Wine (1958). The latter wasn’t written by some chicken-sacrificing Baron Samedi but by Leiber and Stoller, a pair of Jewish boys in New York City. Mac Rebennack also started out doing rock’n’roll novelty records, among them Bad Neighborhood by Ronnie & the Delinquents and Morgus The Magnificent by Morgus & the 3 Ghouls. His new persona of Dr John (full designation: Dr John Creaux, the Night Tripper) was taken wholesale from Robert Tallant’s Voodoo in New Orleans (1946), a book which features a chapter detailing the exploits of the original voodoo chieftain of that name, and whose text includes a number of the songs and chants (including the classic I Walk on Guilded Splinters) adapted by Rebennack for Gris-Gris. His debut album sounds like it was recorded in some deconsecrated church in a New Orleans swamp but was actually created between very mundane pop sessions at Phil Spector’s Los Angeles studio with other session musician friends. Which brings us to Exuma. But who was Exuma? Perfect Sound Forever asked the same question:

Who was Exuma?

• He was a spirit who came from a planet, now extinct, brought to us on a lightning bolt, who had communed with Charon, the ferryman of the River Styx and Vodun priests. When he informed the world of his travels and even warned of Armageddon, he left the Earth, perhaps tiring of the corporeal and moving to the ethereal.

• He was born McFarlane Anthony McKay on Cat Island in the Bahamas in the early 1940’s. He then relocated to New York, to study architecture at the age of 17. He ran out of money for his studies and in 1962, participated in folk music hootenannies. Gaining confidence, he started a group called Tony McKay and the Islanders. He also was in a show called A Little of This ’n’ That in 1965, along with Richie Havens.

• He was a marketing nightmare. Who knew how to peg him? Finding his records has never been an easy task. Often, through dint of color, he was placed in the Soul or R&B bin, even though his music, while soulful, does not belong in either. When his first album was released in 1970, there were sections for music of other countries, however, since he lived in New York and recorded for Mercury, it may have looked out of place there. His music was not Ska or Reggae. He was a contemporary of Bob Dylan’s and Peter Paul and Mary, even playing the Café Wha? and the Bitter End in Greenwich Village, but his music wasn’t quite from the same branch of Folk singing as Dylan, Woody Guthrie or Ramblin’ Jack Elliott. His albums couldn’t be placed in Rock; besides, who would get it if it was put there?

All of the above answers are, in varying degrees, “correct.”

Continues here. Typically with fugitive culture of this kind there isn’t much information around but there’s another appreciation of Exuma’s talents here. As with much black music there’s a political dimension also, despite the magickal doodlings. On Fire in the Hole from the second album, Exuma sings “You can’t build a nation off of bloodshed and expect the blood not to stain the land.” The reference originally would have been to the Vietnam War but that line and others can’t help but have a resonance today.

McFarlane Anthony McKay left the planet Earth in 1997 but happily his early albums are all available on CD. If you’re feeling unfulfilled by current servings of musical minestrone get yourself down to the swamp for a dose of gumbo, authentic or not.

Exuma (LP Mercury 1970, CD TRC 1993)
Exuma II (LP Mercury 1970, CD TRC 1993)
Do Wah Nanny (LP Kama Sutra 1971, CD Castle 1993)
Snake (LP Kama Sutra 1972, CD Castle 1993)
Reincarnation (LP Kama Sutra 1972, CD Castle 1993)
Life (LP Buddah 1973, CD Castle 1993)
Penny Sausage (Inagua 1980)
Going to Cat Island (??)
Universal Exuma (??)
Rude Boy (ROIR 1986) (originally released as Street Life)

Previously on { feuilleton }
• Metabolist: Goatmanauts, Drömm-heads and the Zuehl Axis
• A playlist for Halloween
• Ghost Box
• Voodoo Macbeth
• Davy Jones

In my obsession with all things Orson Welles, his 1936 production of Macbeth holds a special fascination, partly for being my favourite Shakespeare play, and partly for the curiosity of its production—an all-black cast that included genuine Haitian drummers who famously claimed to have drummed a Broadway critic to death after he gave the play a hostile review. The De La Warr Pavilion in Bexhill-on-Sea is hosting an art event based on Welles’ production.

In 1936, whilst the UK was celebrating the new De La Warr Pavilion, and exciting artistic movement was reaching its close in New York—the Harlem Renaissance. A significant event within of this movement was an all-black African American version of Macbeth, presented by The Federal Theatre Project at the New Lafayette Theatre, Harlem and directed by writer and actor Orson Welles. This production became known as ‘Voodoo Macbeth‘.

There are many things that were remarkable about this unique and innovative project. The play was one of the first explorations of a modern and diasporic spin on the Shakespearian tale. It was also the point at which Welles was introduced to John Houseman, which then led to the formation of the Mercury Theatre Company that produced seminal works such as the War of the Worlds and Citizen Kane. Furthermore, the ‘Voodoo Macbeth‘ production displayed visual and aural motifs using lighting, stage design and overlapping sound which became signature elements to Welles’s later film projects.

The essence, spirit, and cross-artform experimentality of ‘Voodoo Macbeth‘ is the basis for a contemporary art, film and performance season at the De La Warr Pavilion and has been named after the production. This unique project looks at the historical and contemporary dialogue that Welles’s work had and still has with performance, film and visual art.

The curatorial concept of the De La Warr Pavilion’s exhibition Voodoo Macbeth focuses on the debate and the ideas around Welles’s unique and defining aesthetic which continues to attract much critical attention. The exhibition suggests that Welles’s approach has informed the work of many contemporary artists working in film today.

Both the historical and contemporary context of Voodoo Macbeth are explored within the exhibition and wider season of events. Original works by Orson Welles are presented alongside those of his contemporaries including Jean Cocteau, Jacques Tourneur and Lee Miller. These artists were working with film and photography during the period of the 1940s onwards and have a shared concern in exploring visual ideas and motifs around the idea of an ‘expansive frame’. As artists, they blurred the boundaries between visual art, theatre, literature and film, to produce lyrical and poetic visual works.

Work by contemporary artists within the exhibition have been selected on the basis that their work embodies the artistic narrative and the spirituality of Welles’s use of light, dark and spatial composition. The exhibition includes work by Phyllis Baldino, Glenn Ligon, Steve McQueen, Mitra Tabrizian and Kara Walker. In this context, Voodoo Macbeth explores how, for artists today, the genre and its relationship to installation practice in performance, film, sound and visual art is an important part of the process. Importantly, they do not mimic the formalist structure of film, painting and sound but endeavour to embed these works with elements of popular culture, critique and humour. Like Welles, who was a masterful story teller, these artists have developed works which take on the character of an intimate 21st century tale. Unlike Welles, these tales are tailor-made, for a gallery audience to explore and enjoy.

Produced by the De La Warr Pavilion in association with Brighton Photo Biennial and curated by associate curator David A Bailey in collaboration with BPB curator 2006 Gilane Tawadros.
The Galleries are open 10am–6pm except on Christmas Eve (closing
at 5pm), Christmas Day (closed all day) and New Year’s Eve (closing at 3pm). Free.

Voodoo Macbeth, Oct 7th–Jan 7th.

The Voodoo Macbeth exhibition is a part of the Brighton Photo Biennial, for more details on the BPB please visit their website www.bpb.org.uk, or contact them via the details below.
Biennial Office
University of Brighton
Grand Parade
Brighton BN2 0JY

Tel: +44 (01)273 643 052
Email: mail@bpb.org.uk

No, not the dreadful singer from The Monkees but he of the undersea locker and also the new villain in Pirates of the Caribbean: Dead Man’s Chest. Bill Nighy plays this splendidly-designed character, with the assistance of some CGI to get those tentacles working. I’ve still not seen the first film but the look of this makes me more interested in the series as a whole.

Aside from William Hope Hodgson’s sea tales, the pirates plus voodoo/Sargasso Sea angle has rarely been exploited properly in fiction. Tim Powers had a go in On Stranger Tides but the results fell rather flat. In film there’s been hardly anything apart from the Hammer oddity The Lost Continent (1968), based on Uncharted Seas, a Dennis Wheatley potboiler that plundered Hodgson’s Sargasso Sea stories. The new Pirates film may be about to amend this situation; Davy Jones looks like something dreamed up after a heavy diet of Hodgson and HP Lovecraft.

Today is the 50th anniversary of the death of one of my favourite artists, Austin Osman Spare.

Like many people in the 1970s, I was introduced to the work of Austin Spare by Man, Myth and Magic, a seven volume “illustrated encyclopedia of the supernatural” published weekly in 120 112 parts by Purnell. My mother was a Dennis Wheatley fan so we had a couple of occult paperbacks in the house, among them one of William Seabrook’s accounts of voodoo in Haiti and a copy of Richard Cavendish’s wonderful magical primer, The Black Arts, (later retitled The Magical Arts). Cavendish had been chosen as editor of Man, Myth and Magic and included occultist and writer Kenneth Grant on his editorial staff, a decision that gave the book’s producers access to Grant’s collection of Spare pictures. In a rather bold move, they launched Man, Myth and Magic in 1970 with a detail of a Spare drawing on the cover, a work often referred to as The Elemental although the authoritative Spare collection, Zos Speaks has it titled as The Vampires are Coming. It’s a shame that AOS didn’t live for a few more years to see this; after labouring in poverty and obscurity for most of his life he would have found his work flooding Britain, with this first issue on sale all over the country and the cover picture being pasted on billboards and sold as posters. It’s possible there were even television adverts for the book (although I don’t recall any), since there usually were for expensive part works like this.

Spare was born in London in 1886 and like many other artists from the 19th and early 20th century had come back into favour thanks to the attentions of a new generation with an interest in mysticism and decadence. An Aubrey Beardsley renaissance that began in the mid-Sixties (Spare knew Beardsley’s sister, Mabel, and drew a portrait of her) pulled lesser-known artists into its orbit like Harry Clarke, (who Spare published in his magazine The Golden Hind) and Félicien Rops. Man, Myth and Magic was marketed as much at the hippie youth culture as at people with a vague occult interest like my mother; that first issue probably put Spare’s work before more people in a single day than had seen his work in his entire lifetime.

After the part work Man, Myth and Magic had been running for a while, the first six issues were gathered together and sold as a bound book and it was one of these volumes that my mother bought. Eventually that book and all the other occult titles in the house ended up in my possession. The “elemental” picture wasn’t used on the book cover but was reproduced inside in black and white as illustration for an essay by Kenneth Grant on “Atavisms”. Grant very commendably had used his position as advisor on this high-profile publication to talk up Spare as much as possible, and devoted half the article to him. At the time I didn’t quite understand what exactly “resurgent atavisms” were supposed to be but the combination of those strange words and the three Spare pictures accompanying the article (plus others elsewhere in the book) made a profound impression. Unfortunately this was all I knew of the artist for some time until subsequent scouring of local libraries turned up more of his drawings in occult encyclopedias. Eventually I started to collect Grant’s own rather bewildering magical treatises, most of which involve some discussion of Spare’s techniques of sigil magic and include reproductions of paintings and drawings.

Looking back now it’s interesting to see how much my image of Spare as a person has altered over the course of thirty years. Grant’s discussion of magic in any context tends to play up the Lovecraftian dimension of the subject, presenting a world of serious, if not downright dangerous, occult experiment where people frequently lose their reason or their lives to malign elemental forces. As a result, he invariably gives a rather one-sided picture of Spare, presenting him as a baleful magus a world away from Aleister Crowley’s often playful and witty persona. This view can be reinforced in many of Spare’s self-portraits whereas Crowley’s reputation as “the wickedest man in the world” tends to be undermined by photographs of him in later life as a genial old duffer, albeit one with a formidable heroin habit and a talent for ruining the lives of those around him. The sinister side of Spare was only ameliorated for me with the publication of Zos Speaks in 1998 which includes lengthy extracts from Kenneth Grant’s diaries recounting their meetings in London shortly after the end of the Second World War. Finally AOS was revealed as a human being, and a very warm and friendly one at that. This doesn’t diminish the power of his work but at last he seemed like someone you might share a drink with in one of his favourite pubs.

Self-portrait (1907).

Despite his considerable talents as an artist, the art world has never known what to do with Austin Osman Spare. Just as MC Escher is lauded by mathematicians and physicists while being ignored in art histories, so Spare has a substantial reputation in the occult world but his work as an artist has been continually undervalued. The contemporary art world (much like the contemporary literary world) resents an expressive imagination and they especially resent individuals who won’t fit the neat procession of their established history. Galleries and curators have spent decades happily supporting inferior work with bogus justifications but seem to baulk when asked to consider Spare’s work as being the product of an elaborate and seriously-felt philosophical system. I’ve a great respect for V&A curator Stephen Calloway but his comment here about Spare in an exhibition catalogue is a typical reaction:

In the years following Beardsley’s death, Spare was one of the most promising younger artists and made a number of exquisitely detailed drawings in a Beardsleyesque manner. He later became influenced by spiritualism (sic) and perhaps also by drugs, and turned to making “automatic” drawings, which though spirited from time to time, and perhaps somewhat accidentally expressive, are generally rather poor things compared with his fine early works.*

Occult matters aside, what I value in Spare’s work is his uniqueness of vision, exceptional draughtsmanship and a rare ability to produce a drawing or painting where the quality of distinct “otherness” is so pronounced you can’t help but feel that the image of something genuinely non-human had been captured on paper or board. Spare suffered by falling out of fashion and by not being attached to any trend other than the vague Symbolist style he began with. The qualities for which we value him now could be connected to voguish occultism prior to the First World War but as the century progressed only Surrealism would have had any time for his unique imagination. Had his work been shown at the London International Surrealist Exhibition in 1936 his fortunes might have been different but by this time he had turned his back on an indifferent art world, concerning himself with his private work and studies while sketching his South London neighbours to make money.

Happily a cottage industry has emerged devoted to keeping his works in print, Fulgur Limited having produced some handsome editions with excellent reproductions. However, this still tends to limit his work to aficionados. Fifty years after his death I’d much prefer to see Taschen produce an introduction to his work for a wider audience. Genuine vision is always in demand, whatever age it comes from.

* High Art and Low Life: ‘The Studio’ and the fin de siècle (1993).