folk song

Artists filmed, young and old, and the most obscure Bob Dylan cover ever

~ Frank Hudson ~ Leave a comment

I have a fair number of “started” to “nearly-finished” musical pieces, but I for various reasons I’ve not been ready to release one for a week or so. This of course is a weird expectation on my part – it’s not normal to present original music that rapidly. Today is a day with a quiet studio space available where I could work on more, and yet here I am at a computer keyboard typing this.

I spent the weekend oddly enough watching two documentaries made over 60 years apart on people doing visual art. Both gave me resonances compelling me to write about them. The first I watched was a 40-minute piece directed by Ken Russell, first shown on the BBC in 1962, Pop Goes the Easel.

I was led to this film by reading a short excerpt from American history professor Sean Wilentz’s new Bob Dylan biography covering the bard’s early performing years. This is essentially the period covered in the recent Dylan Hollywood biopic, but the level of detail and narrative appears to be at the more granular level a book provides. In the excerpt, Wilentz recounts Dylan’s first trip to the UK in 1962, ostensibly to take a featured acting role in an original TV drama. Turned out Dylan was a washout as a conventional actor, so the teleplay was rejiggered to make him a folk singer who sang some songs, a role that he must have been entirely convincing in, though no video survives. While there, Dylan did what visiting American folk singers habitually did in those days, he absorbed Martin Carthy’s arrangements of a couple of British Isles folk tunes and fashioned them into his own songs.*  For habitation, he had to put up with staying in the London flat of a beautiful young woman, an artist named Pauline Boty. Wilentz figures that Dylan got a song out of that too, a somewhat awkward song about a somewhat awkward affair, lashed to a floating-between-lyrics folk tune that I know as “Lily of the West.” **

Wilentz mentions the artist Boty had been in a documentary about young artists, and I found Russell’s Pop Goes the Easel  online here to watch.  After the tweed-suited and stiff to the point of parody series host intro,*** the film starts with the only artist in the movie I knew anything about before this month, Peter Blake. Blake is found, slightly chunky, closely approaching 30, bearded, dressed in work clothes, sawing on a door (I cannot help but make the Blakean pun that he’s cleansing the doors of perception, to be what they are: infinite). We are then led to a pair of younger, good-looking men of the narrow tie and nicotine milieu, who like Blake are making Pop Art out of the commercial detritus of contemporary culture: comics, SciFi prognostications, movie and pre-Beatles pop stars. Like Blake, we see them making their art and earnestly talking their gallery catalog place cards about it. Intercut are scenes of them cavorting in a clearly French Nouvelle Vague way about London and at a circus midway. Among these three young men, a beautiful woman also appears as part of the group, and the documentary’s final segment lets us know she’s the fourth artist. This is Boty.

All these 20-somethings are a bit self-consciously playing roles, but Boty is better at it, easily more charismatic. One quickly sees how she achieved the sobriquet “The Wimbledon Bardot” – but here’s the punch-line, the kicker: her artwork is also easily the equal of the three men. Not to slight those men, all of whom are clearly serious  as the French would say about their art, and all of whom would be still making art into their eighties and into our current century. Boty though died Keats-like at 28 – her illness, cancer, a few years after this film was made. Maybe less than two-dozen of her art works survive. The film doesn’t show this of course, no more than Russell’s film knows it’s being made within a year of when Bob Dylan revolutionized song-lyrics or the Beatles made self-contained quartet bands of young artists a model to follow. But we as modern watchers are able to appreciate the unheard music on that black & white TV Grecian Urn as we hear the films found sound-track of pop music hits from the “decade” of the early 1960s that happened before The Sixties™.

Only around a couple dozen of Pauline Boty’s art works are known to have survived. Some of her early work used stained glass, and here are two examples.

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And then the next day of the weekend, I watched Who Is Martin Mull,  a long-story-about-how-it-got made documentary about the singer/comedian/actor/visual artist Mull. In place of Ken Russell we have a work helmed by Bob Saget, a club comic and actor who admired Mull’s work. Apparently filmed over a period of years with extensive interviews and scenes of a 70-something Mull in his home studio working on his visual art, as well as testimony from friends and family about Mull’s character and achievements. Then in 2020 Saget unexpectedly died from a lonely hotel room closed-head-trauma injury after a fall on tour. Then in 2024, subject Mull died at age 80. From subsequent efforts of others, the film about a dead “cult figure” class actor made by younger sort-of-famous comic was completed this year. That’s remarkable, but it would generally promise to be either a work of the “you didn’t know all the dirt about” or the “gee, he’s dead, let’s all say nice things about ‘em” sort.

It’s not. It’s tender and relaxed about telling its story, and the story is a man who at the age in life of our British quartet of pop artists, and just four or so years later than them, graduated from a prestigious American art school. Just like the Pop/Easel  artists, this American’s work seemed to be based on reexamining how we view the world through our commercially infused culture and art. His family, or at least his father, put no value on visual art and artists, and perhaps the US puts less value on art that the UK did or does, but Mull never envisioned the lottery work of trying to establish an artist’s career. As it turns out, he was also musically talented, and the suddenly post-Beatles and Dylan world offered work for musical performers. This is where I knew Mull’s work. In 1970 he had a fluke C&W hit when a gender-playful answer record/parody song of his, “A Girl Called Johnny Cash,”  was recorded by a Nashville singer, and he began to tour himself as “Martin Mull and his Fabulous Furniture.” It was a weird act, but one that you might see reflected in others’ performing acts: Steve Martin, Biff Rose and Leon Redbone, or in other comics who would bring an instrument on stage like the Smothers Brothers, Neil Innes and Eric Idle, or folk musicians who told comic stories like Billy Connolly or even Leo Kottke.

But Mull the performer was his own thing. His act was performed in persona, a smarmy chap who deconstructed the nature of performance and audience expectations. The bit I remember most was his presentation of young white folks getting into the Blues by playing bottleneck slide on a ukulele using a nipple-equipped baby-bottle. The difficulty of the trick? He had to make that inefficient pairing work musically. How well could he make it work? He might be performing it while opening for an act like The Allman Brothers at some early 70s hippie musical ballroom or theater show. Live recordings indicate the joke went over, and the minstrel show critique inside the bit must have been absorbed by some.

After working that act for a decade or so, he transitioned to becoming a comic actor in TV and movies. It paid the bills. He found a happy marriage. Had a kid. Got old. But remember, that’s not the story. His story is an aged-American version of the young UK Pop/Easel  artists in a way. The story is: he is, always was, a visual artist. He paints. He always paints. This might sound – the danger is it sounds – like a “weekend painter,” the hobbyist who paints to relax. But he insists – and the testimony of others in the film buttresses this – his constant internal conviction was: he’s an artist and the other stuff was just a “day job.” The amount of work, the decade after decade length of its effort, the variety and quality of that work, says this is not some vain-glorious affectation.****

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The part that moved me the most? The scenes of Mull gratefully working on his art in his 70s in his studio space. This is inescapable: I think: that’s me – but the possible diagnosis of vain-glory is a differential yet to have all the test results returned for my case. It appears that, at least in general, Mull knew he was good. He did the work to make his work seem skilled to others. I can’t say the same for my own work, which I think has value, and also imperfections.

As my day progressed, I had to know the song Dylan is supposed to have written to visual artist Pauline Boty in 1962, and the surest way for me to know the song is to perform it. “Liverpool Gal”  kept deep cover, even after decades of Dylan instigating the modern Bootleg/Special Edition album. For most of its life it was known by a single obscure performance of it done by a little-known act Lennon & Hyam live for a BBC radio broadcast in 1992. How Lennon & Hyam heard the song is mysterious. It wasn’t until a year ago that a rough performance by its author emerged, taped at a party in Minneapolis by local musician and writer Tony Glover back in 1963. Dylan stumbles on his own lyrics in that recording, and the song differs slightly from the Lennon & Hyam version. I quickly cobbled together a third version and a quick and dirty arrangement for acoustic guitar and my voice of subjective quality. Quickly – my studio-space time was now limited – I did four takes all the way through, the last one was the best I think. I call my interpretation “London Gal” as it dispenses with the appendix of Liverpool origins to a London-set story. Even cutting the final (dispensable) verse in my version, it’s a long song, over 7 minutes, ambling along in its plot like many a traditional folk song. Here it is via an audio player gadget. No gadget seen? Lennon and Hyam didn’t steal it to protect their monopoly position, and Tony Glover has joined the blues-harp choir invisible, but I also offer this highlighted link to hear it via a new tab which will supply its own audio player.

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*For Dylan, “Masters of War” and “Bob Dylan’s Dream”  tunes were copped from “Nottamun Town”  and “Lord Franklin” via Carthy. Paul Simon swiped a guitar arrangement for “Scarborough Fair”  from Carthy on an early Sixties UK trip of his own. The Folk Process is promiscuous.

**Wilentz makes an interesting point: this early Dylan “love or something like it” song is a predecessor to the kind of complex songs about romantic relationships and power-relations that would become a Dylan specialty. This kind of writing seems so embedded in Dylan’s songwriting that it would probably come out anyway, but a moot court case could be made that Boty engendered it.

***Oh, let’s give Huw Wheldon his props: he was a decorated D-Day landing veteran, and as a producer he not only helped introduce Ken Russell, he boosted David Attenborough, and later Sir Kenneth Clark’s mighty Civilization series. His host job was largely to act as a flack-catcher to divert fellow Greatest Generation types from strafing the BBC for giving attention those frivolous young people.

****I gather the fine art world doesn’t truck much with the person who isn’t publicly artist first, not hyphenate – allowed to be an artist who becomes a celebrity, but the reverse is suspect of affectation. And there’s nothing in the film that says Mull did the grants application and hob-nobbing prerequisites for most modern American arts careers. He was AARP age before he had his first small gallery show.

The Hawthorn Tree

~ Frank Hudson ~ 2 Comments

You could put Willa Cather within a group: writers known as novelists who also wrote some worthwhile poetry. I didn’t know she wrote verse, but this poem of thwarted love, “The Hawthorn Tree”  charmed me when I read it in an anthology this summer. Furthermore, I had sense immediately that it wanted to be sung.

Cather’s best-known prose deals with European immigrant pioneers settling in the rural American Great Plains; but though they’ve been recommended to me, I’ve never read her novels.*  Cather’s family moved to Nebraska when she was 9 and she attended college there. After college she moved east, and she lived most of her long life in New York, where she wrote of Nebraska while living far from it – a distance that has fueled many a novel.

willa-cather-when-she-was-a-student-everett

The young Willa Cather in her student days

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“The Hawthorn Tree”  poem doesn’t tell us where it takes place on any state map — it refrains instead on the titular tree somewhere, a location of a tryst between two people that the poem’s voice will tell, and not tell, us about. Since the hawthorn tree is a very widespread species, it’s not a clue about what state or time it occupies – but let’s ask: why is it a hawthorn, not an ash, maple, or apple tree? Perhaps it’s an accident of biography – a specific tree in some incident Cather herself experienced or knew of. I can’t rule that out, but it’s given such importance within this short poem I think the author made a choice to name it.

Here’s a link to the text of Willa Cather’s poem.

As the name implies, a hawthorn has thorny branches, a prickly botanical feature which is a common trope in poems and songs of thwarted love. Likewise, it has blossoms and sweet fruit in season, more reasons for it to be in a love poem. Not knowing Cather’s work, or much detail of her life, I can’t say what she might know about the myths, legends, or herbal-medicine knowledge regarding the hawthorn. I read that it’s a tree sacred to fairies, it’s thought to be a sentinel or guardian of gateways between worlds, and that the fruit can cure a broken heart.**

So, invention or memoir incident? That mystery accompanies the mysteries in this story’s telling. It could be rendering the common folk-song plot of a couple who briefly meet (and perhaps make love) somewhere while out in nature, and who are then parted. Cather could be taken with such folk songs and tales, could be writing her version of that – or it could be autobiographical.***  One other thing: we’ve been exploring poems of the faery world recently, it could be slyly fantastical – the unnamed creature who meets the poem’s singer from out of the mist could be from the faery realm. Cather’s poem happens in spring-time, another marker found in many of the folk-songs – which often start with some variation of “one morning in May” or the like – but Cather’s mysterious tale says its tryst happens in the night-time.

Whatever the exact and unsaid details, the poem had captured my attention, and those references to folk-song elements drove me to write music for it. I used an unusual open tuning here, one called Csus (CGCGCD), and the lower pitch of the tuning and the chord voicings I used caused me to break out my less-used larger-bodied dreadnaught guitar for this one.

I followed Cather’s text for the resulting song, but then at the end of the performance you can hear with the audio player below I adlibbed my own short variation expanding on the mysterious details of the meeting under the hawthorn tree. What ho? There’s no audio player for you? Ah, I have provided a gateway to a dimension that will show the audio player that’s hidden to you, mortal – likely due to the method you’re using to read this blog. Use this hawthorn branch – no, this highlighted link – which will open a new browser tab manifesting its own audio player.

 

 

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*I’m far from well-read regarding novels. Poetry captured me in my youth, and that art meshed so easily with my love for music that I can easily be embarrassed in any literary crowd which takes “literature” to largely mean “fiction.”

**Besides folk-medicine, there’s been some modern pharmaceutical investigation of the hawthorn fruit’s ingredients. This video explains a bit about the hawthorn and the beliefs surrounding it.

***Cather’s love life is not an open book, but her life partner was a woman. The one from the mist who the poem’s voice meets under the hawthorn tree is a “he.” I made a choice not to alter the genders here, perhaps because this spring my home has been full of gender-dynamic visitors and residents. Or perhaps I’m following the example of famous gender-crossing singers like Eric Burdon and Ringo Starr.

The Silver Penny

~ Frank Hudson ~ 1 Comment

I found this strange and deadly little poem in a collection of Walter de la Mare’s children’s poetry. It’s a literary ballad – a poem referencing that style of folk and popular song while not being explicitly designed to be sung. The subject matter of a doomed voyage was a common one in British folk song,* but de la Mare gives this trope his own touch.

You see, in the field of horror and fantasy literature, de la Mare often elided what was most horrible or fantastic. His best-known poem, “The Listeners”  has nothing but hoofbeats on gravel and a portentous silence to elicit shudders.  “The Silver Penny” is remarkably compressed. A comparable folk song dealing with doomed seafarers might well have a dozen verses, a tolling refrain, and a catalog of detail of the fateful voyage – de la Mare makes do with five stanzas. We know nothing of why the singer and his sister must hire a boat, we only sense their urgency. We know nothing of the man who agrees to take them on his boat, but we sense his motives could be nefarious. The storm that sinks their boat is sketched – though almost lingered over compared to the human characters and their motives – but the usually graceful versifier de la Mare chooses (I think it must be a choice) an uncharacteristically awkward turn of phrase “back to the shore again, sailing they will not.” My guess is that as one reads or listens to this, we are to think for a moment they’ve turned back to dry land at the onset of the storm. The refusal of even a half-rhyme between “boat” and “not” adds more to this sour prosody.**

Silver Penny

Discovering that open string G6 chord form was the genesis for the music I composed to de la Mare’s poem today.

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The other unusual thing about the poem for modern readers, is that it was, in its time, intended for kids. Of course, the old fairy tales had many a horror and sudden death, but these were ofttimes in service of an easily discerned moral lesson or social shibboleth. Is the lesson here that children shouldn’t hire a boatman without proper vetting and assured possession of a current weather forecast? De la Mare is as subtle about any such didacticism as he is about delineating the horror. My guess is that the poem’s voice is that of the brother of sister Jenny, the owner of the silver penny, and if there’s a lesson he draws from the shipwreck, it’s more at the observation that death and fate laugh at our concerns about what precious thing to offer up to it for safe passage – certainly a dark message for children, but one old people may recognize.

I worry a little recently that I’m doing too many pieces based around acoustic guitar. The composer in me thinks that even though it’s “my instrument” and all that, I still want to include other sonic colors. A peculiar thing about all this acoustic guitar this year is that it has become the most difficult instrument for me to find opportunities to record with, and so when such an opportunity comes about I feel I must take it. I used an old and worn little 00 sized guitar to record my song using de la Mare’s words. At least for this player, when recording a piece that calls for ringing open low strings, the more common larger-bodied acoustic guitars can sound too unbalanced. The audio player to hear the recording is below. What? Do you think the player’s not there because you lack a penny? No, it’s just some ways of reading this blog suppress showing the player gadget, and for you then there’s this highlighted link that will open a new browser tab with its own audio player.

 

 

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*One of my favorites in that folk-song genre is the song “The House Carpenter,”  also known as “The Daemon Lover,”  where a runaway wife takes off on a doomed ship only to find that the captain is evil and the ship will sink to a watery Hell. Patriarchy much? Well, in the best performances, the doomed wife’s tale can at least rise to a Faustian tragedy.

**I considered that there could be a long O regional pronunciation that is sort of “boo-t” and “Noo-t” which I could sing to make the rhyme, but my own difficulties with dialect pronunciation and the effect of the non-rhyme along with the awkward word order signaling the disaster won out.

Lonesome Water

~ Frank Hudson ~ Leave a comment

I hope you’ve been enjoying the bountiful crop of new musical pieces presented here this National Poetry Month.* Each of the dozen I’ve presented were based on poems found in Louis Untermeyer’s between-the-wars literary anthology Modern American Poetry.  Here’s another of the poets that Untermeyer noted then, but that time has forgotten: a Pennsylvania school-teacher named Roy Helton.**

This won’t be a long post today: there’s not much easily accessible information about Helton. Combining Untermeyer’s modest introduction of him in his anthology and the absence of much else surviving online even makes me wonder how Helton came to be included in the anthology. Others in the “haven’t heard of” class I’ve already presented this month seemed to be substantial poets in their era – prize winners or prominent in other ways – but Helton has only a handful of collections to be noted, and there’s a passing mention that he had things published in Atlantic Monthly magazine.***

One “dog that hasn’t barked” I see is that he attended the University of Pennsylvania and graduated there in 1908. He may well then have overlapped the early-20th century presence there of poets H.D., William Carlos Williams, Marianne Moore, and maybe even Ezra Pound. Did one of them recommend Helton? Another possible vector: while I have no information on Helton’s politics, there’s the possibility that he may have had lefty connections in circles that overlapped Untermeyer or someone else.

What’s remarkable about the small amount of his poetry that I’ve seen? Today’s piece “Lonesome Water”  impresses me when seen on the pages of Untermeyer’s anthology as a folk-song lyric. Again, no evidence, but it’s difficult to take in the words of it and not imagine that Helton didn’t sing it.**** Assuming one is OK with the dialect, it’s an attractive piece melding herb-doctor mysticism with plaintive rural hermitage. Untermeyer says Helton spent time in Kentucky and North Carolina, but given that he seems to have been based occupationally in Philadelphia the choice of writing in Appalachian mountain dialect seems to be a poetic diction (or folklorist) choice as deliberate as Hart Crane’s King James Version portrait from last time.

Lonesome Water

Some dialect vocabulary here challenges me. “Sang” is ginseng. Is “cliv” a regional pronunciation of cliff?

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Well, we don’t know if Helton sang, but the recording below says I sang it, best I could, to some music I had to supply to make that happen. I usually have trouble performing accents and dialect, but this one caused me fewer issues – maybe the spirit of Tennessee ancestor Susan Partain helped me out? Besides guitar, the other instrument I played on this track is the distinctive Appalachian regional instrument, the mountain dulcimer. You should be able to hear my performance with the audio player gadget below. Huh? Wasn’t some plant-enchantment hasn’t made that audio player invisible, you’re just are reading this in a manner that won’t show it. This highlighted link will open a new tab with its own audio player.

 

 

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*I also worry I may have oversaturated even the huge and avid market for rough-voiced singers doing presentations of literary poetry. It could have been even more bountiful, or overwhelming here, but #NPM2026 is coming to a close and I think I’ll only get one more musical presentation of a literary poem out by tomorrow – but I hope that’ll be a good one: a lesser-known Langston Hughes poem for Poem in Your Pocket Day. Three or four other pieces from Untermeyer’s anthology remain in various states of completion, and they may appear later this year.

**Helton taught at the Pennsylvania Friends Central School, a K-12 institution. I don’t have info on what he taught at that school. Imagist H.D. (Hilda Doolittle) attended this school, but that would have been before Helton’s time as a teacher.

***I can find nothing online searching at the Atlantic’s site, or generally, as to what kinds of things Helton published in that magazine. One short piece of light verse is quoted redundantly in the stub-entries that turn up in most web searches, something which may have been printed in the Atlantic: “Oaks are the true conservatives;/They hold old leaves till summer gives/A green exchange.”

****In case you wonder, the folk-song collector/singer/poet was a thing by the between-world-wars era. Carl Sandburg blazed that trail. Foundational creative writing professor and poet Edwin Ford Piper was another (and he supplied testimony that Robert Frost could be coaxed into singing a rowdy sea-shanty).

A note in the unreleased “talk” section of Helton’s Wikipedia stub says that he played Walt Whitman on stage in 1927, so one cite of performing.

Of course, the “literary ballad” has a long page-poetry tradition too. When the dialect or setting is some misty British Isles locale, Celtic fairyland, or ancient days it’s easier to accept its high culture bonafides. Helton’s narrator is an American lower-class contemporary and lacks any such exotic cache. Myself, I find poetry in this poem, but in American academic culture it must have been a harder lift to romanticize a speaker sounding like Pa Kettle or Jed Clampett.

The Sun – just touched the Morning, or Emily Dickinson’s No Kings

~ Frank Hudson ~ Leave a comment

I’ve told some folks that I’m working on Emily Dickinson’s “No Kings” piece this week. Now, that’s hardly true. There is a king in this poem and he doesn’t come off so well in its telling; but there’s a naïve maiden too, and Emily’s going to paint her as much a fool as the pompous potentate.

If much has been made about the use of hymn meter in Dickinson’s verse and connections there to her skeptical view of conventional religion, plot-wise this poem takes its tale from an extremely common folk and folk-broadside trope: the foolish maiden. In countless variations some man of high-degree dallies with a young woman of the common folk, and it usually doesn’t turn out well for the girl.*  In the best of it, he’s a cad and leaves her; in the worst, there’s murder most foul in the offing. Many folk songs, including those in this grouping, open with it being a Spring morning. Springtime promises, it seems, aren’t to be trusted the voice of folk music says.

I’m not scholar enough to tell how many such songs Emily Dickinson knew, but they were highly common in her time, and I suspect she was using that folk-music plot here to make her point about what life promises us, and about trusting kings.

Sun just touched the Morning

Here’s a chord sheet to assist if you’d like to sing this in your parlor. I like the sound of 9th chords, but they were chosen here to ease my fingering on guitar and can likely be simplified if that suits other players.

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In “The Sun – just touched the Morning”  we have the morning herself playing the foolish maiden and the sun is the sun king who likely believes that when you’re a king they just let you grab it. The sun, as we might guess, soon has to be moving on doing important stuff like making dew into a passing mock-up of glittering jewels, but Morning thinks she is to be his queen. Dickinson reports Morning trying to act like the imperial Sun, crowned with a dew-drop diadem: “She felt herself supremer – A Raised – Ethereal Thing!”

Dickinson knows how this comes out: there’s no crown on offer, no coronation. Some divine right will not tell us who is right, honorable, reciprocal, or trustworthy – that will be up to our “unanointed foreheads.”

So it is: hymns generally tell us how to live right, how to praise a beyond-human perspective, while folk songs take on the task of telling us not to be a fool.

As I composed this, I tried to use a 19th century popular song kind of feel, but ended up being enticed by rock quartet instrumentation with a chiming electric guitar element. If I was to do another version, I might lean more into parlor instruments – but this’ll have to do for now, for we have present business with kings we refuse to allow.

You can hear this song version of Emily Dickinson’s “The Sun – just touched the Morning”  with the audio player below. What? Has the king refused to fund any such audio player? No, it’s just that some ways of reading this blog won’t show the player, and I offer this highlighted link which will open a new tab with its own audio player so you can hear it.

 

 

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*There are exceptions. Every so often the young woman susses out or tells off the cad; and though told in a different plot-order, in one of my favorite British Isles folk-songs “Willie of Winsbury”  the young girl’s suspicious father is the fool.

Old Soldier

~ Frank Hudson ~ 1 Comment

Today’s piece was created from a poem written by the Irish poet Padraic Colum. Colum was born in the 19th century, then traveled through the world of 20th Century Modernism, and lived on long enough to overlap my lifetime. Looking at the outlines of his life I am pleased to report that Colum connects a favorite of this Project, the undercelebrated Irish poet Joseph Campbell* and the American mythological theorist of the “Heroes’ Journey” also named Joseph Campbell. With the American Campbell, Colum connected because he was a folklorist as well as a poet, and he wrote several young adult and children’s collections of folk tales and retold myths which I’ve not yet read. With the former Campbell, besides being Irish literary revival contemporaries, he collected folk-songs.** Like that Irish Campbell, Colum’s best-known work today is arguably a folk song.

Long-time readers here may recall that the poet Campbell is likely responsible for the song “Reynardine”   being sung in a version featuring a supernatural, shape-shifting lover. At around the same time, and for the same publisher of Irish folk songs, Colum collected/wrote the lyrics to the song “She Moved Through the Fair.”   Why the slash notation on the authorship? There’s some controversy if Colum closely adapted a traditional set of lyrics, or largely wrote original lyrics to an existing tune. Colum claimed he wrote the lyrics, making use of only a few floating lines that are folk song ready-mades. The challenge to Colum’s authorship strikes me as highly suspect: it’s based on another collector writing in 1970 that he came across an old man who told him he’d learned it as a traditional song before Colum’s version was published in 1909.

Old Soldier

I suspect there’s someone out there who can do a better job singing this song I created from Colum’s poem.

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“She Moved Through the Fair”  was included as a poem in Colum’s first poetry collection “The Wild Earth”***  which also includes today’s poem. I note that “Old Soldier”  has some similarities with the lyrical methods of SMTtF:  both use spare details and leave out a great deal. Some of what is implied in the two lyrics may have become more obscure to modern listeners. SMTtF  very early on speaks of the singer’s “lack of kind” which uses a now archaic meaning of “kind,” meaning family. “Old Soldier”  opens with the titular old soldier going door to door. Since “hawking” (a hawker is a street-seller) is used as a verb in the second line I thought at first he was peddling, but from what I can find, no one sold flour that way. I think he’s begging for bran, which was then the discarded part of the milling of flour. That waste part after the wheat was milled or boulted, was thrown out or used as animal feed, though apparently the poor sometimes made use of it for human consumption.**** In the second stanza we meet the old soldier’s only companion, a dog, and the bran the soldier has garnered may have gathered mold.

I don’t know if “Old Soldier”  has been set to music before this, but it seems every bit as singable as “She Moved Through the Fair,”  and as soon as I read it, I wanted to sing it. I decided to use an arrangement soaked in South Asian musical influences, perhaps due to the wonderous extended version of the SMTtF tune played by Davy Graham. That link above includes one of Graham’s recordings of it, as well as Anne Briggs wonderous acapella version. Oh, hell, here’s that link again, click it indeed if you haven’t heard the song Colum made. Last week I recorded the basic tracks singing and playing a tune I created for Colum’s poem using my guitar in an alternate tuning driving a sitar virtual instrument though a MIDI pickup. To this first pass, I added harmonium, tanpura, tabla drums, acoustic guitar, and a final vocal.

Every one of those overdubbed passes felt good as I played them (save for my vocals, I’m never happy with my vocals) but the result was a whole bunch of tracks that would require careful mixing so that the instruments blended well. I set about doing that, working until midnight when I figured I might have a piece to present and saved a complete mix down. Awaking the next morning, I listened again, and the result wasn’t just flawed, it was a mess. A useful question for one mixing a piece of music with various instruments in an ensemble like this is “What track is the focus of the piece?” My putative mix had no good answer for that. The voicings of the chords on the sitar and the guitar didn’t mesh well. The harmonium and the tanpura were fighting over the same part of the sonic spectrum despite my efforts to give them their own sonic space. The tablas didn’t mesh with the acoustic guitar’s rhythm.

The wise solution would be to just re-track the piece. Maybe I should have more particularly considered that Davy Graham had made his impressive version of a Colum poem/song with only a solo acoustic guitar. But I would not have another opportunity to record with a sensitive open mic until this week, too late for Veteran’s Day. So last night I went to work stripping back the crud of my failed mix, leaving mostly the acoustic guitar and the vocal, with the tanpura and then the harmonium coming in for later parts of the song in turn. It’s not an ideal recording, but it’s my hope it lets one consider “Old Soldier”  as song today.

The more palatable version can be heard with the audio player below. The song itself is simple, and the remixed arrangement that builds a bit as the song continues serves it better. You don’t see any audio player gadget? No, I didn’t remove that, it’s a side-effect of some ways of viewing this blog. I have a plan B for that too: this highlighted link that will open a new tab with its own audio player.

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*Joseph Campbell, who also wrote under the name Seosamh MacCathmhaoil, was acquainted with the original London Imagist circle, and wrote what I think is some excellent short verse in the form. His life and literary career were brought low by siding with the losing side in the Irish Civil War.

**Given that I’ve been doing this project for a decade, the folklorest/singer/collector and poet is a combination near to my heart. Besides Colum and Campbell, two American poets from the same era, Carl Sandburg and Edwin Ford Piper did both things, and I’ve tried to briefly make the case that Sandburg should be more often cited as instrumental in connecting folk song with progressive politics and literary poetry in the United States, which eventually leads to the case of a Nobel laureate in Bob Dylan. Around the same time as all these others, elements of the “Harlem Renaissance” in Afro-American literature were open to melding folk song with high literature too (Fenton Johnson, Langston Hughes, Jean Toomer, Waring Cuney, Zora Neale Hurston).

I’m going to jump far afield before leaving this footnote: I’m writing this on the 50th anniversary of the release of the Patti Smith Group’s glorious debut LP Horses. The Patti Smith Group started because Smith, a poet personally immersed in colloquial music, a paramour of Fugs-adjacent musician/actor/playwright Sam Shepard, joined up with a guitarist/rock critic/crucial anthologist of garage bands Lenny Kaye, wanting to make unexpected poetry combined with electric guitar.

***Just when Colum’s The Wild Earth was published is unclear to me. My copy has a 1927 American printing of a 1922 edition. Wikipedia says “She Moved Through the Fair”  was in a 1916 edition of the book, and then in their entry for Padraic Colum gives a 1907 date for the book.

****What, that’s the healthy part! Whole wheat! At the time the milled pure white flower was prized from making lighter baked goods and for a longer shelf life. The city I live in was growing rapidly at the time of this poem by finely milling the “Best” and the “Gold Medal” flour that had absolutely no bran or wheat germ at all.

The Spider and the Ghost of the Fly

~ Frank Hudson ~ 1 Comment

As Halloween approaches, here’s a song that focuses on the playfully frightful aspects of the holiday. Wait a minute – I debated typing “playfully” there with “frightful.” I went with that combination as it’s my best guess at the intent of the Vachel Lindsay poem that I converted into a song, though I can’t be sure.

Playing with fear and horror is clearly a part of Halloween. We expect children to celebrate the holiday, and the adults participating in Halloween celebrations plan them to be happy occasions, even though the decorations will be full of spiders and their webs, and monsters, and skeletons, and those dream-flickering pumpkin skulls.

But if you take the poem (now a song) at face value, this is about a woman who is personified as a predator, the femme fatale trope and her victim fly. Had poet Lindsay felt himself wronged by some lover to come up with this piece? I don’t have biographical evidence to point to with an emphatic gesture,* and the internal evidence within the poem speaks to me of a playful mode to the condensed tale of horror it tells. There seems to be a paradoxical agreement on the part of the singer: they’ve been done wrong, but they’re going to speak lightly about this, and while the song’s fly doesn’t say it out-loud, they might be open to just a little more peril.**

Spider and the Ghost of the Fly

A poem that literally describes tearing the wings off flies, yet I’m still holding it as playful.

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Earlier this month I wrote about the mid-20th century “folk scare” in passing, and as someone who has some grasp of the songs revived by that movement, I couldn’t help but think that Lindsay referenced a floating verse that appears in some American folk songs. Did anyone else catch it from listening or reading the text above?

The spider takes her prey with the line: “She drove me to her parlor/above the winding stair.” Reading this, I immediately heard a specific tune – cementing the idea that this poem would get the Parlando Project treatment. What tune? One widely sung song that features the verse about a woman taking a lover to her parlor goes by the title “Cindy, Cindy.”   Besides the parlor destination – sometimes sung in the folk song as “She took me to her parlor and she cooled me with her fan” – most “Cindy, Cindy”  versions have devouring women in them too, with verses like “I wish I was an apple a-hanging on a tree and every time my Cindy passed she’d take a bite out of me”*** or even “My Cindy is a pretty girl. My Cindy is a peach; she throws her arms around my neck and hangs on like a leech.”

Quick research says that “Cindy, Cindy” was sung in America in the early 20th century when Vachel Lindsay wrote his poem. I’m going to suspect Lindsay knew one of the variations of it – and he might have thought some of his audience would too.

So, I’m calling it: playful. Likely erotically  playful.

I also suspect my music for today’s performance of “The Spider and the Ghost of the Fly”  had “Cindy, Cindy’s”  tune in its ear a little bit too. You might be able to hear that performance with the audio gadget below – but like the devouring and dangerous love between the spider and the fly, some of you may find the audio gadget hidden and suppressed. Aha! I have this highlighted link, a veritable grail-shaped beacon, that will open a new tab with its own audio player so you can hear the song.

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*Vachel Lindsay and Parlando Project favorite Sara Teasdale were romantically linked for a time. For more on the story of how that turned out, you can read one of the most popular posts in this Project’s history. The Teasdale poem musically performed in that above linked post also talks about the surrender of love.

**As per Sir Galahad’s tale in Monty Python and the Holy Grail.

***This verse in the folk song rhymes in with the apple stealing fairies in Leigh Hunt’s poem from earlier in this month’s series, and I’d suppose the song’s connection of apples with erotic passion may echo back to the Garden of Eden. And that choice of Cindy as a name? Could that be evoking sin?

Paying the Piper chapter 3: Paper or Song?

~ Frank Hudson ~ Leave a comment

While researching my questions about Edwin Ford Piper in his archives at the University of Iowa Special Collections Library, did other things occur to me? Yes, a few things did. I’ve warned you, I never seem to be able to tell stories simply.

I tapped this thought on my laptop computer during the first day with the yellowing paper newspaper clippings, cursive correspondence, and paperclipped notes on scraps of paper surrounding me: “Paper or Song?”

I hoped that would be enough to remind me of what occurred off to the side as I worked my way through this somewhat random archive containing the folk songs Piper had collected around the American Midwest early in the 20th century, often from rural settings.

Given the high cost of the more or less instant communication in my rural youth, I easily recognized Piper’s world of correspondence, little journals, and newspapers of the region. If my mid-20th Century had long-distance phone calls, or I suppose telegrams (I never sent the latter, but a couple appear in Piper’s files), long-distance calls were an expensive thing, something you saved for emergencies or life events for the most part. As in Piper’s days, tasks like exchanging folk songs or literary networking was something you might engage in with pen in hand like some medieval monk or courtier.

Bing Crosby Says Folk Songs are Goodies

We’ll bring in Carl Sandburg, and Carl’s birthplace where I saw this blurbed edition of his landmark folk song collection later.

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That information’s travel was slow: what one found in one small town might appear days later in the mailbox of another town, but it had persistence. It opened the possibility of staying around longer than the electronic instants we exchange now on little glowing rectangles. This document I’m entering into a computer gets saved to a solid-state device, and backed up to another — but who would care after I’m gone or know how to access if they did? This blog, widely public as it is today, exists more or less at the mercy of my monthly payment from my no-profit enterprise.

In summary: slow communication in Piper’s time, but a chance it’s kept long. Fast, facile communication now wizzes past in a flying timeline and disappears.

How much did Piper save? I can’t tell, we only have what we have, not what we don’t. In my last day at the Special Collections I read an in-passing comment from his wife written decades after Piper’s sudden death, telling which professor took over his position and classes and of the two of them going to Edwin Piper’s office and cleaning out the stuff there for his successor. Piper was not Robert Frost or Carl Sandburg then or now, but someone saved some things that could be held in hand so I could go on my time travel trip into the boxes in the library Special Collections.

Still, there’s nothing about paper that assures eternal. Beyond paper, Piper seems to have done good work, good things for others. As a professor there’s the legacy of his students and perhaps their students, and so on outward. The unarchived of us will have that too, with no library boxes, indexes, or perhaps even attribution.

But then this occurred to me, there’s something else, an archival format with a potential longer shelf life: songs. It was partly a folk song archive I had come to look at, and I’ve had an interest in folk song since I was a teenager. Therefore, I already knew many of the songs I came upon in Piper’s archive, at least in a version I could recognize were related to his. I’ve heard them sung, sung them myself. Some of them are old, some of them had Child folk song collection numbers since they were British Isles songs that had emigrated to North America and remained to be passed from one singer to another through time. Ford wanted to write them down, but at least at first it was said he just wanted to learn of them to sing them. Singing — that’s an instant, ephemeral communication — but at least for some songs, sometimes, there’s a lasting component that persists.

A folk song for this post? Here’s a song better known from the 1960s folk revival where its haunting supernatural elements started attracting singers in the British Isles, “Reynardine.”   While there are older songs with a like-named character, the version we know today descends from a song collected or recast in the first decade of the 20th century in northern Ireland around the time Piper was collecting his songs in the American Midwest.  You can read more about this at this earlier post, but here it is simply as a song to pass through your ears via the audio player below, or this backup link.

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Paying the Piper chapter 1

~ Frank Hudson ~ 1 Comment

Very often I find myself unable to tell a story simply. While I find internal joy in expanding complexity there is a painful element too. Even when under the spell of things I’ve experienced and learned, I retain enough self-awareness to see what effect my expression has on others, the burden of strangeness. Then the reach between the teller and the listener becomes haphazard, unstable — pile it too high and it tiresomely topples — and so in some break for breath partway in, I realize I’ve dumped a cluttered mass of thought debris on a listener, long past any interest.

Perhaps this is why I’m attracted to lyric poetry, constrained as it is to moments, often held tight within the stiff glass bottles of forms.

Here’s a personal story that’ll go many places coming from the place I find myself in this June. It starts, I’ll guess, earlier this year when I came upon a poem, “The Last Antelope,”  a striking, empathetic account of the end of an animal’s life and wildness after settlers captured it. Edwin Ford Piper was the author, and there were only scattered bits of information to be found about him. Scattered and bits do not constrain my curiosity — if the bits were great distances apart, the space between them could hold a lot of things: born 1871 in rural Nebraska, parents part of early European-origin settlement there. Largely self-educated in a land of necessary child-farmhand-so-never-more-than-half-year schools, still goes on to university in Omaha studying literature with a specialization in Chaucer, and then to the University of Iowa where as a professor he helped establish the idea of teaching and granting degrees in creative writing.

The modern convention of a university as patronage for artists, and the rise of the credentialed MFA-holding poet is not without controversy — but isn’t it odd, this man who taught himself in a small town on the fluid boundary between the 19th Century Wild West and the 20th Century staid Midwest took that journey.

In the middle of this, the same man had a compulsion to collect songs ordinary people brought with them while journeying, the words and music carried in the light baggage of memory. He wrote down songs his relatives and townsfolk knew by heart. He asked others to send him more by mail. He paid particular attention to the songs of those on the move: hobos, cowboys, and other traveling workers. Did this connect with his literary poetry? There are no recordings of Piper reading his poetry, but accounts say he declaimed it with a musical lilt — perhaps like the surviving recordings of Yeats, or maybe like the more bombastic Vachel Lindsay — and at times he would break into full song. His students took to calling him “The Singing Professor.”

Since this Project is “Where Music and Words Meet” you can see why I’d be attracted. And I’m a small-Midwestern-town boy, though without degrees. But did that seem strange then, to mesh high culture and the songs remembered by old women and rude mechanicals?

Piper was born just west of the Missouri River in Nebraska — and in Illinois, just to the east of the Mississippi River and less than a decade later, Carl Sandburg was born to an immigrant railway blacksmith who signed his name with an X. Iowa, the state where I was born in the middle of the next century, and Minnesota, the state where I’ve lived the longest, sit in a delta between those two tremendous rivers. Sandburg too mixed the latest in Modernist poetry with folk songs he collected and sang. Did Piper influence Sandburg? Did Sandburg influence Piper? Or are they the same genus of plant, raised in the same climate, but in separate plots? Questions.

Answers fork like river systems. Even with little information being readily available on Piper, I was already in flood stage. And here’s how much my wife loves me: for our 20th anniversary she agreed to go on a road trip with me to Iowa City and Sandburg’s home-town of Galesburg. My scenery in Iowa City? An archive of Piper’s papers* held in the university library there. Our grand museum of the arts of poetry and song to visit on the trip: a railway worker’s shack in a small rust-belt city, a town worn-out but still running like a paint-shedding Oldsmobile.

Two considerations worried me as I thought about this trip, one for my wife and one for myself. For my wife, I worried if there’d be something rewarding for her to do while I enthused at the library. She was able to solve that one easily, locating nature reserves, parks, and trails within an hour’s drive. I often tell her that she’s a nymph, and I complement her on how seriously she takes her job to supervise the plants and animals when she returns with soggy hiking boots from her hikes with pictures of landscapes, mushrooms, wildflowers, birds, and other critters. I love her pictures and stories on return (her stories briefer and better organized) — but my old joints ache just thinking about hiking for hours.

For myself I worried about my old-ager endurance. The library was two-thirds of a mile from where we’d stay. I’d need to hoof it with my laptop bag back and forth, which would have been a trifle in my youth, but nowadays longer term standing and walking is troublesome. I considered taking a bicycle with me, which would have made the library to-and-from easy, but a lot of hotel/AirBnB places don’t have any good places to lock up overnight, and on further consideration I thought that a bike would just be one more thing to worry about, taking my focus away from the trip’s main goals. And then I worried too about spending full days at the library’s special collections reading room. Because my time was limited, and to minimize the walking, I planned no break for lunch. I’d need to keep my focus and energy up, something that I have not been consistently able to do this year even with all the comforts of home.

On average I bike at least once every day in my normal routine, often in the morning. In the past two years I’ve not been a longer distance bicyclist, but 30-50 miles a week easily exceeds those 150 minutes exercise recommendations, and it lets me get to a café for morning breakfast and handle a lot of routine shopping and other trips. I ride year-round. In 2016 I bought my first 21st Century winter bike with studded tires; and in 2019 I upgraded the winter season bicycle to a Fat Bike with monstrous 4.5-inch-wide tires that handled ice and snow with the challenging ice ruts and potholes that my city’s current “We’ll get to all the streets in 3 days after the snow stops” plowing regime supplies. My overall stamina for the walk wasn’t my worry so much as how well my joints and stiff back would take the more load-bearing walk.** And to make it through the day I’d planned, there’d be no old-man’s afternoon nap either.

Pay the Piper Chapter 1 800
Piper, once a “poet of considerable distinction.” A later version of his collection Barb Wire. My Iowa City view, and yes the guitar got some use. Example breakfast.***

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The first day we arrived at Iowa city was hot and very humid, so I put on my best hot weather clothing. Spouse-nymph headed off at dawn for her day’s supervisory encounter with nature, and I planned a big breakfast fuel-up. I’m a “eat little meat” kind of guy, but for good or ill I take the lacto-ovo part of my lesser meat diet seriously, so I’m a big frittata, omelet, hash, scrambler kind of guy most mornings. I note that I eat like an old-time farmer, despite never farming, but the good thing about this higher fat/protein kind of meal is that it can hold me until supper, and that was my plan.

I put on my best hot weather clothes, slung my bag over my shoulder, and headed for the university’s main library building for my encounter with poet-professor Piper’s papers.

Thus ends Chapter One.

Here’s a musical performance I put together in March of Piper’s “The Last Antelope.”   You can play it with the audio player you should see below. No player?  This highlighted link is another way to hear it.

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*When I arrived at the library archives will-call desk, I asked them to pick Piper’s Papers. The librarian suggested puckishly that I was nearly reconstructing the old tongue-twister folk-rhyme, Roud Folk Song index 19745.

**Local papers/forums are full of folks who bemoan bike lanes in my city, often remarking that “not everyone is young and fit.” Despite that, most bicyclists I meet and see on my city’s streets aren’t of the MAMIL (Middle-Aged Man in Lycra) variety — and I’m maybe 1.5 letters of that acronym. I joke with my wife that as my joints get older, a bicycle is becoming a “fore-and-aft wheelchair” for me, allowing me increased mobility and beneficial low-impact movement for the old joints.

***That’s a St. Paul Sandwich: egg foo young on sourdough with lettuce, tomato slices and mayo. Near as anyone knows, my Twin City of St. Paul has no tradition regarding it, and no restaurant there serves it now. Its origin is something of mystery.

Exit the were-fox, chased by the land-holding patriarchy, “Reynardine"

~ Frank Hudson ~ Leave a comment

Did T. S. Eliot for Halloween* suffocate our audience with too much of the musty air of the classroom? I hoped those loud synth fanfares would set such terrors to run. Maybe not. Well, I’m ready to tempt you back with a bit of love and seduction, a song set away from graveyards and into castles. Our Halloween series continues, and this time with 100% wooden music I played on an acoustic guitar.

So, ladies in nightclothes flaunting impossibly flowing but still in good array hair, running through the forest under a moon over the branches kind of stuff? Maybe. First some literary history. Don’t worry, I won’t take long with that, and there’s a good creature-feature song at the end.

We started our Halloween series with Frost and Eliot, poets that many will know even if poetry isn’t an interest. Today’s piece uses words from a well-known name that when applied to a poet isn’t well-known: Belfast writer Joseph Campbell is that name. Yes, every cursèd time I mention his name here I’m required to say “No, not the Power of Myth guy.” Poet Campbell was a contemporary of Yeats. And like Yeats he visited London when F. S. Flint, T. E. Hulme, and the “What’s with the initials guys?” Yank-transplant Ezra Pound were taking up their make-it-new idea to be called Imagism. Several years before Pound and Flint published their famous essay on the tenants of Imagism, Campbell published some of the earliest Imagist poems.

Campbell’s relationship with Yeats is complex. They both were heavily into valorizing Irish culture. Campbell was even more so into Ireland throwing off its exploitative English colonial status. Both seemed to have an interest in the faerie and spirit realms, though Yeats had an interest in practicing wizardry, while Campbell, AFAIK, didn’t. Both had interest in music, but Yeats was specifically resistant to having his poems sung conventionally, while what of Campbell’s work survives (underrecognized) is as a lyricist** for songs better-known than he is.

As a song, today’s piece, “Reynardine,”  became oft-performed in the British 20th century folk revival. When those performers would present it, they would introduce it as an old song — which is true in part. Its melody is largely based on an old air. The name of its main character, and something in the general trope of “I’m in love with a mysterious bad boy” did have old ballad antecedents. But those revivalist performers would usually want their audiences to know that the main character, the haunting love interest the singer knows but society doesn’t, is a shape-shifter, a were-fox.

Campbell’s words as printed in “The Mountainy Singer” are better, more direct, than the lyrics usually used for performing this song. I made one change: Campbell has “took me for his leman” in his, and I translated this to “lover” for clarity.

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As I discussed briefly when I first presented this one a couple of years ago: that doesn’t seem to be so in the extant pre-20th century versions of this song. In 1909, our “Reynardine,”  now a were-fox eluding the patriarchy and foxhound driving hunters, was published in two books: as a collected Irish folk song from Belfast, and as a page poem in Campbell’s poetry collection The Mountainy Singer.  This idea of the song’s dark hero emerged that recently, and I have every reason to believe it was the little remembered Joseph Campbell who cast him that way.

I did my best with my performance of this one, thinking I was emulating those folk revivalists whose work I greatly admire. The one special thing I did was use Campbell’s set of words as printed in his poetry collection. With one small alteration, I think they work well to sing to modern audiences, and his version has the compression and specific mystery that can make Imagist poems and short lyrical songs compelling when contrasted with lengthy poems and discursive sung ballads. Audio player to hear the performance below. No player? This highlighted link will open a tab with a player.

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*Unlike the other pieces I’ll present in this series, my settings of Eliot are not listener favorites. I watch the stats here while not spending much time trying to maximize them. Eliot draws some interest outside the U.S., and very, very little from here in the States.

I also want to say that I want to celebrate Halloween this year (more about why later in this series) and I want to do it as Emily Dickinson once wrote she did in approaching some topics in her poetry “I sing, as the Boy does by the Burying Ground — because I am afraid.” But writing as Eliot did of his unreal city of corpses that can’t be hidden, and casting it as a song of fantasy, vision, or delusion, can be offensive in a time where real corpses are piling up not from natural death, but from human intention.

If I offend you, you likely aren’t reading this far. I assure you I offend myself in doing so. “You! hypocrite lecteur! — mon semblable, — mon frère!” “You! Hypocrite reader! — my fellow, — my brother!” quoted Eliot, quoting Baudelaire, quote I.

**Even as the composer part of most of the Parlando Project, I want to say that a pet peeve of mine is folks crediting a song solely to the music composer. I hear this all the time with contemporary songs, particularly when the melodist has sung the piece: Brian Wilson, Carole King, Elton John, and so on. Besides his unacknowledged work in recasting “Reynardine,”  Campbell is the lyricist for “The Garten Mother’s Lullaby”  and “My Lagan Love.”