Poetry

Ivor Cutler “Left of Leeds”

~ Michael Stevenson ~ Leave a comment

On what would have been his one hundredth birthday, Left of Leeds celebrates the life of poet, performer, storyteller Ivor Cutler.

On what would have been his one hundredth birthday, “Left of Leeds” at ChapelFM in Leeds celebrates the life of poet, performer, storyteller Ivor Cutler. John Toolan talks to Bruce Lindsay about his new biography “Ivor Cutler: A Life Outside The Sitting Room”.

We also play a few lesser well known Ivor Cutler cover versions.

Listen to the program at: Left of Leeds #76

The order of service for a proper Burns supper

~ Michael Stevenson ~ Leave a comment

Burns Night is a jolly occasion to eat haggis, read poetry and drink whisky, but there is more to it. If you want to go the whole hog here’s a traditional Burns Night order of service, poetry recitals and all

Celebrated on the Bard’s birthday (that’s Robert Burns to the uninitiated), Burns Night is a jolly occasion to eat haggis, read poetry and drink whisky, but there is more to it. If you want to go the whole hog here’s a traditional Burns Night order of service, poetry recitals and all.

  1. Gathered celebrants mingle, catch up on gossip, pore through their Burns editions, and peruse the whisky selection. The host may make some introductions, assign some readings, or deliver a few opening remarks. This may be a little different this year…
  2. Welcome Grace Celebrants are called to the table. The host offers an opening grace – traditionally The Selkirk Grace, and the soup course is served.
  3. Parade the haggis: the evening’s highest moment of pomp. The chef, carrying in the haggis, follows the piper – playing Brose & Butter, or some other appropriate tune – in a procession through the hall. The chef lays the haggis, on its groaning trencher, before the host at the high table.
  4. Address the haggis: a previously designated reciter reads a poem over the haggis. A ‘guid whisky gill’ is offered to the piper, chef and reciter, and with alacrity the haggis is sliced open with a ceremonial dirk (though any old knife will do). The meal is then served with all its composite courses and copious helpings of guid ale and whisky.
  5. Interval: after the meal there is a brief interval while the table is cleared or the celebrants retire to another room for the rest of the evening’s festivities. The host needs to keep the guests focused and facilitate the flow of the songs, toasts and poetry that are to follow. Time to refill your glasses!
  6. Song: a good warm-up for the Immortal Memory. Ask a musically inclined guest or two to sing a Burns song.
  7. Immortal Memory: the host, or designated speaker, delivers the Immortal Memory address. This should be a serious and careful consideration of the life and art of Robert Burns. It may be a general, biographical sort of speech, or address a specific aspect of the Bard’s work that is relevant to the particular group. This speech should be long-winded enough to remind the guests that this isn’t the office Christmas party, yet not so long as to induce cramping, dry-mouth, or ringing in the ears (about 25 minutes). This speech always ends with standing guests, raised glasses and an offered toast to the immortal memory of the Bard of Ayr.
  8. Songs, music and readings: Now follow the other poems, toasts, songs and addresses of the evening. Celebrants who have arrived with selections to read take their turn. It always helps if the host has some readings selected for guests who have arrived unprepared. Anything that honours the immortal memory and spirit of the Bard is welcome. These include stories and anecdotes pertaining to Burns and his time, poems and songs by other Scottish poets, and original works composed by the celebrants.
  9. Toast To The Lassies: this toast should be a light-hearted lampoon of the lassies’ (few) shortcomings. Illustrations from Burns, or from first-hand knowledge of the subject, may be used.
  10. Reply From The Lassie: always delivered with grace, charm and wit, this savaging of the men is always accepted with good humour by the menfolk present.
  11. Tam o’ Shanter: No Burns Night is complete without a recitation of the great narrative poem.
  12. Songs and Poems: The host may play it by ear and keep the readings going as long as the guests are willing. Alternatively, the evening may evolve into a bacchanal of music, song and dancing.
  13. Closing remarks from the host: When an end to the festivities has finally arrived the host should thank the guests. A few reciprocal remarks, or a toast, may be made by one of the celebrants and a vote of thanks offered.
  14. Auld Lang Syne: The traditional end to any Burns Night – indeed, an appropriate end to any evening spent among the company of friends. It always helps to have the correct lyrics printed out for the, by now, groggily satisfied guests.

Source: The order of service for a proper Burns supper

William Blake and Paul Mellon: The Life of the Mind

~ Michael Stevenson ~ Leave a comment

YALE CENTER FOR BRITISH ART – Matthew Hargraves looks at Paul Mellon as a collector of William Blake and the impact of his lifelong fascination with psychology and psychiatry on his collecting.

The Yale Center for British Art holds one of the world’s greatest collections of the work of William Blake thanks to the enthusiasm of its founder, Paul Mellon, for Blake’s art and ideas. Looking back on his life, Paul Mellon remembered that Blake’s “haunting poetry with its arcane mythology and his beautiful illuminated books have always had a special appeal for me,” an appeal rooted in his early passion for English literature which he studied at Yale in the later 1920s.1 But it was the interest of his first wife, Mary Conover Mellon, whom he married in 1935, in thought and methods of Carl Jung that helped transform Paul Mellon into a major collector of Blake’s work.2

Mary had introduced Paul Mellon to Jung’s ideas after they met in late 1933; even before marriage they had begun Jungian analysis in New York. In the early summer of 1938, Mr. and Mrs. Mellon journeyed to Switzerland and spent several weeks in Ascona above Lake Maggiore hoping the mountain air would relieve Mary’s chronic asthma. By coincidence Carl Jung was also in Ascona and the couple met the psychiatrist for the first time that summer. They returned the following year and saw Jung again before settling in Zurich in September 1939 to meet with Jung as patients several times a week. Germany’s invasion of Poland in 1939 meant this Swiss idyll could not last. In the spring of 1940 Mr. Mellon took a walking holiday with Jung but the obvious threat from Nazi Germany could not be ignored. He and Mary returned hastily to the United States shortly before the occupation of Denmark, Norway and France in May. By June 1941, feeling compelled to take action, Paul had enlisted in the US army; December saw the Japanese attack on Pearl Harbor and the United States enter the war.

Fig. 1: There Is No Natural Religion, Plate 9, “Therefore God becomes . . . . ” (Bentley b12), ca. 1788 – Source.

While wartime service forced an end to the relationship with Jung, the year Paul Mellon enlisted was also the year he began to collect important works by Blake, an artist in whom Mr. Mellon found new interest through Jung’s exploration of the unconscious and his theories about collective archetypes. In 1941 he acquired some exceptional books. This included There is No Natural Religion (1794) [fig. 1], an “illuminated” book of eleven color-printed relief etchings with pithy text critiquing the reductive philosophical materialism of his day; a set of the engraved Illustrations to the Book of Job (1825) in its original binding; and a copy of Blake’s engravings illustrating Edward Young’s Night Thoughts (1797) [fig. 2], one of two copies believed to have been hand-colored by Blake himself.

Fig. 2: Young’s Night Thoughts, Page 43, “Night the Third, Narcissa”, 1797 – Source.

Another very significant acquisition in 1941 was a version of Blake’s illustration to The Parable of the Wise and Foolish Virgins [fig. 3], made around 1825 for William Haines of Chichester and one of four replicas of an original design drawn for his patron Thomas Butts in around 1805. Blake adapted the traditional iconography of the judgment of souls to capture the underlying theological meaning of the parable (Matthew 25:1-13), but in the Mellon version the setting has become distinctively English with its distant Gothic spires. It was also one of the first English drawings acquired by Paul Mellon who would eventually form the most comprehensive collection of English works on paper outside of Britain.

Fig. 3: The Parable of the Wise and Foolish Virgins, ca. 1825 – Source.

 

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