Exuma – { feuilleton }

Occult rock: The Devil Rides In

The Devil rode in at the weekend on three shiny compact discs crammed with Satanic psychedelia and the pentagram-branded rock music of the early 1970s: 55 tracks in all. I’d been hoping for some time that an enterprising anthologist might put together an officially-sanctioned collection like the series of mixes compiled by The Ghost of the Weed Garden. Cherry Red Records are ideal candidates for the task, having distinguished themselves in recent years with a series of multi-disc compilations that mine specific periods of British music: psychedelia, heavy rock, folk, punk, reggae, post-punk, experimental electronics, electro-pop, and so on. The Devil Rides In bears a subtitle that ties the collection to the prime years of the Occult Revival, “Spellbinding Satanic Magick & The Rockult 1966–1974”, a period when the Aquarian transcendence of the hippy world was jostling with darker trends in the media landscape. 1967 was the year the Beatles put Aleister Crowley on the cover of the Sgt Pepper album; it was also the year that Hammer were filming their first Dennis Wheatley adaptation, The Devil Rides Out. The song of the same name by Icarus appears on the second disc of this compilation, a single intended to capitalise on the publicity generated by the film. For all the serious occult interest that flourished during by this period many of the cultural associations were frivolous or superficial ones, either cash-ins like the Icarus single or exploitations by those who followed in Dennis Wheatley’s wake. Serious occultists no doubt abhorred the exploitation but it helped create a market for Man, Myth and Magic magazine, and for all the reprints of grimoires and other magical texts that were appearing in paperback for the first time. I’ve always enjoyed the frivolous side of the Occult Revival, probably because I grew up surrounded by it. Without Ace of Wands and Catweazle on the TV I might not have been so interested in my mother’s small collection of occult paperbacks, or gravitated eventually to the Religion and Spirituality shelves of the local library.

The Devil Rides In was conceived, designed and annotated by Martin Callomon, working here under the “Cally” pseudonym he uses for many of his activities. The accompanying booklet is evidence of a labour of love, the detailed notes being illustrated throughout with Occult Revival ephemera: film posters and magazines (the inevitable Man, Myth & Magic), also plenty of paperback covers which tend towards the lurid and exploitational end of the magical spectrum (the inevitable Dennis Wheatley). Cherry Red always take care with their sleeve notes but Cally’s booklet design has gone to considerable lengths to track down many obscure book covers, some of which I’d not seen before. The same diligence applies to the music, with the proviso that compilations are often restrained by the hazards of licensing law. There’s a track list on the Cherry Red page but this doesn’t tell you that the collection is divided into eight themed sections:

1) Buried Underground
2) Phantom Sabbaths
3) Popular Satanism
4) She Devils
5) Folk Devils
6) Evil Jazz
7) Beelzefunk
8) Let’s All Chant

Many of the selections on the first disc are the kinds of songs I’d usually avoid outside this collection, the lumbering heavy rock that filled the Vertigo catalogue for the first half of the 1970s. But groups that you wouldn’t want to hear at album length become palatable when placed in a context such as this.

Among the immediate highlights I’d pick Race With The Devil by The Gun, already a favourite of mine by the group that launched Roger Dean’s career as a cover artist; Black Mass by Jason Crest, a psychedelic B-side whose subject matter and high-pitched wailing is a precursor of the heavy-metal future; and the perennially popular Come To The Sabbat by Black Widow. A few of the selections have been chosen more for their name than anything else, something I’m okay with so long as the choices are good ones. Cozy Powell’s Dance With The Devil, for example, is a drum-led instrumental with a musical theme swiped from Jimi Hendrix; it has nothing at all to do with the Devil but it’s still a great piece of music which was also a surprise UK chart hit in 1973. More of a reach is Magic Potion by The Open Mind, a song about psychedelic drugs not witches’ brews. I included this one on one of my psychedelic mixes so I can tolerate its presence here. Less tolerable is Long Black Magic Night by Jacula, an Italian prog band whose contribution features Vittoria Lo Turco as “Fiamma Dallo Spirito” stuck in one channel of the stereo mix where she intones monotonously in very poor English; the cumulative effect is diabolical in the wrong way. And I would have prefered Julie Driscoll’s long, slow version of Season Of The Witch instead of Sandie Shaw squeaking her way through Sympathy For The Devil. But you can’t always get what you want, as Mick Jagger reminds us elsewhere, something which is especially true of compilation albums.

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A playlist for Halloween: Voodoo!

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 for the duration of the album 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 final 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 other pieces.

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 tire 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

Voo-doo: Hoochie Coochie and the Creative Spirit

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

Cristalophonics: searching for the Cocteau sound

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”. 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 glass instrumentation 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 discovery 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 that was used to create the Cocteau sound…but what was it? My mp3 files were lacking 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 we also learn 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 that 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 performance; 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 the Internet Archive

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

The Séance at Hobs Lane

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