Jazz Song Quotes

All is as if the world did cease to exist. The city's monuments go unseen, its past unheard, and its culture slowly fading in the dismal sea.

Do we not each dream of dreams? Do we not dance on the notes of lost memories? Then are we not each dreamers of tomorrow and yesterday, since dreams play when time is askew? Are we not all adrift in the constant sea of trial and when all is done, do we not all yearn for ships to carry us home?

Call me crazy, but there is something terribly wrong with this city.

I can’t help but ask, “Do you know where you are?” She turns to me with a foreboding glare. “Do you?

There is a stillness between us, a period of restlessness that ties my stomach in a hangman’s noose. It is this same lack in noise that lives, there! in the darkness of the grave, how it frightens me beyond all things.

If movements were a spark every dancer would desire to light up in flames.

Did Bach ever eat pancakes at midnight?

Show me a person who found love in his life and did not celebrate it with a dance.

Well, I’ve been a musician my whole life. When I was two, I would sing the theme from Star Wars in my crib; my mom taped it for proof. Then, when I was five, I asked for a violin. No one knew why I would want one, but my wish was granted and I ended up a classically trained fiddler by age 12. The only problem with that was, when you’re a classical violinist, everybody expects you to be satisfied with playing Tchaikovsky for the rest of your life, and saying you want to play jazz, rock, write songs, sing your songs, hook up your fiddle to a guitar amp, sleep with your 4-track recorder, mess around with synths, dress like Tinkerbell in combat boots, AND play Tchaikovsky is equivalent to spitting on the Pope.

History doesn’t start with a tall building and a card with your name written on it, but jokes do. I think someone is taking us for suckers and is playing a mean game.

She leaves my side and heads deeper into the apartment singing, “—if the spirit tries to hide, its temple far away… a copper for those they ask, a diamond for those who stay.

I don't really know how dating works," Jared told her. "High school for me was mostly musical numbers. That's how it is in the States, you've seen the movies. Every time someone had an emotional dilemma or epiphany, they would burst into song, and we would all have to break out into perfectly choreographed dance sequences. It took a lot of intensive training. So many jazz squares, no time for love.

The guitar poured out its soul, its history, its dreams, its pain, its victories, its secrets. The guitar’s strings purred with blues and ended with a haunting solitary song with no lyrics.

I steal one glance over my shoulder as soon as we are far from the foreboding luminance of the neon glow, and it is there that my stomach leaps into my throat. Squatting just shy of the light and partially concealed by the shade of an alley is a sinister silhouette beneath a crimson cowl, beaming a demonic smile which spans from cheek to swollen cheek.

I rouse Emily to our guests, as she finishes off our fifteenth snowman by setting the head atop its torso. She stands limp at my direction, pointing out the coming shadows and I cannot help but hear a muffled sigh as she decapitates her latest creation with a single push of her hand.

That’s a stupid name! Whirly-gig is much better, I think. Who in their right mind would point at this thing and say, ‘I’m going to fly in my Model-A1’. People would much rather say, ‘Get in my whirly-gig’. And that’s what you should name it.

Now listen for your song. Everybody’s got a song. When I used to chase the Trane— John Coltrane that is— he used to tell me, ‘If I know a man’s sound, I know the man.’ Do you hear the melody playing in your mind? Does it move you, nudge you off your seat?

There are quiet places also in the mind,” he said, meditatively. “But we build bandstand and factories on them. Deliberately—to put a stop to the quietness. We don’t like the quietness. All the thoughts, all the preoccupation in my head—round and round continually.” He made a circular motion with his hands. “And the jazz bands, the music hall songs, the boys shouting the news. What’s it all for? To put an end to the quiet, to break it up and disperse it, to pretend at any cost it isn’t there. Ah, but it is, it is there, in spite of everything, at the back of everything. Lying awake at night, sometimes—not restlessly, but serenely, waiting for sleep—the quiet re-establishes itself, piece by piece; all the broken bits, all the fragments of it we’ve been so busily dispersing all day long. It re-establishes itself, an inward quiet, like this outward quiet of grass and trees. It fills one, it grows –a crystal quiet, a growing expanding crystal. It grows, it becomes more perfect; it is beautiful and terrifying, yes, terrifying, as well as beautiful. For one’s alone in the crystal and there’s no support from outside, there’s nothing external and important, nothing external and trivial to pull oneself up by or to stand up, superiorly, contemptuously, so that one can look down. There’s nothing to laugh at or feel enthusiastic about. But the quiet grows and grows. Beautifully and unbearably. And at last you are conscious of something approaching; it is almost a faint sound of footsteps. Something inexpressibly lovely and wonderful advances through the crystal, nearer, nearer. And oh, inexpressibly terrifying. For if it were to touch you, if it were to seize and engulf you, you’d die; all the regular habitual, daily part of you would die. There would be and end of bandstands and whizzing factories, and one would have to begin living arduously in the quiet, arduously n some strange unheard-of manner. Nearer, nearer come the steps; but one can’t face the advancing thing. One daren’t. It’s too terrifying; it’s too painful to die. Quickly, before it is too late, start the factory wheels, bang the drum, blow up the saxophone. Think of the women you’d like to sleep with, the schemes for making money, the gossip about your friends, the last outrage of the politicians. Anything for a diversion. Break the silence, smash the crystal to pieces. There, it lies in bits; it is easily broken, hard to build up and easy to break. And the steps? Ah, those have taken themselves off, double quick. Double quick, they were gone at the flawing of the crystal. And by this time the lovely and terrifying thing is three infinities away, at least. And you lie tranquilly on your bed, thinking of what you’d do if you had ten thousand pounds and of all the fornications you’ll never commit.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

Jazz, Miss Lily, is the bastard child of music, born from the old Negro work song by a whole lot of fine daddies who ain’t about to claim it.

Why do we care about singers? Wherein lies the power of songs? Maybe it derives from the sheer strangeness of there being singing in the world. The note, the scale, the chord; melodies, harmonies, arrangements; symphonies, ragas, chinese operas,jazz, the blues: that such things should exist, that we should have discovered the magical intervals and distances that yield the poor cluster of notes, all within the span of a human hand from which we can build our cathedrals of sound, is alchemical a mystery as mathematics, or wine, or love. Maybe the birds taught us. Maybe not. Maybe we are just creatures in search of exaltation. We don't have much of it. Our lives are not what we deserve; they are, let us agree, in many painful ways deficient. Song turns them into something else. Song shows us a world that is worthy of our yearning, it shows us our selves as they might be, if we were worthy of the world.

Love is kisses and touches and all the little things that make your body flood with emotions such as need, want, protectiveness, jealousy, hurt, and anger. It can take your breath away, or smother you at times, and make you feel like you can't go on. Your heart may race a thousand miles per minute, then slow down, and then race again, just with a simple look. Love is deadly and can kill you from the inside out if you let it. It makes you do stupid, ridiculous things, and say senseless sappy words, or listen to silly love songs, jazz, or dance in the streets, or laugh, or smile. Love is a weapon, or a drug, and can drive a person mad. I know what love is...

I’ve never cared much for destinations. The idea of landing is too finite for my imagination and sense of song. Give me a direction and a sixteen-lane highway with room to swerve and explore along the way. Like jazz, I prefer to see life as a river.

Music was my therapy, and after a few songs, I always felt stronger. It was crazy how jazz fixed the broken pieces of me every time, how the sounds always took me back to a safe place in my soul.

She realized now that she had been expecting old-fashioned instruments – pipes, fifes, fiddles and tinny drums. Instead there came the cocksure, brassy warble of a saxophone, the blare of a cornet and the squeak and trill of a clarinet being made to work for its living. Not-Triss had heard jazz with neatly wiped shoes and jazz with gritty soles and a grin. And this too was jazz, but barefoot on the grass and blank-eyed with bliss, its musical strands irregular as wind gusts and unending as ivy vines.

Jazz presumes that it would be nice if the four of us--simpatico dudes that we are--while playing this complicated song together, might somehow be free and autonomous as well. Tragically, this never quite works out. At best, we can only be free one or two at a time--while the other dudes hold onto the wire. Which is not to say that no one has tried to dispense with wires. Many have, and sometimes it works--but it doesn't feel like jazz when it does. The music simply drifts away into the stratosphere of formal dialectic, beyond our social concerns. Rock-and-roll, on the other hand, presumes that the four of us--as damaged and anti-social as we are--might possibly get it to-fucking-gether, man, and play this simple song. And play it right, okay? Just this once, in tune and on the beat. But we can't. The song's too simple, and we're too complicated and too excited. We try like hell, but the guitars distort, the intonation bends, and the beat just moves, imperceptibly, against our formal expectations, whetehr we want it to or not. Just because we're breathing, man. Thus, in the process of trying to play this very simple song together, we create this hurricane of noise, this infinitely complicated, fractal filigree of delicate distinctions. And you can thank the wanking eighties, if you wish, and digital sequencers, too, for proving to everyone that technologically "perfect" rock--like "free" jazz--sucks rockets. Because order sucks. I mean, look at the Stones. Keith Richards is always on top of the beat, and Bill Wyman, until he quit, was always behind it, because Richards is leading the band and Charlie Watts is listening to him and Wyman is listening to Watts. So the beat is sliding on those tiny neural lapses, not so you can tell, of course, but so you can feel it in your stomach. And the intonation is wavering, too, with the pulse in the finger on the amplified string. This is the delicacy of rock-and-roll, the bodily rhetoric of tiny increments, necessary imperfections, and contingent community. And it has its virtues, because jazz only works if we're trying to be free and are, in fact, together. Rock-and-roll works because we're all a bunch of flakes. That's something you can depend on, and a good thing too, because in the twentieth century, that's all there is: jazz and rock-and-roll. The rest is term papers and advertising.

Pythagoras felt that specific notes affected people to very minute gradations of feeling. And every songwriter, I think, knows that D is a great key for a long song. It just happens to work. And B flat is always a great jump key for jazz. ~ Janis Ian

Listening, not jargon, is the path into the heart of music. And if we listen at a deep enough level, we enter into the magic of the song—no degrees or formal credentials required.

If you dig deep enough inside you, you'll find music. At BearPaw Duck Farm I hired an excavator, and I unearthed saxophone jazz. Taste the flavor for ONLY $3.33 per song.

A stunning quiet nighttime song of dark visions.

She’s the reason he will probably become an embittered old fuck before he’s even of legal drinking age, distrusting women and writing rude songs about them, and basically from here into eternity thinking all chicks are lying cheating sluts because one of them broke his heart. He’s the type of guy that makes girls like me frigid. I’m the girl who knows he’s capable of poetry, because, like I said, there are things I just know. I’m the one who could give him that old-fashioned song title of a thing called Devotion and True Love (However Complicated), if he ever gave a girl like me a second glance. I’m the less-than-five-minute girlfriend who for one too-brief kiss fantasized about ditching this joint with him, going all the way punk with him at a fucking jazz club in the Village or something. Maybe I would have treated him to borscht at Veselka at five in the morning, maybe I would have walked along Battery Park with him at sunrise, holding his hand, knowing I would become the one who would believe in him. I would tell him, I heard you play, I’ve read your poetry, not that crap your band just performed, but those love letters and songs you wrote to Tris. I know what you’re capable of and it’s certainly more than being a bassist in an average queercore band—you’re better than that; and dude, having a drummer, it’s like key, you fucking need one. I would be equipment bitch for him every night, no complaints. But, no, he’s the type with a complex for the Tris type: the big tits, the dumb giggle, the blowhard. Literally.

Excerpt from "The Trees in Winter"         I’m old now and tired. Dried up and brittle. My hands are like clumsy crooked twigs hanging from my stick figure wrists. My body doesn’t work like it used to, and what goes on in my mind feels about as useful as a cheap trick performed day after day by a third rate magician, an act so worn out that not even I can pretend to be entertained by it anymore. There’s nothing much left to say and even less to do. The repetition is uninspiring, like playing the same set of the same songs day after day. The jazz has gone out of my life, and the dull plodding rhythm I’m left with will never bring it back. There’s a persistent chill in the house that follows me around. Maybe it’s not in the house but in me. Am I becoming morbid? Am I becoming anything?

In April war was declared with Germany. Wilson and his cabinet—a cabinet that in its lack of distinction was strangely reminiscent of the twelve apostles—let loose the carefully starved dogs of war, and the press began to whoop hysterically against the sinister morals, sinister philosophy, and sinister music produced by the Teutonic temperament. Those who fancied themselves particularly broad-minded made the exquisite distinction that it was only the German Government which aroused them to hysteria; the rest were worked up to a condition of retching indecency. Any song which contained the word "mother" and the word "kaiser" was assured of a tremendous success. At last every one had something to talk about—and almost every one fully enjoyed it, as though they had been cast for parts in a sombre and romantic play.

In Notes of a Jazz Survivor, a documentary about his drug- and jail-ravaged life, Art Pepper and his wife, Laurie, listen to his recording of “Our Song.” The entry of the saxophone, Pepper explains, is “like the most subtle hello.” Ramamani’s voice is the response to this call; it is Laurie’s hand reaching for her husband’s as they listen. Ramamani tells us not only what it is like to love, but also what it is like to be loved. When I hear her voice, darling, I feel your hand in mine.

Songs are what I listen to, almost to the exclusion of everything else. I don’t listen to classical music or jazz very often, and when people ask me what music I like, I find it very difficult to reply, because they usually want names of people, and I can only give them song titles. And mostly all I have to say about these songs is that I love them, and want to sing along to them, and force other people to listen to them, and get cross when these other people don’t like them as much as I do

Do you want my jacket?” Jared asked. He was taking it off as he spoke, a little awkwardly as he still had to hang onto her. “Yes,” said Kami instantly. He drew it close around her shoulders. “Also your pin and your class ring. That’s how you do dating in America, isn’t it? You see, I know the ways of your people.” “I don’t really know how dating works,” Jared told her. “High school for me was mostly musical numbers. That’s how it is in the States, you’ve seen the movies. Every time someone had an emotional dilemma or epiphany, they would burst into song, and we would all have to break out into perfectly choreographed dance sequences. It took a lot of intensive training. So many jazz squares, no time for love.

Eventually I became a tad compulsive about hearing certain songs. At first it was a handful of jazz classics—Miles Davis’s “Freddie Freeloader,” John Coltrane’s “My Favorite Things,” Frank Sinatra’s “Luck Be a Lady.” (Before one primary debate, I must have played that last track two or three times in a row, clearly indicating a lack of confidence in my preparations.)

Perhaps we were, all of us -pimps, whores, racketeers, church members, and children -bound together by the nature of our oppression, the specific and peculiar complex of risks we had to run; if so, within these limits we sometimes achieved with each other a freedom that was close to love. I remember, anyway, church suppers and outing, and later, after I left the church, rent and waistline parties where rage and sorrow sat in the darkness and did not stir, and we ate and drank and talked and laughed and danced and forgot all about "the man." We had the liquor, we had the chicken, the music, and each other, and had no need to pretend to be what we were not, This is the freedom that one hears in some gospel songs, for example, and in jazz.

God has wrought many things out of oppression. He has endowed his creatures with the capacity to create and from this capacity has flowed the sweet songs of sorrow and joy that have allowed man to cope with his environment and many different situations. Jazz speaks for life. The Blues tell the story of life's difficulties, and if you think for a moment, you will realize that they take the hardest realities of life and put them into music, only to come out with some new hope or sense of triumph. This is triumphant music. Modern Jazz has continued in this tradition, singing the songs of a more complicated urban existence. When life itself offers no order and meaning, the musician creates an order and meaning from the sounds of the earth, which flow through his instrument.

Listening, not jargon, is the path into the heart of music. And if we listen at a deep enough level, we enter into the magic of the song - no degrees or formal credentials required. [...] [C]areful listening can demystify virtually all of the intricacies and marvels of jazz. [...] [T]he people who first gave us jazz did so without much formal study - and, in some instances, with none at all. But they knew how to listen.

In all jazz, and especially the blues, there is something tart and ironic, authoritative and double-edged. White Americans seem to feel that happy songs are happy and sad songs are sad, and that, God help us, is exactly the way most white Americans sing them—sounding, in both cases, so helplessly, defenselessly fatuous that one dare not speculate on the temperature of the deep freeze from which issue their brave and sexless little voices. Only people who have been “down the line,” as the song puts it, know what this music is about…. White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality, and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it. And I am not being frivolous here, either.

God has wrought many things out of oppression. He has endowed his creatures with the capacity to create-and from this capacity has flowed the sweet songs of sorrow and joy that have allowed man to cope with his environment and many different situations. Jazz speaks for life. The Blues tell the story of life’s difficulties, and if you think for a moment, you will realize that they take the hardest realities of life and put them into music, only to come out with some new hope or sense of triumph. This is triumphant music. Modern Jazz has continued in this tradition, singing the songs of a more complicated urban existence. When life itself offers no order and meaning, the musician creates an order and meaning from the sounds of the earth which flow through his instrument. It is no wonder that so much of the search for identity among American Negroes was championed by Jazz musicians. Long before the modern essayists and scholars wrote of racial identity as a problem for a multiracial world, musicians were returning to their roots to affirm that which was stirring within their souls. Much of the power of our Freedom Movement in the United States has come from this music. It has strengthened us with its sweet rhythms when courage began to fail. It has calmed us with its rich harmonies when spirits were down. And now, Jazz is exported to the world. For in the particular struggle of the Negro in America there is something akin to the universal struggle of modern man. Everybody has the Blues. Everybody longs for meaning. Everybody needs to love and be loved. Everybody needs to clap hands and be happy. Everybody longs for faith. In music, especially this broad category called Jazz, there is a stepping stone towards all of these.

Why do we love nonsense? Why do we love Lewis Carroll with his “‘Twas brillig, and the slithy toves did gyre and gimble in the wabe, all mimsy were the borogoves, and the mome raths outgrabe…”? Why is it that all those old English songs are full of “Fal-de-riddle-eye-do” and “Hey-nonny-nonny” and all those babbling choruses? Why is it that when we get “hep” with jazz we just go “Boody-boody-boop-de-boo” and so on, and enjoy ourselves swinging with it? It is this participation in the essential glorious nonsense that is at the heart of the world, not necessarily going anywhere. It seems that only in moments of unusual insight and illumination that we get the point of this, and find that the true meaning of life is no meaning, that its purpose is no purpose, and that its sense is non-sense. Still, we want to use the word “significant.” Is this significant nonsense? Is this a kind of nonsense that is not just chaos, that is not just blathering balderdash, but rather has in it rhythm, fascinating complexity, and a kind of artistry? It is in this kind of meaninglessness that we come to the profoundest meaning.

Mentally, I found her to be a disgustingly conventional little girl. Sweet hot jazz, square dancing, gooey fudge sundaes, musicals, movie magazines and so forth - these were the obvious items on her list of beloved things. The Lord knows how many nickels I fed to the gorgeous music boxes that came with every meal we had! I still hear the nasal voices of those invisibles serenading her, people with names like Sammy and Jo and Eddy and Tony and Peggy and Guy and Patty and Rex, and sentimental song hits, all of them as similar to my ear as her various candies were to my palate.

If talking pictures could be said to have a father, it was Lee De Forest, a brilliant but erratic inventor of electrical devices of all types. (He had 216 patents.) In 1907, while searching for ways to boost telephone signals, De Forest invented something called the thermionic triode detector. De Forest’s patent described it as “a System for Amplifying Feeble Electric Currents” and it would play a pivotal role in the development of broadcast radio and much else involving the delivery of sound, but the real developments would come from others. De Forest, unfortunately, was forever distracted by business problems. Several companies he founded went bankrupt, twice he was swindled by his backers, and constantly he was in court fighting over money or patents. For these reasons, he didn’t follow through on his invention. Meanwhile, other hopeful inventors demonstrated various sound-and-image systems—Cinematophone, Cameraphone, Synchroscope—but in every case the only really original thing about them was their name. All produced sounds that were faint or muddy, or required impossibly perfect timing on the part of the projectionist. Getting a projector and sound system to run in perfect tandem was basically impossible. Moving pictures were filmed with hand-cranked cameras, which introduced a slight variability in speed that no sound system could adjust to. Projectionists also commonly repaired damaged film by cutting out a few frames and resplicing what remained, which clearly would throw out any recording. Even perfect film sometimes skipped or momentarily stuttered in the projector. All these things confounded synchronization. De Forest came up with the idea of imprinting the sound directly onto the film. That meant that no matter what happened with the film, sound and image would always be perfectly aligned. Failing to find backers in America, he moved to Berlin in the early 1920s and there developed a system that he called Phonofilm. De Forest made his first Phonofilm movie in 1921 and by 1923 he was back in America giving public demonstrations. He filmed Calvin Coolidge making a speech, Eddie Cantor singing, George Bernard Shaw pontificating, and DeWolf Hopper reciting “Casey at the Bat.” By any measure, these were the first talking pictures. However, no Hollywood studio would invest in them. The sound quality still wasn’t ideal, and the recording system couldn’t quite cope with multiple voices and movement of a type necessary for any meaningful dramatic presentation. One invention De Forest couldn’t make use of was his own triode detector tube, because the patents now resided with Western Electric, a subsidiary of AT&T. Western Electric had been using the triode to develop public address systems for conveying speeches to large crowds or announcements to fans at baseball stadiums and the like. But in the 1920s it occurred to some forgotten engineer at the company that the triode detector could be used to project sound in theaters as well. The upshot was that in 1925 Warner Bros. bought the system from Western Electric and dubbed it Vitaphone. By the time of The Jazz Singer, it had already featured in theatrical presentations several times. Indeed, the Roxy on its opening night in March 1927 played a Vitaphone feature of songs from Carmen sung by Giovanni Martinelli. “His voice burst from the screen with splendid synchronization with the movements of his lips,” marveled the critic Mordaunt Hall in the Times. “It rang through the great theatre as if he had himself been on the stage.

A lot of her songs were to do with Blake, which did not escape Mark’s attention. She told Mark that writing songs about him was cathartic and that ‘Back to Black’ summed up what had happened when their relationship had ended: Blake had gone back to his ex and Amy to black, or drinking and hard times. It was some of her most inspired writing because, for better or worse, she’d lived it. Mark and Amy inspired each other musically, each bringing out fresh ideas in the other. One day they decided to take a quick stroll around the neighbourhood because Amy wanted to buy Alex Clare a present. On the way back Amy began telling Mark about being with Blake, then not being with Blake and being with Alex instead. She told him about the time at my house after she’d been in hospital when everyone had been going on at her about her drinking. ‘You know they tried to make me go to rehab, and I told them, no, no, no.’ ‘That’s quite gimmicky,’ Mark replied. ‘It sounds hooky. You should go back to the studio and we should turn that into a song.’ Of course, Amy had written that line in one of her books ages ago. She’d told me before she was planning to write a song about what had happened that day, but that was the moment ‘Rehab’ came to life. Amy had also been working on a tune for the ‘hook’, but when she played it to Mark later that day it started out as a slow blues shuffle – it was like a twelve-bar blues progression. Mark suggested that she should think about doing a sixties girl-group sound, as she liked them so much. He also thought it would be fun to put in the Beatles-style E minor and A minor chords, which would give it a jangly feel. Amy was unaccustomed to this style – most of the songs she was writing were based around jazz chords – but it worked and that day she wrote ‘Rehab’ in just three hours. If you had sat Amy down with a pen and paper every day, she wouldn’t have written a song. But every now and then, something or someone turned the light on in her head and she wrote something brilliant. During that time it happened over and over again. The sessions in the studio became very intense and tiring, especially for Mark, who would sometimes work a double shift and then fall asleep. He would wake up with his head in Amy’s lap and she would be stroking his hair, as if he was a four-year-old. Mark was a few years older than Amy, but he told me he found her very motherly and kind.

symphony isn’t what you’re going for. Leave the conductor and the sheet music behind. Build a jazz band instead. Jazz emphasizes individual spontaneity. The musicians know the overall structure of the song but have the freedom to improvise, riffing off one another other, creating incredible music. Of course, you can’t just remove the rules and processes, tell your team to be a jazz band, and expect it to be so. Without the right conditions, chaos will ensue. But now, after reading this book, you have a map. Once you begin to hear the music, keep focused. Culture isn’t something you can build up and then ignore. At Netflix, we are constantly debating our culture and expecting it will continually evolve. To build a team that is innovative, fast, and flexible, keep things a little bit loose. Welcome constant change. Operate a little closer toward the edge of chaos. Don’t provide a musical score and build a symphonic orchestra. Work on creating those jazz conditions and hire the type of employees who long to be part of an improvisational band. When it all comes together, the music is beautiful.

In his earliest memories he was sitting on the floor in the family room, in front of the giant stereo his parents had bought themselves as a wedding present, his face pressed into the padded fabric of one speaker. The fabric was prickly against his forehead but his nose fit perfectly into a little groove, and he could feel music spilling like molten gold through his entire body. He'd sit back on his heels when the song was over and his father, an accountant and amateur drummer whose (still-unrealized) dream was to open a jazz club and coffee house, would say, "Order up!" and put another record on the turntable. Rabbit's favorite albums were by Earth, Wind & Fire (syncopation made his brain feel like it was laughing) and Also sprach Zarathustra, its opening rumbling like an earthquake. And he loved The White Album, and when his mother played ABBA on the piano and they'd sing together (though Alice couldn't do it without being a total showoff), and the Star Wars soundtrack, and of _course_ Zeppelin. For six months in 1984, he had asked his parents to play "Stairway to Heaven" instead of a bedtime story.

Eventually I became a tad compulsive about hearing certain songs. At first it was a handful of jazz classics—Miles Davis’s “Freddie Freeloader,” John Coltrane’s “My Favorite Things,” Frank Sinatra’s “Luck Be a Lady.” (Before one primary debate, I must have played that last track two or three times in a row, clearly indicating a lack of confidence in my preparations.) Ultimately it was rap that got my head in the right place, two songs especially: Jay-Z’s “My 1st Song” and Eminem’s “Lose Yourself.” Both were about defying the odds and putting it all on the line (“Look, if you had one shot or one opportunity, to seize everything you ever wanted in one moment, would you capture it? Or just let it slip…”); how it felt to spin something out of nothing; getting by on wit, hustle, and fear disguised as bravado. The lyrics felt tailored to my early underdog status. And as I sat alone in the back of the Secret Service van on the way to a debate site, in my crisp uniform and dimpled tie, I’d nod my head to the beat of those songs, feeling a whiff of private rebellion, a connection to something grittier and more real than all the fuss and deference that now surrounded me. It was a way to cut through the artifice and remember who I was.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

Fifteen years had passed since I first learned to improvise by copying George Shearing records. From the beginning, the goal was to move beyond imitation and find my own voice, and I felt that that was finally happening. Miles had been the guiding light to my growth, encouraging all of us in the band to develop our own styles of playing, and during my five and a half years in the quintet I did start to develop my own sound. But it wasn’t until I got out on my own that I felt I could really explore it. Now that I had my own sextet, I started thinking analytically about what actually goes on within a jazz group. At every moment onstage players are making choices, and each choice affects every other member of the group. So each player has to be prepared to change directions at any given moment—just as Miles did when I played that “wrong” chord onstage a few years earlier. Everybody in a jazz ensemble has learned the basic framework of harmony and scales and how they fit. They know the basic song structure of having the rhythm section—piano, bass, and drums—playing together while the horns carry the melody. But apart from those basics, jazz is incredibly broad. There are really uncountable ways of playing it. For the pianist alone there are so many choices to make: what pitch, how many notes, whether to play a chord or a line. I have ten fingers, and they’re in motion almost all the time, so all of those decisions must happen in an instant. I’m reacting to what the rest of the band is playing, but if I’m only reacting, then I’m not really making a choice; I’m just getting hit and being pushed along. Acting is making a choice, so all the players must be ready to act as well as react. The players have to be talented enough, and confident enough, to do both. I had watched Miles surround himself with amazing musicians and then give them the freedom to act.

✓My music had roots which I'd dug up from my own childhood, musical roots buried in the darkest soil. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man ✓What is a soul? It's like electricity - we don't really know what it is, but it's a force that can light a room ✓There are many spokes on the wheel of life. First, we're here to explore new possibilities. ✓I did it to myself. It wasn't society... it wasn't a pusher, it wasn't being blind or being black or being poor. It was all my doing. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man. ✓There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Music to me is like breathing. I don't get tired of breathing, I don't get tired of music. ✓Just because you can't see anything , doesn't mean you should shut your eyes. ✓Don't go backwards - you've already been there. ✓Affluence separates people. Poverty knits 'em together. You got some sugar and I don't; I borrow some of yours. Next month you might not have any flour; well, I'll give you some of mine. ✓Sometimes my dreams are so deep that I dream that I'm dreaming. ✓I don't think any of us really knows why we're here. But I think we're supposed to believe we're here for a purpose. ✓I'd like to think that when I sing a song, I can let you know all about the heartbreak, struggle, lies and kicks in the ass I've gotten over the years for being black and everything else, without actually saying a word about it. ✓.There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Other arms reach out to me, Other eyes smile tenderly, Still in peaceful dreams I see, The road leads back to you. ✓I can't help what I sound like. What I sound like is what i am. You know? I cannot be anything other that what I am. ✓Music is about the only thing left that people don't fight over. ✓My version of 'Georgia' became the state song of Georgia. That was a big thing for me, man. It really touched me. Here is a state that used to lynch people like me suddenly declaring my version of a song as its state song. That is touching. ✓Absence makes the heart grow fonder and tears are only rain to make love grow. ✓If you can play the blues, you can do anything. ✓I never considered myself part of rock 'n' roll. My stuff was more adult. It was more difficult for teenagers to relate to; my stuff was filled with more despair than anything you'd associate with rock 'n' roll. Since I couldn't see people dancing, I didn't write jitterbugs or twists. I wrote rhythms that moved me. My style requires pure heart singing. ✓It's like Duke Ellington said, there are only two kinds of music - good and bad. And you can tell when something is good. ✓Rhythm and blues used to be called race music. ... This music was going on for years, but nobody paid any attention to it. ✓Crying's always been a way for me to get things out which are buried deep, deep down. When I sing, I often cry. Crying is feeling, and feeling is being human. ✓I cant retire from music any more than I can retire from my liver. Youd have to remove the music from me surgically—like you were taking out my appendix. ✓The words to country songs are very earthy like the blues. They're not as dressed up and the people are very honest and say, 'Look, I miss you darlin', so I went out and got drunk in this bar.' That's the way you say it. Where in Tin Pan Alley they would say, 'Oh I missed you darling, so I went to this restaurant and I sat down and had a dinn

There’s a tap on my shoulder. I turn around and get lost in a sea of blue. A Jersey-accented voice says, “It’s about time, kid,” and Frank Sinatra rattles the ice in his glass of Jack Daniel’s. Looking at the swirling deep-brown liquid, he whispers, “Ain’t it beautiful?” This is my introduction to the Chairman of the Board. We spend the next half hour talking Jersey, Hoboken, swimming in the Hudson River and the Shore. We then sit down for dinner at a table with Robert De Niro, Angie Dickinson and Frank and his wife, Barbara. This is all occurring at the Hollywood “Guinea Party” Patti and I have been invited to, courtesy of Tita Cahn. Patti had met Tita a few weeks previous at the nail parlor. She’s the wife of Sammy Cahn, famous for such songs as “All The Way,” “Teach Me Tonight” and “Only the Lonely.” She called one afternoon and told us she was hosting a private event. She said it would be very quiet and couldn’t tell us who would be there, but assured us we’d be very comfortable. So off into the LA night we went. During the evening, we befriend the Sinatras and are quietly invited into the circle of the last of the old Hollywood stars. Over the next several years we attend a few very private events where Frank and the remaining clan hold forth. The only other musician in the room is often Quincy Jones, and besides Patti and I there is rarely a rocker in sight. The Sinatras are gracious hosts and our acquaintance culminates in our being invited to Frank’s eightieth birthday party dinner. It’s a sedate event at the Sinatras’ Los Angeles home. Sometime after dinner, we find ourselves around the living room piano with Steve and Eydie Gorme and Bob Dylan. Steve is playing the piano and up close he and Eydie can really sing the great standards. Patti has been thoroughly schooled in jazz by Jerry Coker, one of the great jazz educators at the Frost School of Music at the University of Miami. She was there at the same time as Bruce Hornsby, Jaco Pastorius and Pat Metheny, and she learned her stuff. At Frank’s, as the music drifts on, she slips gently in on “My One and Only Love.” Patti is a secret weapon. She can sing torch like a cross between Peggy Lee and Julie London (I’m not kidding). Eydie Gorme hears Patti, stops the music and says, “Frank, come over here. We’ve got a singer!” Frank moves to the piano and I then get to watch my wife beautifully serenade Frank Sinatra and Bob Dylan, to be met by a torrent of applause when she’s finished. The next day we play Frank’s eightieth birthday celebration for ABC TV and I get to escort him to the stage along with Tony Bennett. It’s a beautiful evening and a fitting celebration for the greatest pop singer of all time. Two years later Frank passed away and we were generously invited to his funeral. A

Now there is this song on the saxophone. And I am ashamed. A glorious little suffering has just been born, an exemplary suffering. Four notes on the saxophone. They come and go, they seem to say: You must be like us, suffer in rhythm. All right! Naturally, I’d like to suffer that way, in rhythm, without complacence, without self-pity, with an arid purity. But is it my fault if the beer at the bottom of my glass is warm, if there are brown stains on the mirror, if I am not wanted, if the sincerest of my sufferings drags and weighs, with too much flesh and the skin too wide at the same time, like a sea-elephant, with bulging eyes, damp and touching and yet so ugly? No, they certainly can’t tell me it’s compassionate—this little jewelled pain which spins around above the record and dazzles me. Not even ironic: it spins gaily, completely self-absorbed; like a scythe it has cut through the drab intimacy of the world and now it spins and all of us, Madeleine, the thick-set man, the patronne, myself, the tables, benches, the stained mirror, the glasses, all of us abandon ourselves to existence, because we were among ourselves, only among ourselves, it has taken us unawares, in the disorder, the day to day drift: I am ashamed for myself and for what exists in front of it. It does not exist. It is even an annoyance; if I were to get up and rip this record from the table which holds it, if I were to break it in two, I wouldn’t reach it. It is beyond—always beyond something, a voice, a violin note. Through layers and layers of existence, it veils itself, thin and firm, and when you want to seize it, you find only existants, you butt against existants devoid of sense. It is behind them: I don’t even hear it, I hear sounds, vibrations in the air which unveil it. It does not exist because it has nothing superfluous: it is all the rest which in relation to it is superfluous. It is. And I, too, wanted to be. That is all I wanted; this is the last word. At the bottom of all these attempts which seemed without bonds, I find the same desire again: to drive existence out of me, to rid the passing moments of their fat, to twist them, dry them, purify myself, harden myself, to give back at last the sharp, precise sound of a saxophone note. That could even make an apologue: there was a poor man who got in the wrong world. He existed, like other people, in a world of public parks, bistros, commercial cities and he wanted to persuade himself that he was living somewhere else, behind the canvas of paintings, with the doges of Tintoretto, with Gozzoli’s Florentines, behind the pages of books, with Fabrizio del Dongo and Julien Sorel, behind the phonograph records, with the long dry laments of jazz. And then, after making a complete fool of himself, he understood, he opened his eyes, he saw that it was a misdeal: he was in a bistro, just in front of a glass of warm beer. He stayed overwhelmed on the bench; he thought: I am a fool. And at that very moment, on the other side of existence, in this other world which you can see in the distance, but without ever approaching it, a little melody began to sing and dance: “You must be like me; you must suffer in rhythm.

Bernard and I always believed that most pop music fits into the board category called rock and roll. Rock and roll was ever changing, and this art form had different genres of classification for the benefit of consumers, like sections in a library or bookstore. Once any genre-folk, soul, rock or even some jazz-reaches a certain position on the pop charts, it does what’s known in the music business as crossing over, and gets played on the Top Forty stations. That’s the reason so many of us own songs by artists from genre’s we normally wouldn't-their hit songs crossed over into the pop Top Forty mainstream. When a genre repeatedly crosses over and comes to dominate the Top Forty, what had originated as an insurgency becomes the new ruling class. This was the path disco had taken-from the margins where it started, a weird combination of underground gay culture and funk and gospel-singing techniques and, in the case of Chic, Jazz-inflected groovy soul. But it was basically all rock and roll, historically speaking, as far as we were concerned. But the media and the industry pitted us against the Knack-the disco kings in their buppie uniforms verses the scrappy white boys. But we never saw it that way. We thought we were all on the same team, even if our voices and songs followed different idioms. Boy, were we naïve. And boy, did things change.

It's the start of something loud and soft, classic jazz and wordless love song, free and entangled: forgiving yourself for being human, for the things you want to grab hold of, own and giving yourself permission when you need to let go.

pitch axis theory, which I learned in high school from my music teacher Bill Westcott. It is a compositional technique that was actually developed at the turn of the last century, so this is something that had been around for a long time. I remember Bill saying, "I'm going to teach you this very cool compositional technique," and he sat me down at the piano, and he went, "Watch this: I'll hold this C bass note, and then I play these chords, and each chord will put me in a different key, but it will sound like C 'something' to you . . ." I was fascinated by it, because I thought, "That is the sound I'm hearing in my head." To me it sounded very "rock," because rock songs don't travel around in too many keys, and it was the antithesis of the modern pop music that had been around for fifty years. It was the total opposite of most commercial jazz, but not all jazz, as I learned when I started really listening closely to modern jazz. I realized, "Wow, John Coltrane is using pitch axis theory. Not only is he doing that, but he’s going beyond it with his 'sheets of sound' approach," where in addition to building modes in different keys off of one bass note, he was building modes off of notes outside the key structure as well. He had taken it a step further. But that’s not what I was looking for, except for in a song like "The Enigmatic," which has that sort of complete atonal-meetspsycho melodic approach. I was more interested in using the pitch axis where you really could identify with one key bass note, in a rock and R&B sort of fashion. Then all the chords that you put on top would basically put you in different keys. So on Not of This Earth, you have these pounding E eighth notes on the bass, and your audience says, "Okay, we're in the key of E." But the chords on top are saying, "E Lydian, E Minor, E Lydian, E Mixolydian in cyclical form." And I thought, "Well, this gives me great melodic opportunities, I'm not stuck with just the seven notes of one key. I've got seven notes for every different key that I apply on top of this bass note." And I just love that sound, so I applied it to quite a lot of my music.

Nina Simone’s playing in the background today, but she’s not what’s putting jazz in my blood. It’s the thought of seeing Dave tonight. I’ve got little skipping beats in me. Whenever I check the clock, it’s ticking backward.

Jazz was the opposite of everything Harry Anslinger believed in. It is improvised, and relaxed, and free-form. It follows its own rhythm. Worst of all, it is a mongrel music made up of European, Caribbean, and African echoes, all mating on American shores. To Anslinger, this was musical anarchy, and evidence of a recurrence of the primitive impulses that lurk in black people, waiting to emerge. “It sounded,” his internal memos said, “like the jungles in the dead of night.”94 Another memo warned that “unbelievably ancient indecent rites of the East Indies are resurrected”95 in this black man’s music. The lives of the jazzmen, he said, “reek of filth.”96 His agents reported back to him97 that “many among the jazzmen think they are playing magnificently when under the influence of marihuana but they are actually becoming hopelessly confused and playing horribly.” The Bureau believed that marijuana slowed down your perception of time98 dramatically, and this was why jazz music sounded so freakish—the musicians were literally living at a different, inhuman rhythm. “Music hath charms,”99 their memos say, “but not this music.” Indeed, Harry took jazz as yet more proof that marijuana drives people insane. For example, the song “That Funny Reefer Man”100 contains the line “Any time he gets a notion, he can walk across the ocean.” Harry’s agents warned: “He does think that.” Anslinger looked out over a scene filled with men like Charlie Parker,101 Louis Armstrong,102 and Thelonious Monk,103 and—as the journalist Larry Sloman recorded—he longed to see them all behind bars.104 He wrote to all the agents he had sent to follow them, and instructed: “Please prepare all cases in your jurisdiction105 involving musicians in violation of the marijuana laws. We will have a great national round-up arrest of all such persons on a single day. I will let you know what day.” His advice on drug raids to his men was always “Shoot first.”106 He reassured congressmen that his crackdown would affect not “the good musicians, but the jazz type.”107 But when Harry came for them, the jazz world would have one weapon that saved them: its absolute solidarity. Anslinger’s men could find almost no one among them who was willing to snitch,108 and whenever one of them was busted,109 they all chipped in to bail him out.

so she happily worked away, humming a jazz song to herself and thinking about how beautiful love and springtime were.

music—Sarah Brightman, Il Divo, Latin Jazz, Bette Midler, and a collection of movie tunes. Driving through the Idaho mountains while listening to the theme song from Out of Africa can be

This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it.

Back then he'd hammered out rags as rough as the planks that made up that schoolhouse stage. Over the years he's taken a saw and rasp to those tunes and smoothed them at the edges, sanded them slowly over time with finer and finer grit paper, and applied a polish to them. The songs are comfortable now. People can take their shoes off to dance without fear of a spike in the foot; they can lie back on that smooth and waxed wood to take a nap in the afternoon or make love all night long. Oliver sees himself as a carpenter, a craftsman putting notes and melodies together, fitting them when they will, stepping back to rest and reconsider when they won't.

The problem with doing magic under pressure is that the pressure drowns out the flow, the rhythm. It’s like trying to play jazz with a gun to your head.

We have memorized America, how it was born and who we have been and where. In ceremonies and silence we say the words, telling the stories, singing the old songs. We like the places they take us. Mostly we do.

I was watching BET one night, and they were interviewing a man about jazz music. He said jazz music was invented by the first generation out of slavery. I thought that was beautiful because, while it is music, it is very hard to put on paper; it is so much more a language of the soul. It is as if the soul is saying something, something about freedom. I think Christian spirituality is like jazz music. I think loving Jesus is something you feel. I think it is something very difficult to get on paper. But it is no less real, no less meaningful, no less beautiful. The first generation out of slavery invented jazz music. It is a music birthed out of freedom. And that is the closest thing I know to Christian spirituality. A music birthed out of freedom. Everybody sings their song the way they feel it, everybody closes their eyes and lifts up their hands.

People often ask me if it’s scary to make up a song onstage, dictating parts, on the fly, to a full orchestra. Well, no. It doesn’t occur to me to worry about that. I have a jazz musician’s view of mistakes. If you play a wrong note, you can always make the same mistake again on purpose and make it sound right. Insistence on the mistake can be quite musical. Indeed, “once is a mistake, twice is jazz,” a quote often attributed to Miles Davis.

Meic Stevens, influential in his home country for founding psychedelic labels Sain and Wren and singing mystic troubadour songs in his native Welsh tongue. In autumn 1969 Stevens took part in an event playing alongside the ten-piece Indo-Jazz Fusions, and the following year the group’s sitarist Diwan Motihar and tabla player Keshav Sathe recorded parts on the Welshman’s Warners LP Outlander,

Unfolding according to the contemplative logic of their lyrical orbits, Astral Weeks’s songs unhooked themselves from pop’s dependence on verse/chorus structure, coasting on idling rhythms, raging and subsiding with the ebb and flow of Morrison’s soulful scat. The soundworld – a loose-limbed acoustic tapestry of guitar, double bass, flute, vibraphone and dampened percussion – was unmistakably attributable to the calibre of the musicians convened for the session: Richard Davis, whose formidable bass talents had shadowed Eric Dolphy on the mercurial Blue Note classic Out to Lunch; guitarist Jay Berliner had previous form with Charles Mingus; Connie Kay was drummer with The Modern Jazz Quartet; percussionist/vibesman Warren Smith’s sessionography included Miles Davis, Aretha Franklin, Nat King Cole, Sam Rivers and American folk mystics Pearls Before Swine. Morrison reputedly barely exchanged a word with the personnel, retreating to a sealed sound booth to record his parts and leaving it to their seasoned expertise to fill out the space. It is a music quite literally snatched out of the air.

Berlin wrote songs for a number of Astaire films of the period: Top Hat, Follow the Fleet, On the Avenue, Carefree. The two men became close personal friends for the rest of their lives. But the choice of Astaire as a Hollywood leading man is, at first glance, puzzling. Certainly, he was an extraordinary dancer, and songwriters appreciated his accuracy and clarity when singing their songs, even if his voice was reedy and thin. But a leading man? Essentially, Astaire epitomized what Berlin and other Jews strove to achieve. He was debonair, polished, sophisticated. His screen persona was that of a raffish, outspoken fellow, not obviously attractive, whose audacity and romanticism and wit in the end won out. It didn’t hurt that he could dance. But even his dance—so smooth and elegant—was done mostly to jazz. Unlike a Gene Kelly, who was athletic, handsome, and sexy, Astaire got by on style. Kelly was American whereas Astaire was continental. In short, Astaire was someone the immigrant might himself become. It was almost like Astaire was himself Jewish beneath the relaxed urbanity. In a film like Top Hat he is audacious, rude, clever, funny, and articulate, relying mostly on good intentions and charm to win over the girl—and the audience. He is the antithesis of a Clark Gable or a Gary Cooper; Astaire is all clever and chatty, balding, small, and thin. No rugged individualist he. And yet his romantic nature and persistence win all. Astaire only got on his knees to execute a dazzling dance move, never as an act of submission. His characters were largely wealthy, self-assured, and worldly. He danced with sophistication and class. In his famous pairings with Ginger Rogers, the primary dance numbers had the couple dressed to the nines, swirling on equally polished floors to the strains of deeply moving romantic ballads.

Berlin wrote songs for a number of Astaire films of the period: Top Hat, Follow the Fleet, On the Avenue, Carefree. The two men became close personal friends for the rest of their lives. But the choice of Astaire as a Hollywood leading man is, at first glance, puzzling. Certainly, he was an extraordinary dancer, and songwriters appreciated his accuracy and clarity when singing their songs, even if his voice was reedy and thin. But a leading man? Essentially, Astaire epitomized what Berlin and other Jews strove to achieve. He was debonair, polished, sophisticated. His screen persona was that of a raffish, outspoken fellow, not obviously attractive, whose audacity and romanticism and wit in the end won out. It didn’t hurt that he could dance. But even his dance—so smooth and elegant—was done mostly to jazz. Unlike a Gene Kelly, who was athletic, handsome, and sexy, Astaire got by on style. Kelly was American whereas Astaire was continental. In short, Astaire was someone the immigrant might himself become. It was almost like Astaire was himself Jewish beneath the relaxed urbanity. In a film like Top Hat he is audacious, rude, clever, funny, and articulate, relying mostly on good intentions and charm to win over the girl—and the audience. He is the antithesis of a Clark Gable or a Gary Cooper; Astaire is all clever and chatty, balding, small, and thin. No rugged individualist he. And yet his romantic nature and persistence win all.

If you haven’t done it in a while, pray and talk to Jesus. Ask Him to become real to you. Ask Him to forgive you of self-addiction, ask Him to put a song in your heart. I can’t think of anything better that could happen to you than this.

Nothin very bad happen to me lately. How you explain that? --I explain that, Mr Bones, terms o' your bafflin odd sobriety. Sober as man can get, no girls, no telephones, what could happen bad to Mr Bones? --If life is a handkerchief sandwich, in a modesty of death I join my father who dared so long agone leave me. A bullet on a concrete stoop close by a smothering southern sea spreadeagled on an island, by my knee. --You is from hunger, Mr Bones, I offers you this handkerchief, now set your left foot by my right foot, shoulder to shoulder, all that jazz, arm in arm, by the beautiful sea, hum a little, Mr Bones. --I saw nobody coming, so I went instead.

Nelle sue forme primitive, embrionali- quando aveva una struttura ancora vaga e variabile, aperta, simile a quella degli hollers - il blues, al pari degli altri folk song nero-americani, era cantato in assolo, oppure all'unisono, ma mai in armonia. Il primo rudimentale accompagnamento armonico fu fornito da un banjo, lo strumento di probabile origine africana che aveva dominato negli spettacoli dei minstrel e che venne poi sostituito dalla chitarra, assai più adatta per la sua duttilità.

Billie Holiday Her imperfect life led to her becoming a legendary performer with a continuing influence on American music. Born Eleanora Fagan on April 7, 1015 she became a songwriter and jazz singer with an unmistakable vocal style. Although she had a limited range her delivery, tempo and natural skills, held the attention of a devoted following. Influenced by Louis Armstrong and Bessie Smith her success as a pop singer with the Benny Goodman Band started with "Riffin' the Scotch", which sold 5,000 copies. She continued with Count Basie and Artie Shaw and was recognized throughout the 1930s and the 1940s with songs such as “I’ve Got My Love To Keep Me Warm,” “What a Little Moonlight Can Do” and “God Bless the Child.” Plagued with abusive relationships, drug and alcohol addiction, and even a short prison sentence she still rose to the top of the charts. Her predictable deterioration and eventual death on July 17, 1959 was caused by cirrholis of the liver.

What Harlem is, is constantly changing. It is a place that comes at you like a duet or a trio. Some avenues reveal a quartet of interest, while on side streets, a soloist steps out and breaks into song. Harlem is Langston. Harlem is allure. Harlem is jazz. Harlem is my wife, standing on an avenue with chickpea flour perched on her head. 'Come on, Marcus, let's hurry.' We walk as if we are hungry and destined. Harlem is love. And strife. And sorrow. Harlem is art. Harlem is the Apollo and the young woman who stands inside thinking, I'm going to get this. Harlem is poverty. Harlem is wealth. Harlem is America. Harlem is my home.

Our purpose and passions often seem to fade into the background, and we begin to deny our very nature. You know, the things in our lives that get us so jazzed you would think we had our own theme song playing every time we did them. The things that drive us and wake us up in the middle of the night because we’re so eager to get started.

The great jazz instrumentalists taught me how to sing and interpret a song. they showed me how a horn can have as much personality as an actor.

His album that year was Sign O’ the Times. I took the fact that the gang in the title track was named the Disciples as a personal tribute. The tour behind that record was the best Rock show I’ve ever seen. I went three times, and it blew my mind every time. The production was the highest evolution of the live, physical part of our Artform I have ever seen. It was Prince’s vision, but his production designer, LeRoy Bennett, deserves much of the credit for pulling it off. It was Rock, it was Theater, it was Soul, it was Cinema, it was Jazz, it was Broadway. The stage metamorphized into different scenes and configurations right before your eyes, transforming itself into whatever emotional setting was appropriate for each song. On top of that, the music never stopped, for three solid hours. Prince wrote various pieces, or covered Jazz, as interstitial transitions for those moments when the stage was shifting or the musicians were changing clothes. At one point, he even had a craps game break out, which made me laugh—it brought me back to Dr. Zoom and the Sonic Boom and our onstage Monopoly games. They captured it pretty well on film, but it can’t compare. When you’re watching a movie, your mind is used to scene changes, different sets and lighting. Live, it’s something else. That kind of legerdemain before your eyes is mind-boggling.

Jazz is a strange music. Jazz is where you find it. You dig all day in the mine, handling those big lumpy dead rocks; that’s the popular music, the dead stuff. And then all of a sudden you come on a bright gleaming streak embedded in the dead rock; it’s alive, it’s gold. That’s how you find jazz. So many people have never heard jazz, because they’ve found nothing but the slag, the dead ore in which it’s cased. They hear the raw material, the nondescript popular song; they may never be lucky enough to be present when inspired musicians strike away the lumpy death and bring out the life. The trumpet states a theme; it isn’t a hell of a good theme and in the song it means little or nothing. He strips it down to its bare chords, throws its thin line of melody out there for a start. The clarinet invents a counter-melody for himself, an invention as carefully wrought, as musicianly, as anything Bach ever wrote down. And then the trombone sings; there is a complete perfection, coming close to the unbearable, in the addition of that third voice to the polyphony of true jazz. Out of nothing something of beauty has been created; you have heard jazz, and you are lucky. You are even more lucky if you have created jazz, if you can sit with the gut-searing vibrations of a trombone mouthpiece kicking back against your face and feel the music down into your feet.

Chuck E.'s In Love" How come he don't come and P.L.P. with me Down at the meter no more? And how come he turn off the TV And hang that sign on the door? Well, we call, and we call "How come?", we say Hey, what could make a boy behave this way, yeah? Well, he learned all of the lines now And every time He don't, uh, stutter when he talks And it's true, it's true He sure has acquired This kind of cool and inspired sort of jazz when he walks Where's his jacket and his old blue jeans? If, if this ain't healthy, it is some kinda clean But that means that Chuck E.'s in love, my, my Chuck E.'s in love, love, love, love Chuck E.'s in love, uh-huh Chuck E.'s in I don't believe what you're saying to me This is something that I've got to see Is he here? I look in the pool hall But is he here? I look in the drugstore But is he here? No, he don't come here no more Well, I tell you what I saw him He was sittin' behind us Down at the Pantages And whatever it is That he's got up his sleeve Well, I hope it isn't contagious What's her name? Is that her there? Oh, Christ, I think he's even combed his hair And is that her? Well, then, what's her name? Oh, it's never gonna be the same That's not her I know what's wrong 'Cause Chuck E.'s in love with the little girl singing this song And don't you know Chuck E.'s in love, yeah, yeah Chuck E.'s in love, love, love, love Chuck E.'s in love, my, my Chuck E.'s in Chuck E.'s in love Chuck E.'s in love He's in love, love, love with me Ricki Lee Jones, Ricki Lee Jones (1979)

The theme of music making the dancer dance turns up everywhere in Astaire’s work. It is his most fundamental creative impulse. Following this theme also helps connect Astaire to trends in popular music and jazz, highlighting his desire to meet the changing tastes of his audience. His comic partner dance with Marjorie Reynolds to the Irving Berlin song “I Can’t Tell a Lie” in Holiday Inn (1942) provides a revealing example. Performed in eighteenth-century costumes and wigs for a Washington’s birthday–themed floor show, the dance is built around abrupt musical shifts between the light classical sound of flute, strings, and harpsichord and four contrasting popular music styles played on the soundtrack by Bob Crosby and His Orchestra, a popular dance band. Moderate swing, a bluesy trumpet shuffle, hot flag-waving swing, and the Conga take turns interrupting what would have been a graceful, if effete, gavotte. The script supervisor heard these contrasts on the set during filming to playback. In her notes, she used commonplace musical terms to describe the action: “going through routine to La Conga music, then music changing back and forth from minuet to jazz—cutting as he holds her hand and she whirls doing minuet.”13 Astaire and Reynolds play professional dancers who are expected to respond correctly and instantaneously to the musical cues being given by the band. In an era when variety was a hallmark of popular music, different dance rhythms and tempos cued different dances. Competency on the dance floor meant a working knowledge of different dance styles and the ability to match these moves to the shifting musical program of the bands that played in ballrooms large and small. The constant stylistic shifts in “I Can’t Tell a Lie” are all to the popular music point. The joke isn’t only that the classical-sounding music that matches the couple’s costumes keeps being interrupted by pop sounds; it’s that the interruptions reference real varieties of popular music heard everywhere outside the movie theaters where Holiday Inn first played to capacity audiences. The routine runs through a veritable catalog of popular dance music circa 1942. The brief bit of Conga was a particularly poignant joke at the time. A huge hit in the late 1930s, the Conga during the war became an invitation to controlled mayhem, a crazy release of energy in a time of crisis when the dance floor was an important place of escape. A regular feature at servicemen’s canteens, the Conga was an old novelty dance everybody knew, so its intrusion into “I Can’t Tell a Lie” can perhaps be imagined as something like hearing the mid-1990s hit “Macarena” after the 2001 terrorist attacks—old party music echoing from a less complicated time.14 If today we miss these finer points, in 1942 audiences—who flocked to this movie—certainly got them all. “I Can’t Tell a Lie” was funnier then, and for specifically musical reasons that had everything to do with the larger world of popular music and dance. As subsequent chapters will demonstrate, many such musical jokes or references can be recovered by listening to Astaire’s films in the context of the popular music marketplace.

On the working-class, multiethnic Upper West Side alone, Moses bulldozed two stable communities of color. One, along West 98th and 99th Streets, he destroyed as a gift to the builders of a market-rate development called Manhattantown (now Park West Village). At a reunion in 2011, a former resident told the Times, “It was a great neighborhood to live in. I remember playing jacks, eating Icees, playing stickball and dodge ball, jumping double Dutch and when it got really hot out they would open up the fire hydrants.” Said another, “It wasn’t a slum; why tear it down?” The other neighborhood was San Juan Hill, destroyed to make way for Lincoln Center. An African-American and Latino working-class community, San Juan Hill was full of theaters, dance halls, and jazz clubs. In the early 1900s, it was the center of black cultural life in Manhattan, where James P. Johnson wrote the song “The Charleston,” inspired by southern black dockworkers on the Hudson River. Still, it was branded as “blight.” While they fought the city in court, 7,000 families and 800 small businesses were removed and scattered.

His songs now accompany television commercials and have been reinterpreted across the musical spectrum, from the British punk acts to jazz divas like Cassandra Wilson and Norah Jones. Hank’s songs, in fact, are almost everywhere. As the records grow smaller, Hank Williams grows bigger.

McHugh gives as references here “annyma roner” as “Ahriman,” the “Zoroastrian principle of evil” and the song “Little Annie Rooney,” and “moother of mine” as the song “Mother of Mine.

Porter’s next new Hollywood work, MGM’s High Society (1956), was second-division Porter. It hit his characteristic points—the Latin rhythm number in “Mind If I Make Love To You,” the charm song full of syncopation and “wrong” notes in “You’re Sensational.” Porter even turned himself inside out in two numbers for Louis Armstrong, “High Society Calypso” (the Afro-Caribbean anticipation of reggae had just begun to trend in America) and, in duet with Bing Crosby, “Now You Has Jazz.” And the film’s hit, “True Love,” is a waltz so simple neither the vocal nor the chorus has any syncopation whatever. This is smooth Porter, the Tin Pan Alley Porter who wants everyone to like him, even the tourists. Everything about High Society is smooth—to a fault. Armstrong gives it flair, but everyone else is so relaxed he or she might be bantering between acts on a telethon. These are pale replicas of the characters so memorably portrayed in MGM’s first go at this material, The Philadelphia Story, especially by Katharine Hepburn and Cary Grant. In their first moment, the two are in mid-fight; she breaks his golf clubs and he starts to take a swing at her, recalls himself to manly grace, and simply shoves her self-satisfied mug out of shot. This is not tough love. It’s real anger, and while Philip Barry, who wrote the Broadway Philadelphia Story, is remembered only as a boulevardier, he was in fact a deeply religious writer who interspersed romantic comedies with allegories on the human condition, much as Cole Porter moved between popular and elite composition. Underneath Barry’s Society folderol, provocative relationships undergo scrutiny as if in Christian parable; his characters are likable but worrisome—and, from First Couple Bing Crosby and Grace Kelly on down, there is nothing worrisome in this High Society.

The Robeson and Morgan plans—the Show Boat that could have been, the Show Boat that came to be—were built on new song-centered, thoroughly gendered performance personas: the spiritual-singing black man and the torch song-singing white woman, both of which marked out new areas of racially defined performance. These were innovative voices and figures, expressions of the changing popular culture landscape of Jazz Age Manhattan.

Early in my happy adventures as a gigging musician, putting my ragbag of borrowed licks and boundless, puppyish enthusiasm before very kind audiences, I had an epiphany. Whatever my ambitions, I was not required to have mastered the piano completely before playing for people. The jazz world may be strewn with mighty saxophonists who turn up to gigs bellowing “any tune, any key, any tempo”. To me, they are God-like figures. But I did not have to be, indeed could never be, like them. Instead, I simply had to be able to play the tunes I was performing at that moment. Back then the audience did not need to know that there was not much else beyond the 10-song set they’d just heard. I would still be, and indeed remain, the best jazz pianist of all the British restaurant critics. There’s a lot to be said for being good over a narrow bandwidth; for doing a small number of things really well, rather than trying to prove your exhausting high-trapeze virtuosity.

When he’d first tried his hand at jazz, it was a mess. Like most classically trained musicians who relied on strict training, he was most comfortable following the road map that a composer laid out. Ray would pour himself onto the classical route, which had clear signposts and a yellow line down one side. With jazz, there were no signs; the GPS just said, “Go.” Jazz charts provided a simple melody he was just supposed to riff from—he wanted to read every note, lock in on each finger pattern. How would he even begin? He started by listening to the opening melody of a song, then adding a few notes in the same key, then changing the key for a while, then somehow, miraculously, returning to the original key, all while making it seem effortless. This took a lot of practice. When he thought he had it, he had to think again. It was fun, challenging, and exercised new muscles in his playing.

Grandfather please stand on the shoulders of my father while he’s deep‐sea fishing Song by Lana Del Rey Overview Lyrics Videos Listen Lyrics Three white butterflies to know you're near I know they think that it took somebody else To make me beautiful, beautiful As they intended me to be But they're wrong I know they think that it took thousands of people To put me together again like an experiment Some big man behind the scenes So I am Frankenstein, black dreams into my song But they're wrong God, if you're near me, send me three white butterflies Or an owl to know know you're listening, sitting while I'm drinking Grandfather, please stand on the shoulders of my father While he's deep-sea fishing for sharks in the Pacific 'Cause I'm good on spirit, warm-bodied A fallible deity wrapped up in white I'm folk, I'm jazz, I'm blue, I'm green Regrettably you're so a white woman But I have good intentions if even I'm one of the last ones If you don't believe me, my poetry and my melodies Feel it in your bones I have good intentions even if I'm one of the last ones Ah, yeah, ah, yeah, ah, yeah Grandfather, please stand on the shoulders of my father While he's deep-sea fishing for all the things he's wishing God, if you're near me, send me three white butterflies Or a map to know you're fishing, impart on me your wisdom It took somebody else to make me beautiful Wonderful As they intended me to be But they're wrong Three white butterflies to know you're near

EBB: As I recall, “Cell Block Tango” was a very difficult number to write. It’s not so much a song as a musical scene for six women, and each has to tell her personal story in the course of a musical refrain that keeps repeating. It was difficult because each of the stories had to be entertaining and also meaningful. Each one had to be of a length that didn’t go on too long and run the risk of being boring. We kept rewriting and rewriting those stories that the women told to go with the refrain— He had it coming He had it coming He only had himself to blame. If you’d have been there If you’d have seen it I betcha would have done the same! KANDER: When Gwen was sick during Chicago, Liza took over for eight weeks and she came close to making the show a hit. EBB: She did all of Gwen’s blocking. KANDER: She learned that show in a week. EBB: I guess I should confess this. I had been with Liza in California, and when we were on our way back to New York on the plane, when I knew Liza was going to do Chicago, I was egging her on to get little things back into the show that I lost during my collaboration with Fosse. I desperately wanted “My Own Best Friend” to be a song just for Roxie. That was the way it was originally supposed to be done. But Bobby took that song and added Chita as Velma. He had them at the edge of the stage, obviously mocking the high-end cabaret singers with their phony Oh-look-at-me attitude. He hated songs like— KANDER: “I Did It My Way.” EBB: And “I Gotta Be Me.” He hated them.

The film version of Chicago is a milestone in the still-being-written history of film musicals. It resurrected the genre, winning the Oscar for Best Picture, but its long-term impact remains unclear. Rob Marshall, who achieved such success as the co-director of the 1998 stage revival of Cabaret, began his career as a choreographer, and hence was well suited to direct as well as choreograph the dance-focused Chicago film. The screen version is indeed filled with dancing (in a style reminiscent of original choreographer Bob Fosse, with plenty of modern touches) and retains much of the music and the book of the stage version. But Marshall made several bold moves. First, he cast three movie stars – Catherine Zeta-Jones (former vaudeville star turned murderess Velma Kelly), Renée Zellweger (fame-hungry Roxie Hart), and Richard Gere (celebrity lawyer Billy Flynn) – rather than Broadway veterans. Of these, only Zeta-Jones had training as a singer and dancer. Zellweger’s character did not need to be an expert singer or dancer, she simply needed to want to be, and Zellweger’s own Hollywood persona of vulnerability and stardom blended in many critics’ minds with that of Roxie.8 Since the show is about celebrity, casting three Hollywood icons seemed appropriate, even if the show’s cynical tone and violent plotlines do not shed the best light on how stars achieve fame. Marshall’s boldest move, though, was in his conception of the film itself. Virtually every song in the film – with the exception of Amos’s ‘Mr Cellophane’ and a few on-stage numbers like Velma’s ‘All That Jazz’ – takes place inside Roxie’s mind. The heroine escapes from her grim reality by envisioning entire production numbers in her head. Some film critics and theatre scholars found this to be a cheap trick, a cop-out by a director afraid to let his characters burst into song during the course of their normal lives, but other critics – and movie-goers – embraced this technique as one that made the musical palatable for modern audiences not accustomed to musicals. Marshall also chose a rapid-cut editing style, filled with close-ups that never allow the viewer to see a group of dancers from a distance, nor often even an entire dancer’s body. Arms curve, legs extend, but only a few numbers such as ‘Razzle Dazzle’ and ‘Cell Block Tango’ are treated like fully staged group numbers that one can take in as a whole.

yeh. billie. if someone had love u like u shud have been loved ain't no tellin what kinds of songs u wud have swung gainst this country's wite mind. or what kinds of lyrics wud have pushed us from our blue / nites. yeh. billie. if some blk / man had reallee made u feel permanentlee warm. ain't no tellen where the jazz of yo/songs wud have led us.

I dated a disc jockey for a time, a man I met at a jazz club. That went on for only a few months. After he’d worried me half to death with too much talking, I dumped him by calling into a radio station and dedicating the Billie Holiday song to him “You Ain’t Gonna Bother Me No More.

Jazz emphasizes individual spontaneity. The musicians know the overall structure of the song but have the freedom to improvise, riffing off one another other, creating incredible music.

I repeated the facts over and over to an empty hallway of sleeping hotel guests, singing them like they were the lyrics of a new Justin Bieber song. Jessica, thirty-two, studied business, likes jazz. (Jen certainly does not.) Jessica is in a long-term, long-distance relationship with a guy she met at Rutgers. Rose introduced them, and now they’re about to get engaged. (Jen is certainly not even close to getting engaged.)

baallad FW 593.15 n. A poem, song, or ballad that tells a story about young sheep or a lamb. The nursery rhyme about Mary’s little lamb that broke the rules by following her to school is perhaps the most famous “baallad” of them all, although the “baallad” about the black sheep that had three bags full of wool is equally well known. An English expression for a nice, sweet young person is a “baa-lamb.”(“And let Billey Feghin be baallad out of his hummuluation.”)

Louis Armstrong put out a jazz song in 1935 called “Old Man Mose” about an old guy who had “kicked the bucket.” His pals knocked on his door and couldn’t get any response. I listened to it just now and was amused and delighted by how upbeat and joyful the song was. But that’s Louie and the joy he brought to everything he sang and played (even, and perhaps especially, in his so-called old age when he continued to play almost every night in towns and wide spots in the road, all over the country.) Louie’s love of life seemed to increase the older he got, and loving life is what we’re talking about here.

There are quiet places also in the mind,' he said, meditatively. 'But we build bandstands and factories on them. Deliberately - to put a stop to the quietness. We don't like the quietness. All the thoughts, all the preoccupations in my head - round and round, continually.' He made a circular motion with his hand. 'And the jazz bands, the music hall songs, the boys shouting the news. What's it for, what's it all for? To put an end to the quiet, to break it up and disperse it, to pretend at any cost is isn't there. Ah, but is is, it is there, in spite of everything, at the back of everything. Lying awake at night, sometimes - not restlessly, but serenely, waiting for sleep - the quiet reestablishes itself, piece by piece; all the broken bits, all the fragments of it we've been so busily dispersing all day long. It re-establishes itself, an inward quiet, like this outward quiet of grass and trees. It fills one, it grows - a crystal quiet, a growing expanding crystal. It grows, it becomes more perfect; it is beautiful and terrifying, yes, terrifying, as well as beautiful. For one's alone in the crystal and there 's no support from outside, there's nothing external and important, nothing external and trivial to pull oneself up by or stand on, superiorly, contemptuously, so that one can look down. There's nothing to laugh at or feel enthusiastic about. But the quiet grows and grows. Beautifully and unbearably. And at last you are conscious of something approaching; it is almost a faint sound of footsteps. Something inexpressibly lovely and wonderful advances through the crystal, nearer, nearer. And, oh, inexpressibly terrifying. For if it were to touch you, if it were to seize and engulf you, you'd die; all the regular, habitual, daily part of you would die. There would be an end of bandstands and whizzing factories, and one would have to begin living arduously in the quiet, arduously in some strange unheard-of manner. Nearer, nearer come the steps; but one can't face the advancing thing. One daren't. It's too terrifying, it's too painful to die. Quickly, before it is too late, start the factory wheels, bang the drum, blow the saxophone. Think of the women you'dl like to sleep with, the schemes for making money, the gossip about your friends, the last outrage of the politicians. Anything for a diversion. Break the silence, smash the crystal to pieces. There, it lies in bits; it is easily broken, hard to build up and easy to break. And the steps? Ah, those have taken themselves off, double quick. Double quick, they were gone at the first flawing of the crystal. And by this time the lovely and terrifying thing is three infinities away, at least. And you lie tranquilly on your bed, thinking of what you'd do if you had ten thousand pounds and of all the fornications you'll never commit.' He thought of Rosie's pink underwear.

You do understand what I mean!” he exclaimed, pleased to see Maude responding to his song. “I chose Nina Simone to show you something else. Just like you, Nina Simone had a classical background. When she was younger, she wanted to become a concert pianist. Her skill was beyond measure and she used it in a wide repertoire of jazz, blues, and R&B songs. And I think you can do the same. Music knows no limits and I truly understand why James insisted on signing you, Maude.” Maude remained silent, still thinking about his rendition of Nina Simone. “All you have to do is dig deeper. Try finding some suffering in you. Don’t sing the Cenerentola with a smile. Although you look like a girl who’s had it all. You know, the nice girl from the North of France, who grew up in a quiet, small town with her loving mom and dad and brothers and sisters, always top of her class, quick-tempered when things didn’t go her way. A bit spoiled, I guess. You have to put all that—” “Spoiled?” Maude blurted in utter disbelief, the word echoing through her mind. Of all the things he could’ve said about her, spoiled was the last word that could have appeared remotely appropriate to describe her. As for suffering, she’d had plenty of that, too, which is why she didn’t want to think about it. Not while she was so happy in New York and Carvin and the Ruchets were the last thing she wanted in her head. She painfully pushed the Ruchets away from her mind and turned to Matt, eyes flaring up again. “You know nothing about me, Matt,” she said, her voice quivering with emotion. “And you obviously know nothing about suffering, or you wouldn’t idealize it the way that you do. You see it as a romantic notion that seemingly gives depth to songwriting. And it does. Not because the singers actually thought of woe in a purely aesthetic way, but because that’s how they actually lived. You will never understand that,” she finished, trembling from head to toe. And with that, she grabbed her bag, coat, gloves, scarf, and stormed out of Matt’s Creation Room, slamming the door behind her.