His Master's Voice

Although colloquially referred to as a “Leslie”, the Leslie Rotating Speaker System is actually a sound modification (deformation) device, not a standard speaker as such, in the sense of being an amplification and reproduction mechanism, one so accurate and so realistic in its sound that the reproduction could fool one’s faithful dog. The mythic origin of the relationship between the master, the master’s voice, and the faithful dog is ancient: it can be traced back to Homer’s Odyssey, with the relationship between Odysseus and his elderly dog, Argos. If you’ll remember, Odysseus has been gone from Ithaca for twenty years, and when he finally returns, he’s disguised as a beggar. Having landed back home after such a long absence, when Odysseus eventually speaks, even after all those long years, Argos, his old, dying dog—so miserably old that the only way the beast can stay warm is lay on a composting manure pile—instantly lifts up his head in excitement, having recognized his master’s voice. The presence of his master’s voice, of course, means to the dog that his master has finally returned. Thus Nipper, the name of the dog used as a model in the painting that eventually became RCA’s logo, is really misnamed. In honor of that miserably old dog that waited twenty years just to hear--once more before he died--his master’s voice, RCA’s mascot should be re-christened Argos.

The Leslie did not originate as a speaker the purpose of which was to reproduce “his master’s voice.” Although invented in the 1940s to augment the sound of the Hammond organ, in the 1960s the Leslie--named after its inventor, Donald J. Leslie (1911-2004)--began to be put to use by rock bands in an unexpected way. Michael Jarrett writes:

The overlapping waveforms produced by the Leslie’s two speakers—not unlike the effect derived by yelling into an electric fan—generate a sonic moiré pattern (a Doppler effect): the tremulant sound associated with Hammond organs. But other instruments have also been played through Leslie cabinets....To the psychedelic mind, the Leslie and LSD were homologous; both altered everyday perception. (140)

The lead guitar part on The Beach Boys’ “Pet Sounds” was modified by a Leslie, while on “In-A-Gadda-Da-Vida” it was Ron Bushy’s drums. The Beatles’ vocals were modified by a Leslie on “Tomorrow Never Knows” (among others), as was Ozzy Osbourne’s on Black Sabbath’s “Planet Caravan.”

A Few Representative Recordings Featuring the Leslie:

The Beach Boys, “Pet Sounds,” Pet Sounds (1966)
The Beatles, “Tomorrow Never Knows,” Revolver (1966)
Procol Harum, “A Whiter Shade of Pale,” Procol Harum (1967)
Steppenwolf, “Born to be Wild,” Steppenwolf (1968)
The Band, “Tears of Rage,” Music from Big Pink (1968)
Iron Butterfly, “In-A-Gadda-Da-Vida,” In-A-Gadda-Da-Vida (1968)
Black Sabbath, “Planet Caravan,” Paranoid (1970)

The Leslie was to LSD what the Moog synthesizer was to interstellar space travel. If the Leslie was light-hearted and benign, the Moog synthesizer was dark and forboding: the Leslie was incapable of creating the sinister drone of the Moog. However, both machines reveal that for sixties rock bands, sound made all the difference. According to Trevor Pinch and Frank Trocco, in Analog Days: The Invention and Impact of the Moog Synthesizer (Harvard University Press, 2002), Donald Cammell and Nic Roeg’s Performance (filmed 1968, released 1970) “is the only movie we know of where the Moog synthesizer [a Moog Series III] itself makes a cameo appearance.” (Brian De Palma’s Phantom of the Paradise [1974] featured the synthesizer TONTO, but not its sounds. Jon Weiss actually set up a patch for Mick Jagger on the Performance set.) Pinch and Trocco write:

In a key scene . . . Turner [Mick Jagger] for a moment is the mad captain at the controls of spaceship Moog. The Moog and its sounds are the perfect prop, part of the psychedelic paraphernalia, the magical means to transmigrate a fading rock star into something else. The Moog was a machine that empowered such transformations. The synthesizer for a short while in the sixties was not just another musical instrument; it was part of the sixties apparatus for transgression, transcendence, and transformation. No wonder the sixties rock stars loved their Moogs. (305)

The synthesizer’s key place in sixties rock began in June 1967. Paul Beaver and Bernie Krause (the recording duo of Beaver & Krause) set up a booth on the Monterey fairground as part of the Monterey International Pop Festival in June 1967 in order to promote, and perhaps even sell, the Moog synthesizer. They actually sold several. According to Pinch and Trocco, “Monterey was the place where the subculture became mainstream” (117).

A Few Representative Recordings Featuring the Moog Synthesizer:

Mort Garson and Bernie Krause, The Zodiac Cosmic Sounds (1967)
Johnny Mandel, Point Blank (1967) (Film Score Monthly, 2002)
The Doors, Strange Days (1967)
Paul Beaver and Bernie Krause, The Nonesuch Guide to Electronic Music (1968)
The Byrds, The Notorious Byrd Brothers (1968)
Walter [Wendy] Carlos, Switched-On Bach (1968)
Emerson, Lake, and Palmer, Emerson, Lake, and Palmer (1971)

Tuesday, January 26, 1960: Alien Sex

One generation passeth away, and another generation cometh...

Having turned 25 years old in January, 1960, Elvis would have turned 73 years old in January of this year. Sharing the same birthday as Elvis, January 8, David Bowie turned 61 a couple of months ago (having turned 13 years old in January, 1960). In a few more months, Mick Jagger will be 65. (Astonishingly, Bill Wyman of the Stones already celebrated his 71st birthday.) In the history of rock ‘n’ roll, eventually it may come to pass that British artists such as Jagger and Bowie will be perceived as more provocative rock stars than Elvis Presley, although Elvis in a very real sense created them, that is, made them both possible, enabling their later elaborations on the image of the (white) rock star he pioneered.

One reason for this eventuality may be that both Bowie and Jagger were willing to experiment with their masculine image much more than Elvis. Although extraordinarily erotic to a generation of young women, Elvis never tried any such experimentation--it probably never occurred to him. What this difference suggests, among other things, is that Bowie’s and Jagger’s particular allure is not Elvis’s—and never was. Critic Greil Marcus has argued that what Elvis did was to purge the Sunday morning sobriety from folk and country music and expunge the dread from the blues. In doing so, he transformed a regional music into a national music, and in doing so invented party music. Elvis popularized an amalgam of musical forms and styles into “rock ‘n’ roll,” a black American euphemism for sexual intercourse. What the Rolling Stones did to rock music (and Bowie after them) some years after Elvis made sex an integral part of rock music’s appeal, was to infuse rock with a bohemian theatricality, at first through the key figure of Brian Jones, who was the first British pop star to cultivate actively a flamboyant, androgynous image. For a time, Jones even found his female double in Anita Pallenberg. Brian Jones and the Stones thus re-introduced into rock music its erotic allure, and hence made it threatening (again).

History will recognize that the cultivated androgyny and transvestitism of 1960s rock stars such as Jagger and Bowie destabilized and subverted stable categories of the self and sexual identity, which is why as cultural practices they were perceived by some as so threatening and so subversive to genteel, bourgeois culture. (Indeed, Brian Jones seems to have had deep disdain for middle-class puritanism and sexuality morality.) By the late 1960s and early 1970s, roughly four decades ago, rock music had become synonymous with decadence. The connection was cemented when Mick Jagger appeared in Donald Cammell and Nic Roeg’s Performance (1970) as a bohemian rock star living in a ménage à trois with two women--one of whom was Anita Pallenberg. A few years later, in 1976, David Bowie appeared as a sexually ambiguous alien, Thomas Jerome Newton, in The Man Who Fell to Earth (although, as David Cammell recently told me, Peter O'Toole was first considered for the part of Newton.) The Bowie character was similar to the Michael Rennie character (Klaatu, aka “Mr. Carpenter”) in The Day the Earth Stood Still (1951) by virtue of his possessing advanced technology. But he was utterly unlike the Rennie character in that his alien sexuality was foregrounded; it was essential to defining his difference. (Michael Rennie is to The Day the Earth Stood Still what Elvis Presley is, now, to rock culture—a benign, handsome, paternal, Christ-like figure purged of any real sexual menace).

The performances of Mick Jagger in Performance and David Bowie in The Man Who Fell to Earth now stand as grand subversions of the wholesome but bland image of the rock star created by Elvis in his 31 feature films (1956—1969). Elvis might have sung Leiber and Stoller’s “Dirty, Dirty Feeling” to a group of girls on a dude ranch in 1965’s Tickle Me (“It’s Fun!.....It’s Girls!.....It’s Song!.....It’s Color!”) but Jagger and Bowie (and the girls) were “dirty.” By literalizing in their films what Elvis had only sung about in his, Jagger and Bowie forever transformed the image of the rock star, and in so doing transformed rock culture.

Arthur C. Clarke, 1917-2008

Most certainly 2001: A Space Odyssey (1968) made Arthur C. Clarke the most famous science fiction writer in the world. I’m not claiming that he was the best nor even the greatest—although for many he is the very epitome of the SF writer—but unquestionably he was the most famous, a simple matter of fact. His closest rival in that regard may be Ray Bradbury. My personal tastes gravitate toward SF authors such as Philip K. Dick and J. G. Ballard, but it was the writing of Arthur C. Clarke that initially drew me to science fiction decades ago.

When I first saw 2001: A Space Odyssey, I was at the impressionable age of fourteen. As everyone knows, although the one sheet of 2001: A Space Odyssey promoted the film as a Cinerama presentation, it wasn’t, of course, projected in movie theaters in true Cinerama. But for me that’s a moot point, anyway, because I didn’t see it in Super Panavision 70, what MGM was then calling Cinerama; in fact, I never have seen it in that format--and never will. I first saw it at the drive-in, of all places, and, subsequently, in the years after, during its re-release, in 35mm prints. And yet despite the less than ideal venue in which I first saw it, the film so profoundly captured my imagination that I subsequently went back to see it again, perhaps five or six times. What did I care whether it was at the drive-in? I would have gone to see it anywhere. Its power is not simply in its images, but in its ideas--and its music.

The soundtrack to 2001 became the first album I ever purchased (with my own money). I had saved up my allowance, and of all the albums on the racks—albums by the Beatles, the Rolling Stones, the Association, Vanilla Fudge, Tommy James and the Shondells, Steppenwolf, Jimi Hendrix, on and on and on—the album about which I carefully deliberated, and eventually selected, was the soundtrack to 2001. I have that album to this day, and, alas, it has all of the tell-tale signs of age, e.g., “cover wear,” “corner dings,” “seam splits, “surface markings on record,” etc. Assuming my home is never subject some catastrophic event—fire, explosion, lightning, aircraft damage—I always will own it, until the day when my heirs are left to dispose of it, an antiquated, tattered material artifact connected to some decades-old movie.

Having read the novelization of 2001: A Space Odyssey around age fifteen, I was compelled to find more work by its author. My high school library had a few of Clarke's books; of those I read, I remember very much liking Islands in the Sky. A juvenile novel, I remember it being about a boy living on a space station, where human problems take second place in a world in which the imaginative reach of science was boundless. Soon after, I came across a few of Clarke’s short stories in some SF anthologies that I purchased off the carousel book rack at Garvey’s Rexall Drugs store. In due time Jerome Agel’s The Making of Kubrick’s 2001 (Signet, 1970) was published in paperback, followed a couple of years later by the book I found even more interesting, Clarke’s The Lost Worlds of 2001 (Signet, 1972), a detailed account of the making of 2001 that had the virtue of including Clarke’s short story “The Sentinel” (primary source for the film), as well as alternative script material that wasn’t used in the finished film.

I was a freshman in college, though, when I first read Childhood’s End, the novel that, for me, is the great Arthur C. Clarke novel. In the many years since I’ve become a college English teacher, I’ve taught it whenever I’ve had the opportunity to teach a course in science fiction. Childhood’s End employs the idea Clarke had first used in “The Sentinel” (and hence, subsequently, in 2001) in which humankind achieves transcendence under the tutelage of benevolent but inscrutable aliens—which in the case of Childhood’s End happen to have a strong resemblance to the Devil (vaguely reptilian, with horns and tail). I choose to think Clarke never abandoned the fundamental premise of American writer Charles Fort (1874-1932). Fort, a student of the paranormal and strange and unusual phenomena, postulated the utterly paranoid idea, “We are property,” meaning that the earth and its inhabitants are the playthings of unknown but immensely intelligent creatures from outer space. I’m not aware of any criticism that has been written about 2001: A Space Odyssey that explores the way in which it is a Fortean film. Fort’s assertion that “We are property” is the unstated premise of “The Sentinel,” as it is for 2001. As it turns out, many years later, in one of those unexpected turns of which life consists, as part of the research for the book I co-authored with Rebecca Umland, Donald Cammell: A Life on the Wild Side (FAB Press, 2006), I was given a copy of the screenplay adaptation of Childhood's End Abraham Polonsky wrote in the early 1970s, which Donald Cammell had hoped to direct. Although not widely known, and seldom if ever referred to in discussions of Polonsky's work after he ceased film directing, I'd love to know what Clarke thought of it.

Some years ago Peter Nicholls observed in The Encyclopedia of Science Fiction (St. Martin’s Press, 1993), that the paradoxical legacy of Arthur C. Clarke may be that while he is associated with technological progress, he at the same time may also be

best remembered for the image of mankind being as children next to the ancient, inscrutable wisdom of alien races. There is something attractive, even moving, in what can be seen in Freudian terms as an unhappy mankind crying out for a lost father; certainly it is the closest thing SF has yet produced to an analogy for religion, and the longing for God. (230)

But a recent BBC news report published this week reported:

Sir Arthur was quoted as saying religion was “a necessary evil in the childhood of our particular species,” and he left written instructions that his funeral be completely secular.

I am not at all surprised by this revelation, among the last wishes of a supremely intelligent writer of great imaginative reach, a man whose remarkable life spanned almost the entirety of the twentieth century.

Monday, January 18, 1960: Shoot the Piano Player

SHOOT THE PIANO PLAYER

Tirez sur le pianiste

1960, The Criterion Collection,
DD 1.0/16:9/Sub, 81m 15s

If information found at the Internet Movie Database is correct, then it was during the week of January 18-22, 1960 that Francois Truffaut completed the filming of his second feature film, SHOOT THE PIANO PLAYER. Were the final scenes filmed the climactic scenes in the snow? Yet another instance of the so-called “sophomore jinx” (in which a director follows an auspicious feature debut with a flop), SHOOT THE PIANO PLAYER, based on David Goodis’s novel Down There (1956), was a critical and commercial failure.

In defending his use of what an interviewer referred to as “trash novels” as source material for his films, Truffaut averred that the strength of these novels and novelists (David Goodis and William Irish [Cornell Woolrich] in particular) lie in their audacity: because their works are not considered to be literature (high), but pulp (low), they are free to put “into their books anything they choose.” Truffaut went on to say: “After seeing Shoot the Piano Player and liking it, Henry Miller was asked to write an introduction for a new edition of Down There and therefore had to read the book. He then phoned me to say that he suddenly realized that whereas my film was good, the book was even better. So you see, I don’t film trash.”

Had Truffaut made his comments about filmmakers instead of “pulp” novelists, and claimed that their strength is that they put “into their films anything they choose,” he could not have offered a better description of his own, individual style of making films, his personal poetics. I strongly suspect that those who have little tolerance for Truffaut’s films dislike them for precisely this reason: they are too “quirky,” too stylistically varied, an awkward combination of comedy, tragedy, and slapstick. Hence Criterion’s lavish double-disc set of SHOOT THE PIANO PLAYER (released late in 2005), which includes an audio commentary by two noted film scholars, rare interview footage, vintage interview footage with the director as well as rare test footage and a 28-page booklet with an insightful essay by Kent Jones and an additional interview with Truffaut, is unlikely to win over many converts.

Truffaut’s aesthetics can be understood as a reaction to French movies that exemplified what he called the “tradition of quality” and to American movies that now might be called “politically correct” but perhaps are better characterized as “hot topical,” films on social topics that manage to generate a great deal of heat but very little light—referred to in the 1950s as “problem pictures.” Hollywood problem pictures—films that condemned racial intolerance and drug addiction, for example, or explored the social and familial reasons for juvenile delinquency, or the potential horrors of nuclear war—might best be understood as analogous to a politician who condemns child abuse. He or she is right to condemn child abuse, but no one is going to speak for it. (Occasionally an ingenious writer might re-combine these topics into novel formulations, as exemplified by a film such as The World, The Flesh, and the Devil (1959), which was about nuclear war, racial bigotry, and feminism, and resolved itself, non-violently, through, of all things, the ménage a trios.) Time has transformed these problem pictures—e.g., among many dozens, The Defiant Ones, Guess Who’s Coming to Dinner, The Man With the Golden Arm, Blackboard Jungle, and, according to Truffaut, virtually everything by Billy Wilder (with the exception of Stalag 17)—into museum pieces. Truffaut had special dislike for films such as Billy Wilder’s The Spirit of St. Louis (1957), not a problem picture as such but dull and predictable—Hollywood filmmaking at its best, that is, worst.

Unlike the topical “problem picture,” SHOOT THE PIANO PLAYER is non-political in its subject matter—there’s no ostentatious display of “social consciousness.” Instead, with its innovative montage, non-diegetic digressions (Boby Lapointe’s “Framboise”), and sudden mood juxtapositions—visual jazz—SHOOT THE PIANO PLAYER attempts to exploit the full possibilities of the cinema. Since it is concerned primarily with its images, not simply its issues, it has remained more fresh and viable today than those other films of the same era.

An anecdote: During the many years Becky and I devoted to writing Donald Cammell: A Life on the Wild Side (FAB Press, 2006), Donald’s younger brother (and Associate Producer of Performance) David happened to visit us. The day before he arrived, I happened to have been sorting through some old laser discs to find out if I had any titles on laser disc that had not yet been released on DVD. Serendipitously, I left propped against the downstairs bookcase the Criterion laser disc of SHOOT THE PIANO PLAYER. Seeing it, David pointed to it and asked me if I liked the film. I said yes, I do. He replied: “So do I, very much. That was the film that opened up the cinema to me. It made me want to start making movies of my own.”

Slightly over a decade later, Performance (1970) had precisely the same effect on me: I’d loved movies since I was a small boy, but it was the film he co-produced years later that opened up for me the full possibilities of the cinema--as SHOOT THE PIANO PLAYER had for him.