Crossing the Rubicon. Copyright © 2020 by Special Rider Music. All rights reserved.

Gotta Serve Somebody. Copyright © 1979 by Special Rider Music. All rights reserved.

Jokerman. Copyright © 1983 by Special Rider Music. All rights reserved.

Mississippi. Copyright © 1996 by Special Rider Music. All rights reserved.

Mother of Muses. Copyright © 2020 by Special Rider Music. All rights reserved.

Narrow Way. Copyright © 2012 by Special Rider Music. All rights reserved.

Song to Woody. Copyright © 1962, 1965 by Duchess Music Corporation; renewed 1990, 1993 by MCA. All rights reserved.

Subterranean Homesick Blues. Copyright © 1965 by Warner Bros. Inc.; renewed 1993 by Special Rider Music. All rights reserved.

To Be Alone with You. Copyright © 1969 by Big Sky Music; renewed 1997 by Big Sky Music. All rights reserved.

 

All songs written by Bob Dylan.

Erin C. Callahan and Court Carney (ed.), The Politics and Power of Bob Dylan’s Live Performances: Play a Song for Me. New York: Routledge, 2023.

Peter McKenzie, Bob Dylan: On A Couch $ Fifty Cents A Day. 2023.

Erin Callahan is a Professor of English at San Jacinto College in Houston, Texas. She has presented and published her work on Bob Dylan, and co-edited The Politics and Power of Bob Dylan’s Live Performances with Court Carney for Routledge. She is also a regular contributor to The Dylantantes newsletter.

 

Alessandro Carrera is Moores Professor of Italian Studies and World Cultures and Literatures at the University of Houston, Texas. He has translated the songs and prose of Bob Dylan into Italian, including Chronicles Vol. One and Tarantula, and is the author of La voce di Bob Dylan.

 

Anne Margaret Daniel teaches at the New School University in New York City and at Bard College in Annandale-on-Hudson. Her essays on literature, music, books, baseball, and culture have appeared in The New York Times, Hot Press, The Spectator, and The Times Literary Supplement.

 

Freddy Cristóbal Dominguez is a historian of early modern European political and religious history. He is particularly interested in radical Catholic exiles, mystical nuns, historical reenactors, and elderly rock stars. He is currently associate professor of history at the University of Arkansas, Fayetteville.

 

Kathryn Lofton is Lex Hixon Professor of Religious Studies and American Studies, and Professor of History and Divinity at Yale University, where she also serves as Dean of Humanities. She has written extensively about capitalism, popular culture, and the secular.

 

Richard Morgan is an international humanitarian worker and has loved Dylan’s songs since the late 1960s.

 

Eyolf Østrem has a PhD in Musicology from Uppsala University, and has worked at the University of Copenhagen’s Centre for the Study of the Cultural Heritage of Medieval Rituals. He founded the website DylanChords.com in 1996.

 

Thomas Palaima is Armstrong Centennial professor of Classics at University of Texas at Austin. A MacArthur fellow and member of the American Academy of Arts and Sciences, he has long used songs, ancient and modern, as best sources for understanding the miseries and joys of living through this weary world of woe.

 

John M. Radosta teaches high school English in Milton, Massachusetts. He is the co-author, with Keith Nainby, of Bob Dylan in Performance: Song, Stage, and Screen, as well as chapters in Rock Icons and Politics and Power in Bob Dylan’s Live Performances. John lives in Boston with his wife, son, and rescue dog.

 

Rebecca Slaman is a freelance writer and editor. She has a BA from Fordham University in English and Classics. Her writing specializes in fan communities on social media, particularly Twitter. She has presented at the University of Tulsa and Florida International University.

The Dylan Review spoke to author Ray Padgett about his recent collection of interviews with Bob Dylan’s band members, Pledging My Time. The interview has been edited for length and clarity.

 

Dylan Review: Your book began as an email newsletter, Flagging Down The Double Es, that reviewed bootlegged shows. Why did you start interviewing band members?

Ray Padgett: I sort of stumbled into it. The goal of the newsletter was not to interview anyone. I just wrote about tapes that I listened to and liked. One was a tape from a concert in 2003, in New Orleans. As I was listening, I noticed a prominent saxophone playing on every track.

I know enough to know Dylan did not have a saxophone player in the band in 2003. So I go to Olaf’s files [of concert setlists], I look it up, and I see a guy named Dickie Landry, who I’ve never heard of. I google him, and his website pops up with a contact form. So I shot the guy an email – “What’s the story?”

We get on the phone, and he tells me this amazing story. He’s not a band member. He literally met Bob the first time the night before and never spoke to him again after they got on stage, which is as far from a band member as you can get. But it was an amazing story that I don’t think he’d ever told before.

And so that was the first one, and I enjoyed it so much I did one or two more. Then I got a little more ambitious and, instead of one-off random people, I thought I could talk to someone who actually was in the band. As it turned out, it proved a lot harder to get them to agree.

 

DR: You’d think that Dylan makes everyone sign non-disclosure agreements. Was it difficult to get people to talk on record?

RP: It is difficult, but not for the reasons I would have thought. I also thought they were signing NDAs. The first couple of interviews I asked point blank and the answer is no, they don’t sign NDAs, but they are reticent to talk. A lot of these musicians haven’t done many interviews. They haven’t signed anything – it’s not an explicit instruction – it’s just that everybody knows Bob Dylan is a private person.

No one wants to seem like they’re violating his privacy. No one wants to have something they say get taken out of context or put in a splash headline that makes them, or Dylan, look bad. So, it was very difficult to convince people. In many cases, it took me months or more than a year.

I did it by showing my work. Having my Substack [newsletter] was essential because I could go to Benmont Tench, for example, and say, “Look, here’s my interview with Larry Campbell.” And a lot of these people read the interviews I sent them and would reference them. They’d say, “Okay, it’s very in-depth. The guy knows his stuff.” It’s not salacious or gossipy, or “what’s Bob Dylan really like?” – you know, it’s not dumb.

I think that’s how I started to crack open the door. But it was a slow process.

 

DR: Many of the musicians you interviewed are quite obscure. There are lots of characters like Dickie Landry who only played with Dylan once or twice. How did you track them down?

RP: Even the ones who played with him for ten or fifteen years are often obscure. They’re not household names. Even someone like Jim Keltner, who is fairly famous as far as I can remember, doesn’t have a website or a Facebook page. And he’s, like, known in the biz’. But outside of the biz’, it’s very hard to reach these people.

A lot of it was, honestly, one person connecting me to another. I’d interview someone, and they’d say, “Hey, that was good. You should talk to… I’m going to put in a good word.” I think Benmont might have connected with Keltner, actually. “Hey, are you talking to this guy? Here’s his email.”

There were a few exceptions. Larry Campbell does have a public presence, he puts out his own records, but most of these people don’t.

 

DR: You interviewed Soy Bomb, who infamously interrupted Dylan’s performance of “Love Sick” at the 1997 Grammys. How did you find him?

RP: He was one of the easier ones to find, believe it or not. I didn’t know who he was beyond being Soy Bomb, but he’s kind of a big deal in the performance art world. So once I figured out his real name, I found his website. There was an email address on it. It turned out he was actually fairly easy.

 

DR: Is there a band member who isn’t in Pledging My Time that you’d love to have interviewed?

RP: There’s a lot of people, frankly. I’m not that old, but to some degree, I wish I’d been able to start this thirty years ago because there’s a long list of people that I’m like, “Oh, this player is great. Are they still around?” You look them up, and sadly they aren’t.

I would love to have talked to Robbie Robertson. I emailed his manager maybe a year before he died. Bucky Baxter, too. I think he’s great. He passed before I even started the newsletter.

I don’t think any musician currently with Dylan will ever talk. Nor should they. There is a code of silence. I hope to talk to Tony Garnier one day, but I wouldn’t even try until, hopefully decades from now, when the band is no longer going. Another is George Receli. Again not a big name, but he was the drummer when I first saw Dylan. He was there for many years. I think he’s a fascinating player among bigger names.

It’s a long list. But, of the ones that are still with us, I’m still hammering away at them.

 

DR: It’s important for the Dylan community to record these stories as Dylan’s generation moves on.

RP: Yes, I wanted to. Even though the subtitle is “band members,” I wanted some stories from the early days when he didn’t have any band members. So I was privileged to get people like Ramblin’ Jack Elliott, who’s in his nineties, and Martin Carthy, who’s got to be close to that age. I felt privileged that I was able to record these stories.

 

DR: Pledging My Time reads like a coherent biography of Dylan, as much as it is an anthology of interviews. It reminded me of Jean Stein’s biography of Edie Sedgewick, Edie: American Girl, which is also constructed from interviews. Did you set out to write that sort of book?

RP: It started with these one-offs for the newsletter. I did those for maybe a year or so, and at some point, I started to think, “These are interesting enough, I’m getting enough of them. There could be a book here if I compile them all together.” I kept doing interviews, and I started to put them in two piles. Half of them I ran in the newsletter, and half of them I squirreled away quietly for this eventual book.

I’m glad to hear that comparison to the biography because it wasn’t exactly that I was trying to write a biography, but I was hoping that they would build on each other. As I say in the intro, you can absolutely do what a lot of readers do, and what I would probably do as a reader, and just jump around and pick whatever. And that’s great. You don’t even need to read all of the interviews, but I was hoping if anyone did want to read all of them, that they would add up to a little bit greater than the sum of their parts. There are through-lines, there are threads. You can follow Dylan’s career, his work, his performance through all these different voices.

 

DR: Pledging My Time has been well-received by the Dylan community. Are casual fans picking it up and discovering more about his music, like they would with a conventional biography?

RP: Yeah. It’s been gratifying. Not to sound pompous or pretentious, but I sort of knew that people like me were really going to dig the book to some degree. It’s written for people like you and me, right? It’s a superfans book. And I geared it that way. There’s a lot of detail, a lo of nitty-gritty nuance. It’s not really aimed at the casual reader. So the fact that I’ve heard from people who have said that someone gave it to them – people who have never heard of my Substack [newsletter] – and they really enjoyed it because there’s enough amusing or fascinating anecdotes, even if they’ve never heard of any of the people I interviewed, or any of the ones who aren’t famous, which is most of them. I’m glad that it’s getting out there because, like I say, I sort of wrote it for us nerds. So for the people with other things in their life, it’s nice that they’re enjoying it, too.

 

DR: A large part of the book is devoted to the Rolling Thunder Revue, which is significant as Dylan’s first tour with his own band. Why are you so interested in this period?

RP: If there was a bucket list concert I could go to, it would probably be a show on the Rolling Thunder Revue. It’s one of those tours that got me into Dylan more than just casually. When I was first into Dylan, the most recent bootleg series was Live 1975, and I was just blown away by the energy, by the joy, by the passion, by the ramshackle nature of the whole thing.

As you say, it’s the first band he put together. It’s the first time he’s rearranging almost every song. Previously with The Band, some songs were rearranged dramatically. But a lot of the songs they played sort of like the record. Whereas on Rolling Thunder, it seems like every single song is rearranged. He’s drawing from all over his catalog and doing them entirely differently. And this is what I’m looking for as an interviewer.

There are a lot of good stories from the Rolling Thunder Revue. It’s a period in Dylan’s career where he’s very accessible. He’s hanging out with people a whole lot. They’re going on all these adventures and hijinks. A number of people in the book from other eras, they may be fascinating interviews, but you’ll say, “What was hanging out with Dylan backstage like” and they’ll say, “I never hung out with him backstage.” Rolling Thunder is the polar opposite of that. There are a million anecdotes.

You can watch the recent Scorsese movie and say, “What was it like when you went to the Plymouth Rock boat museum,” and Ramblin’ Jack Elliott will have a story about that, or “What was it like when you went to the [Tuscarora] Native American reservation,” and Rob Stoner will have a story about that, you know. I love the music, but it’s also just really fascinating and fun to hear stories.

 

DR: The other period that you cover in depth is the Heartbreakers tour in ‘86 and ‘87, which is often overlooked by fans. Why do you think it’s so under-loved?

RP: In a way, it’s the opposite of the Rolling Thunder Revue. First, it’s an established band. Second, they’re playing big markets, they’re playing the greatest hits. It’s not that sort of anything-can-happen vibe. But you watch the videos, and Dylan is just grinning. He’s having the time of his life. The energy is through the roof, particularly in ‘86. They did that second tour in ‘87, and I remember Benmont Tench talking about how the bloom was sort of off the rose. Dylan was not happy. He wasn’t hanging out, the shows were a lot shorter. But that ‘86 tour is just a blast, and it is due for a fan reassessment at some point.

 

DR: I listened to the version of “Tomorrow Is a Long Time” from the Heartbreakers tour that Benmont Tench mentions in the book, and it’s beautiful.

RP: I’ve been listening to that, too, because I’m putting together a playlist for the newsletter. It’s something I meant to do to promote the book when it came out, but I got busy with other stuff. I’m taking excerpts from the book, like [drummer] Stan Lynch talking about playing “Lay Lady Lay” unrehearsed. I’ll have that paragraph, and then you can play the recording. “Tomorrow is A Long Time,” for Benmont, is one of those. It’s fun.

 

DR: Pledging My Time also focuses heavily on The Never Ending Tour. Do you have a favorite Never Ending Tour lineup?

RP: It’s probably the one I just missed: the Larry Campbell, Charlie Sexton, David Kemper lineup. I got into Dylan in high school in 2004. Larry was still there, and the other two had just left. But watching videos of Larry and Charlie and Dylan singing the harmonies together, and doing this sort of three-guitar attack, that’s probably my favorite. At least of the ones I haven’t seen.

I saw Charlie Sexton [after he rejoined the band in 2009], but it was a totally different Sexton. It was in this later period, and the band was fairly restrained. As Dylan said in a New York Times interview, Charlie’s very good at that. He’s extremely talented, but I sort of wish I’d been able to see him just let loose and do shreddy guitar solos and backing vocals.

 

DR: What do you think of the current Rough and Rowdy Ways tour band?

RP: I think they’re really good. They’re extremely good players. They are not let off the leash as much as most other bands. You can go see a show and barely notice either of the guitar players. Or Donnie Heron, who’s been with him for almost 20 years now. And that’s not because they aren’t skilled players. It’s just the current band is not one that Dylan wants to do solos or big flashy parts, which in a way is a testament to them that they’re egoless enough. They serve the music without needing to really stand out in any way.

 

DR: Before Pledging My Time, you wrote a book about Leonard Cohen covers. So you must have been excited to see the setlist from Montreal last October. What did you think of Bob’s surprise cover of “Dance Me to the End of Love?”

RP: I didn’t just see the setlist, I was at the show. Fantastic. I was blown away. Leading up to it, he had been doing a lot of location-specific covers, but he stopped like a week before. For three or four shows, he hadn’t done any. And I was thinking, “Nah, too bad. I thought maybe we’d get Leonard Cohen”. So I was absolutely floored.

It was funny. When he first started playing it, before he started singing, I immediately recognized it as a Leonard Cohen song. But I know so many of them. During the opening chords, I’m rifling through them in my brain. Is it “Everybody Knows?” No. It’s too slow. Is it… No. And it wasn’t until he started singing. I thought he did it beautifully.

It was so moving in the room I was almost apprehensive to listen to the recording. I thought it wouldn’t live up to my memory, and it sort of doesn’t, but he did a really good job. I was worried he’d screw up all the lyrics or he’d mumble. No, even on the recording, it sounds good.

 

DR: Such live improvisation is a constant theme in Pledging My Time. The word “jazz” comes up in nearly every interview – they all say that playing with Dylan is like playing jazz. Is Dylan underappreciated as a jazz bandleader ?

RP: I’ve been convinced by all these people I’ve spoken to. The first couple of times people mentioned it, I sort of quietly rolled my eyes. Bob Dylan is obviously not John Coltrane or Miles Davis, right? He’s not literally a jazz musician. But the comparison all these people make is to the freeform nature.

A story from one of my very early interviews really jumped out at me. Chris Parker was the first drummer of The Never Ending Tour. He had this little anecdote that I thought was really meaningful. One day Dylan was playing “Knocking on Heaven’s Door” during the acoustic set, so Chris was just sitting on the side of the stage waiting for his cue to come back on. As he’s listening to it, he thinks there should be a big drum fill. So he sneaks on stage, quietly in the dark behind the drums, and does this big fill. Dylan turns around to him and smiles. So during the interview, I then say something like, “Oh, so I bet that became part of the song,” and Chris goes, “No, I never did it again.” I was kind of like, “What?” But Chris says, “I knew that as much as Bob liked it that night, if I did it again the next night he was going to be pissed.”

That was maybe the first conversation where that had come up. But, as you say, in almost every interview, whether they use the word “jazz” or not, is this idea that it has to be live, it has to be changing, it has to be different every night, even if it’s the one hundredth time they’ve played “Like a Rolling Stone.” That’s the comparison to jazz, and I think it’s really true.

 

DR: Some of the anecdotes in Pledging My Time make being in Dylan’s band sound like the hardest gig ever.

RP: That’s the thing. You have people like Duke Robillard, who had a bad experience, right? But what’s even more interesting is the people who had a good experience talk about it being invigorating – they talk about it being musically one of the most creative periods of their careers. But even then, it sounds exhausting. I mean, it sounds hard. This idea of doing a different thing every night.

Jim Keltner played with Dylan in 2002, right after he had done a Simon and Garfunkel reunion tour, and he compared the two. He said nice things about the Simon and Garfunkel tour – he said it was enjoyable – but he’s playing “The Boxer” and every other song just like the recording every single night. The Dylan thing is so much the opposite that, for all the pluses, it sounds very stressful and very tiring.

 

DR: You mention in the book that you play guitar. If Dylan were to phone up and ask, “Do you want to audition for the band?” would you say, “Yes?”

RP: I might – just to get in the room – and then try to pivot to ask him some questions. I certainly would not play a note of guitar in Bob Dylan’s presence. I’m an extremely amateur player and would be way too intimidated. I can’t imagine doing it. And I wouldn’t want to try. I might say yes just to show up. If nothing else, I’d probably get a good story that someone else could interview me about!

The Loveliest and the Best: The Tapestry of Influence of Omar Khayyám’s Rubáiyat on the Works of Bob Dylan

By John M. Radosta

 

When Omar Khayyám began writing quatrains, called rubáiyát in his native Persian, it was perhaps to escape from his extensive work on algebra and astronomy.[1] He could not have had any idea that his poetry would become the first link in a chain of collaboration that stretched ten centuries or more into the future. Among the most prominent luminaries who have come under Khayyám’s spell are T.S. Eliot and Woody Guthrie. But one of the most important links, one that encompasses both Eliot and Guthrie, is Bob Dylan. From the “Persian drunkard” in “Absolutely Sweet Marie” to the many direct allusions on the 2012 album Tempest, and culminating on 2020’s Rough and Rowdy Ways, Dylan has filled his cup with Omar’s views and fermented them into his own poetic transformations. Both of these artists have fomented change through long term impacts on society, and in conversation across millennia they continue to decant their ideas in ever-fresh vintages.

 

On first listen “Absolutely Sweet Marie,” from the 1966 double album Blonde on Blonde, is a fun crash of non sequiturs, set to a rollicking tune. Here and there, odd turns of phrase reveal themselves to be, as often happens in a Dylan song, allusions to many other poetic performances. For example, the line “when I was half sick,” which comes from Part II of Tennyson’s “The Lady of Shallot.” These allusions add to the fun of the song, but it’s the “Persian drunkard” that follows the singer who garners the most interest here. The drunkard has long been recognized as Omar Khayyám, the tenth-century Persian author of a collection of quatrains known in their English translation as The Rubáiyát of Omar Khayyám by Edward FitzGerald. The cameo appearance in “Absolutely Sweet Marie” may have simply been part of a package of combined lines he’d picked up in a collection of English poetry, and Dylan probably didn’t know that Tennyson and Khayyám’s translator Edward FitzGerald had been close friends. It’s also likely that he didn’t know much about FitzGerald’s own brand of recasting other writers’ work for his own purposes, but that streak of recombining has been an important part of Dylan’s writing throughout his career. In this essay, I will unravel that thread, exploring Dylan’s use of Omar Khayyám’s poetry both at the start and in the most recent releases of his career.

 

FitzGerald’s Translation Takes the English-Speaking World by Storm

Omar Khayyám was born in Persia, now Iran, in 1048 CE. His last name suggests that he or an ancestor had been a tentmaker.[2] He wrote on a broad range of topics, mainly algebra and astronomy, two disciplines whose roots reach deep in Persia. His chosen poetic form was the four-line rubai‘i (plural rubáiyát). Similar in its mediative tone to the Japanese haiku, Omar Khayyám’s rubáiyát exude an attitude of free thinking and a suspicion of authority, not to mention a deep enjoyment of wine. Because of the hedonism and religious heterodoxy they evince, Khayyám’s poems circulated only among friends, and many other poets copied the style and used his name as a pseudonym in order to share their own nonconformist, and possibly heretical, views.[3] For that reason, it is uncertain which of the many quatrains that exist from this time are actually his. Anyone can be just like him, obviously.

 

The first edition of Edward FitzGerald’s translation of The Rubáiyát of Omar Khayyám, published in 1859, sold poorly. But once it was discovered by the pre-rafaelites, [4] it became a hugely popular poem, published in four ever-growing editions. For this discussion I will refer to the fourth, which appeared in 1879 and contains 101 quatrains. FitzGerald’s knowledge of Persian was recent so, at best, merely adequate to the task.[5] However, the published result is greater than the sum of its parts: his Rubáiyát of Omar Khayyám is every bit his own vision, an idiosyncratic rendering of Omar Khayyám’ original that reflects FitzGerald’s views as influenced by and contrary to Victorian mores. In this way, FitzGerald’s introduction to the Persian quatrains was as impactful on English poetry as the discovery of Harry Smith’s Anthology of American Folk Music was on Dylan’s musical career and the culture as a whole. While each original text or collection – Omar’s and Smith’s carried its own artistic merit, the subsequent translations far exceeded the originals’ ability to reach and speak to new audiences.

 

Perhaps the best known of the rubáiyát is XII, in which the poet espouses the joys of simple, earthly pleasures:

A Book of Verses underneath the Bough,

A Jug of Wine, a Loaf of Bread—and Thou

Beside me singing in the Wilderness—

Oh, Wilderness were Paradise enow![6]

Here Khayyám, as he does elsewhere, rejects religious rewards as symbolized in “Paradise” for the more immediate rewards of poetry and his beloved’s singing. The “Wilderness” is not the desolate space of scripture, but the uncultivated land beyond the settled habitations.[7] Its collection of images – a book of poetry; simple, symbolic sustenance; a song let loose on the landscape – provide details for a number of Dylan’s songs.

 

Almost as well-known, and more representative of Khayyám’s philosophy, is rubai‘i LXXI. It highlights the carpe diem ideology that suffuses the collection, a reminder that that Bird flies in only one direction:

The Moving Finger writes; and, having writ,

Moves on: nor all your Piety nor Wit

Shall lure it back to cancel half a Line,

Nor all your Tears wash out a Word of it.[8]

The written word – or the recorded song – is more lasting than an individual’s life, and the only permanence we can achieve.

 

By the middle of the twentieth century, though, the popularity of the Rubáiyát of Omar Khayyám was on the wane. It still retained enough recognition that allusions were common, and the rhyming four-line pattern made it attractive for ballad singers. Woody Guthrie first read the Rubáiyát in the 1930s,[9] and wrote in one of his songbooks: “Omar Khayyám seems to have been sorta of a hillbilly hisself, because he took the words right out of my mouth. And he knew how to put down in a very few words just what it takes for a day’s run.”[10] Allusions to FitzGerald can be found in several of Woody’s songs. For example, “Pastures of Plenty,” in keeping with Woody’s idea that Omar Khayyám was a hillbilly like many migrants, features the line “We come with the dust and we go with the wind,”[11] which is an echo of FitzGerald’s line from XXVIII, “I came like water and like wind I go.”[12] In one notebook held in the Woody Guthrie Archives, entitled “Rubyatts” and dated “6-10-43,” he wrote, in precise cursive, sixteen original rubáiyát about labor unions. The poem clearly had a firm hold on him, as he later went on to rewrite more than sixty of FitzGerald’s quatrains in his own Okie voice, recording them with Cisco Houston in about 1947.[13] Except for a short fragment in 1998, these recordings have not been released. 

 

Young Bob Dylan never heard Woody’s Rubáiyát, but there was no avoiding “Pastures of Plenty.” By coincidence, then, the line “I came like water and like wind I go” also echoes in Dylan’s “Song to Woody”:

Here’s to Cisco an’ Sonny an’ Leadbelly too

An’ to all the good people that traveled with you

Here’s to the hearts and the hands of the men

That come with the dust and are gone with the wind.[14]

In this stanza, the connection between FitzGerald and Khayyám extends through Woody and on to Dylan, who reshapes the line to encompass not only Woody’s musical collaborators, but all of the poets and workers in this chain. He couldn’t have known about the Rubáiyát tapes at the time, so his inclusion of Cisco here is serendipitous. It is the clue, the first end of a thread that ties, much like a tentmaker’s material, the earliest elements of his body of work to those of the present day.

 

Dylan picked up the other end of that thread in 2012 when he released Tempest. Much was made of the similarity of Dylan’s title to Shakespeare’s farewell to the stage, The Tempest. Dylan downplayed that association, pedantically asserting, “Shakespeare’s last play was called The Tempest. It wasn’t called just plain Tempest. The name of my record is just plain Tempest. It’s two different titles.”[15] Indeed, the album, as did “Absolutely Sweet Marie” on a smaller scale, alludes to far more than Shakespeare, making liberal use of classical, biblical, and cinematic references, most notably in the epic song “Tempest,” which uses the film Titanic as much as it does the legend and lore of the great ship itself.

 

But Omar Khayyám makes a brief appearance in that song too. In the forty-second stanza of the titanic ballad, the phrase “the loveliest and the best,”[16] used to describe the extraordinary number of victims who went down with the ship, is an allusion to ruba‘i XXII:

For some we loved, the loveliest and the best

That from his Vintage rolling Time hath prest,

Have drunk their Cup a round or two before,

And one by one crept silently to rest.[17]

Dylan makes the same “best/rest” rhyme, condensing Khayyám’s quatrain into its most salient image, while retaining the meditation on death. The previous stanza incorporates the “cup” image as well, filling the captain’s with tears. It’s likely that Dylan would have consulted Lord’s classic description of the sinking of the maritime disaster, A Night to Remember, and so would have known that the great ship went down carrying a hand made, jewel-encrusted copy of the Rubáiyát that was auctioned in 1912 for £405, or, in today’s dollars, about $58,000.[18]

 

In “Narrow Way,” though, Dylan makes the most use of the Rubáiyát. But instead of harping on the carpe diem aspects of FitzGerald’s collection, he instead follows the mordant truths of humanity’s descent into death. The pastoral joys of ruba‘i XII are cruelly cast aside:

You went and lost your lovely head

For a drink of wine and a crust of bread[19]

Instead, he reminds us of the futility of enjoying oneself by quoting ruba‘i LXXI:

Been dark all night, but now it’s dawn

The moving finger is moving on.[20]

All around him, the imagery of enemies and emptiness, not Omar’s convivial wine and gardens, are in control.

 

In FitzGerald’s ordering of the stanzas, there is a run of quatrains from XXV to XL in which the speaker makes an arcane metaphor that describes the cycle of the body’s corruption back into clay, which is then used by a potter to make cups that miraculously retain a person’s consciousness. In XXXV, the reincarnated cup tells the narrator to “Drink—for once dead, you never shall return.”[21] In XXXVII, he hears another cup in the process of being made ask the potter to work “Gently, Brother, gently, pray!”[22] And in XL, the narrator warns us all to live devoutly, until “Heaven / to Earth invert you—Like an empty Cup.”[23] Each of these show up in “Narrow Way,” though transformed for his own use, much as FitzGerald did with Khayyám’s original. For example, the entirety of the cycle appears in the second stanza, starting with a phrase from ruba‘i XL:

I saw you drinking from an empty cup

I saw you buried and I saw you dug up.[24]

Omar’s exhortation to drink because we cannot return as ourselves from death is changed to “We’ve been to the West and we going back again,”[25] where “West” is in fact the land of the dead, a land from whence the narrator has somehow escaped, but to which he – and we – shall return. To reinforce the idea, in the same stanza, Dylan uses the voice of the incipient cup: “Be gentle brother, be gentle and pray,” but instead of using “pray” in FitzGerald’s sense, as a synonym for “please,” Dylan turns it into a verb, an act of the desperation that inhabits the song like a ghost.

 

Of course, Tempest wasn’t Dylan’s farewell to his craft. After eight years and three cover albums, 2020’s Rough and Rowdy Ways appeared. As with many other Dylan albums, Rough and Rowdy Ways encompasses a number of influences, all woven together into a unified whole. The last song, “Murder Most Foul,” undeniably named for a Shakespearean line, ostensibly retells the story of the Kennedy assassination, but is also a catalog of songs, many of which appear again in Dylan’s recent book, The Philosophy of Modern Song. The similarity in references suggests that in the intervening time from Tempest, Dylan’s interests have drifted away from films, biblical allusions, and classical poetry. In fact, in The Philosophy of Modern Song, he even seems to reject Khayyám, writing, “While Ivy League graduates talk about love in a rush of quatrains detailing abstract qualities and gossamer attributes, folks from Trinidad to Atlanta, Georgia, sing of the benefits of making an ugly woman your wife and the cold hard facts of life.”[26] Despite the protestations, though, the fact that he even mentions the quatrains shows that they are still not very far from his thoughts. 

 

“Crossing the Rubicon” is a song steeped in ancient images, much as the Rubicon itself is steeped in iron deposits that provide its reddish hue and name. Throughout the song, Dylan scatters a number of images, such as cups and a concern with time and fate, that might be common with Khayyám, or simply common. But the start of the second of the four line stanzas entwines with The Rubáiyát:

The Rubicon is the Red River, going gently as she flows

Redder than your ruby lips and the blood that flows from the rose.[27]

The meditation on the color red, the literal name of the river, continues through the use of “ruby” and “blood” and “rose.” Similarly, ruba’i XIX is also a discourse on rubicundity, with all of the same images:

I sometimes think that never blows so red

The Rose as where some buried Caesar bled.[28]

FitzGerald’s tying together of “Rose,” and “Caesar bled” is pulled taut by Dylan’s single “Rubicon,” which contains within it Caesar’s resolve and bloody death.

 

“Goodbye Jimmy Reed,” is, like “Song to Woody,” an homage to a musical hero, but it also depicts Dylan’s true religion to be music itself. Indeed, the blues singer addressed throughout seems to be more of a stand-in for music in general, just as “Murder Most Foul” braids history and music. The first stanza announces through many images, including a single line that brings all three Mosaic religions together as one. The confluence of music and religion, an age-old pair, courses through the rest of the song. When Dylan sings, “Give me that old time religion, it’s just what I need,” he doesn’t mean scripture, he means song. That’s why, among the great religions he names, he also allows in the voice of the agnostic tentmaker. 

 


Works Cited

Aleahmad, Mana. “The Effect of Ideology on the Form and Content of Edward FitzGerald’s

Translation of Khayyam’s Rubaiyat.” Linglit Journal, Vol. 2, No. 2, 24 June 2021. DOI:

https://doi.org/10.33258/linglit.v2i2.461. Accessed 11 Sept. 2022. 

Browne, Edward G. A Literary History of Persia, Vol. 2 of 4. Cambridge UP. 1956.

Cadbury, William. “Fitzgerald’s Rubáiyát as a Poem.” ELH, Dec., 1967, Vol. 34, No. 4

(Dec., 1967), pp. 541-563. JSTOR. Accessed 25 Oct. 2022.

Decker, Christopher. ed. Edward FitzGerald: Rubáiyát of Omar Khayyám,

A Critical Edition. UVAP, 1997.

D’Ambrosio, Vinnie-Marie. Eliot Possessed: T.S. Eliot and Fitzgerald’s Rubaiyat. NYUP. 1991.

Dylan, Bob. “Absolutely Sweet Marie.” Blonde on Blonde. 1965. Columbia. Compact disc.

—-. “Crossing the Rubicon.” Rough and Rowdy Ways. 2020. Sony. Compact disc.

—-. “Desolation Row.” Highway 61 Revisited. 1965. Columbia. Compact disc.

—-. “Goodbye Jimmy Reed.” Rough and Rowdy Ways. 2020. Sony. Compact disc.

—-. “Narrow Way.” Tempest. 2012. Sony. Compact disc.

—-. The Philosophy of Modern Song. Simon and Schuster. 2022.

—-. “Song To Woody.” Bob Dylan. 1962. Columbia. Compact disc.

—-. “Subterranean Homesick Blues” Bringing It all Back Home. 1965. Columbia. Compact Disc.

—-. “Tempest.” Tempest. 2012. Sony. Compact disc.

Guthrie, Woody. “Pastures of Plenty.” Woodyguthrie.org.

https://www.woodyguthrie.org/Lyrics/Pastures_Of_Plenty.htm. Accessed 12 June 2023.

Lord, Walter. A Night to Remember. Bantam, 1955.

Ollman, Barry. Zoom conversation. 22 June 2023.

Place, Jeff. Email to John Radosta. 4 October 2022.

“Lost on Titanic: The Legendary Jeweled Rubaiyat of Omar Khayyam.” Regency.com.

https://www.google.com/search?client=safari&rls=en&q=Regency.c m+https://www.regencyantiquebooks.com/19th-century/omar-khayyam-rubaiyat-titanic/&ie=UTF8&oe=UTF-8. Accessed 12 June 2023.

Ricks, Christopher, ed. T.S. Eliot: Inventions of the March Hare. Harcourt. 1996.

 


[1] Decker xiv.

[2] FitzGerald 91.

[3] Browne 109.

[4] Sayed-Gohrab 1; Decker xxxiv; D’Ambrosio 48

[5] Aleahmad.

[6]FitzGerald 97.

[7] Cadbury 549.

[8] FitzGerald 106.

[9] Place, Liner notes

[10] Klein 108.

[11] Woodguthrie.org, https://www.woodyguthrie.org/Lyrics/Pastures_Of_Plenty.htm. 

[12] Decker 100

[13] A fragment of these recordings can be found on The Asch Recordings, Vol. 3. The complete recordings, which are in no clear order and are all too unpolished to be released, remain in the Smithsonian Folkways archive. I am indebted to Jeff Place for his insights and to the rest of the Folkways team, including Greg Adams, Dave Walker, and Cecilia Peterson for making these tapes available to me.

[14] Bobdylan.com: https://www.bobdylan.com/songs/song-woody/.

[15] Mikel Gilmore, “Bob Dylan on His New Dark Album, ‘Tempest.’ ” Rolling Stone, 1 Aug 2012. http://www.rollingstone.com/music/news/bob–dylan–on–his–dark–new–album–tempest–20120801.

[16] Bobdylan.com: https://www.bobdylan.com/songs/tempest/

[17] FitzGerald 99.

[18] Lord xi; Regency.com

[19] Bobdylan.com: https://www.bobdylan.com/songs/narrow-way/

[20] ibid.

[21] FitzGerald 101.

[22] ibid.

[23] ibid.

[24] ibid.

[25] Bobdylan.com: https://www.bobdylan.com/songs/narrow-way/

[26] Dylan, Philosophy, 117.

[27] Bobdylan.com: http://www.bobdylan.com/songs/crossing-the-rubicon/

[28] FitzGerald 98

Steel Rails Hum (song for a singer)

BY Richard Morgan

 

If it should happen like this:
That one day you are gone
And I myself still hanging on,
I will break down in tears
When I hear the news
I will be listening one more time
To your ragged song.

 

I will sing lightly, gliding on
The thunder echoes of your voice
Not diluting your expression
Nor can I forget a word.
Minstrel horsemen mount and ride
Valley descants, rising hills
As steel rails hum, we sing along
To hard-time working blues.

 

Lonesome rider for so long
But I will never come to know
The weight and daily burdens that you raise.
And if one day you will be gone
And I’m still standing in the rain
I will not claim to know you, nor say to anyone
That I saw you in the distance
Reaching out to recreate
The delicacy of your song on stage.

 

But for myself I take the stand
And trust with all my certainty
To recognize the hum of rails

 

Vibrations of approaching trains,
The metal wheels that churned your mind
Intoning their redemptive sighs of pain.

 

And I will harmonize with them
While I remember, just as long
As I am standing by your tracks –
If ever you are gone.

The Progress of Man: Paradise Paved

BY Thomas Palaima

 

Maybe it’s the color
of the sun cut flat
hinting at colors to be
out on the 86 highway
stretching out
and luring me
as you gently do
to your side of our bed
where you and I
are we.

 

My heart
misses your heart,
pussycat Penelope.

 

I’m driving this rented car
as far as I can
from Cleveland eastward
towards New York’s Ithaca,
not Odysseus’s hometown,
not Kavafy’s poem town.

 

Like Lambrakis’s soul [1]
watching his body
borne by train
Thessaloniki to Athens,
my soul in tandem,
hovers and glides
above and along
roadside purpled nature
where wild grasses,
like Van’s
and Bob’s
highland heather,
thrive in springtime joy.

 

My soul invites me
to go forward
through corridors
of towering long-lived trees –
my soul’s own friends they are –
reaching skyward
sunward
in growth that ends
almost never,
like my love for you.

 

If not for you,
nature for me
would be
the landscape of the moon,
the real moon,
as we saw it once
in black and white,
when a man touched it,
a big-white-suited man
his head encased
in a fishbowl helmet,
inventing his and our doom,
like a careless mindless
ridiculous child
with a golf club.

 

The hybristic aspirations
of all mankind
the strong-armed star-sailor
distilled into one giant step,
a leap he called it.

 

Now a single man,
our Texas neighbor really,
in the grand scheme,
a wanton child really
at home in Hesiod’s
Age of Silver,
builds and propels
his own rockets skyward,
and sends humankind doomsward,
as humanity’s dusk
deepens and deepens.

 

They call him Musk.
But he’s Icarus to us.

 

And no good fence
will ever make him
a good neighbor.

 

Somewhere out here
in the northeast wilderness
a cold coyote calls
with pure instinctive sense
for uneventful morns.

 

Later we sit in bleachers
put out in the sun
and watch our gifted children
celebrate the quadrennial skills
they will use
in once our,
but now their,
timber-tortured
land-stripped world.

 

If only we had taken in
what John and Joni sing
and stopped, coyote wise,
at merely paving paradise.

 


[1] See Vassilis Vassilikos, Z (1966/2017) and Costa-Gavras’s film version (1969). The body of assassinated outspoken socialist politician Gregory Lambrakis travels by train from Thessaloniki in the north to Athens in central Greece. People line the railways along the entire route in small villages, at road crossings and larger towns and in suburban and central Athens to honor the martyred hero. The whole while, Lambrakis’s psyche (modern and ancient Greek for soul) flies above, looks down upon and thinks about the passing scenes, much like the spirit of the assassinated JFK in Dylan’s “Murder Most Foul.” Both were killed in 1963.

 

An unexpectedly misleading line in the early Dylan oeuvre is “You don’t need a weatherman to know which way the wind blows.” If it refers to literal weather-forecasting, then yes, one might be able to hold a finger in the air to determine the wind’s direction rather than check the radio or television. But if, as seems built into the line, the weatherman represents a stand-in for a prophet, with the weather his portent, then the line is paradoxical and even disingenuous. It might also be one of the most misunderstood moments in the popular anthropology of 60s culture. If the so-called “Judas” moment of Dylan-goes-electric has been analyzed into hammered gold and gold enameling (or digested to pulp), the “You don’t need a weatherman” line, which became a cultural topos, has received comparatively little challenge or critical tooth-gnashing. While it might seem unfair to compare an action on stage to a single lyric, through no fault of Dylan’s, an offshoot of the Students for a Democratic Society appropriated Dylan’s “weatherman” line for their social activism, thus augmenting it into a kind of action in itself.[1]

 

The line deserves a closer look – though maybe not quite the hammering of Grecian goldsmiths – but not because of its distortion by self-styled revolutionaries. It deserves attention because, from one perspective, it marks a reinvestment by Dylan as profoundly altering as going electric or bringing it all back home. With the merciless x-ray vision of hindsight, we can now see that a weatherman was exactly what Dylan’s hungry listeners needed, exactly the kind of visionary authority they were looking for. And – also with hindsight – we can see that Dylan was advertising himself as that Necessary-Unnecessary Weatherman.

 

The “weatherman” line indicates a crisis moment. It captures Dylan’s voice and lyric in the paradoxical act of prophetic demurral. When Dylan demurs, he rejects an overt prophetic stance. Instead, he creates a negative space – like a photo negative – of the performative and lyrical posture he struck in his back pages. This posture characterizes virtually all his later work: my term for it is the Weatherman Paradox, not only because it emerges with “Subterranean Homesick Blues,” but especially because, by masking his prophetic authority, Dylan refashions his Whitmanian (or Mosaic) voice into a more discreet cultural barometer – a “weatherman” whose predictions contain no advocacy. As the defensive/aggressive speaker of “False Prophet” says, “I ain’t no false prophet – I just know what I know / I go where only the lonely can go,” adding, to underscore the point, “I ain’t no false prophet – I just said what I said / I’m here to bring vengeance on somebody’s head.” The warring verb tenses – the present tense of “I ain’t no false prophet” and the past tense of “I just said what I said” – are a temptation to commit the misdemeanor of biographical interpretation. We remember how often Dylan claimed not to be anyone’s prophet, not to speak for anyone beside himself. We remember that Another Side, though not Dylan’s preferred title, was an album turning away from the fiery protests of earlier times. The ambiguity in “False Prophet” seems to straddle the “sides” of Bob Dylan luring us to ask when the speaker “said what [he] said” and to wonder if the current aim “to bring vengeance on somebody’s head” harks back to when he had biblical style foes, before he recognized, and regretted, the self-ordained professor’s voice. 

 

As everyone knows, Dylan’s angry alter-ego started out shouting from the bow, “Your days are numbered,” in “When the Ship Comes In,” and urging Woody-esque social change in scores of harshly prophetic verses (“The line it is drawn / The curse it is cast … The first one now will later be last”). But after Bringing It All Back Home that vocal posture goes underground – “subterranean” – and Dylan refashions himself as a pressure gauge of cultural conditions. Except for the anomalous Christian period, when an unrecognizable Bob Dylan preached from stage between songs, the prophetic voice of the anthems appears only in demurral.

 

“Señor, señor,” he asks on Street Legal, “do you know where we’re headin’? / Lincoln County Road or Armageddon?” In Spanish, the word “Señor” can be a euphemism for the Christian God: in fact, Michael Gray sees the song as evidence of Dylan’s “unfailing sense of the need for moral clarity,” and he refers to Señor as “the wise peasant Christ.”[2] At the same time, the word “Señor” can be simply a term of address to an anonymous stranger. Steven Scobie seems to take it this way when he characterizes the song’s narrator as a “Mexican hired gun” addressing his “surrogate father.”[3]

 

The song’s governing rhetorical figure is antithesis. Dylan’s speaker offers the classic choices about existence in his question: Señor, señor, are you the “Señor”? If so, answer me this: are we bound to the earth (Lincoln County Road) or is there afterlife awaiting us? If the latter, Señor, señor, will there be pastoral peace or endless punishment (Armageddon)? Or, “Señor,” are you just another human being goin’ down the road feeling bad?

 

One thing seems certain: the subject of “Señor” isn’t Yankee power – or not only that. Allow me to suggest instead that the tenor of the lyric is prophecy itself, making the song’s combination of antitheses and interrogatives an exercise in demurral. There are nine questions in “Señor (Tales of Yankee Power)” just as there are nine famous questions in “Blowin’ in the Wind” – coincidence? In fact, in the later song, “There’s a wicked wind still blowin’ on that upper deck,” and one is tempted to wonder if that’s the same wind and if it’s the upper deck of the ship the young Dylan (who was older then) was waiting for to “come in.” The last question in “Señor” is “Can you tell me what we’re waiting for, señor?” We might also ask ourselves if they’re still waiting for their ship to come in, still waiting to watch their enemies “like Pharaoh’s tribe … drownded in the tide.” In any case, ambiguity has entered the world and the certainties of the speaker’s (and everyone else’s) back pages end in prophetic demurral.

 

But justifiably, one could voice robust objections to the idea of any kind of prophecy in the later Dylan, demurred or not. By the time Dylan sang that “weatherman” line in “Subterranean Homesick Blues,” he had already sung “I aimed my hand / At the mongrel dogs who teach / Fearing not that I’d become my enemy / In the instant that I preach” in “My Back Pages.” The line seems to refer to the “preaching” of his anthem period when, in his protest songs, “good and bad [he] defined those terms quite clear no doubt somehow.” So it might be presumptuous – not to say heretical under prevailing Dylan canon law – to suggest that the shuffled-off preaching of the young Jeremiah had evolved into a new kind of sermon delivered from the pulpit.

 

Yet Bringing It All Back Home reveals itself as a workshop of portentous verse. The album is remarkable for its range of vocal attitudes. The diversity of speakers runs from the gentle to the resigned to the flamboyantly associative and the indignantly contemptuous. “Subterranean Homesick Blues” is almost too telegraphic to pinpoint, although Dylan flings his “weatherman” line with the hint of a “Positively 4th Street” sneer:

 

Look out kid

Don’t matter what you did

Walk on your tiptoes

Don’t try “No-Doz”

Better stay away from those

That carry around a fire hose

Keep a clean nose

Watch the plain clothes

You don’t need a weatherman

To know which way the wind blows

 

The passage starts out as a warning, as if the speaker were on the same side as the “kid,” watching out for the “kid” and the audience too. There’s a sense of an experienced voice offering urgent practical advice: walk on your tiptoes (don’t call attention to yourself?), don’t try “No-Doz” (a long-forgotten over-the-counter upper), keep a clean nose, etc. But that practical advice ends abruptly with “You don’t need a weatherman / To know which way the wind blows.” Suddenly, the chummy life coach, familiar with survival on the mean streets, had morphed into the prophet pontificating from the mountaintop.

 

This is not pure prophecy, however. The speaker’s patronizing tone negates its own prophetic authority by announcing what the kid doesn’t need. But the negativity of the statement reinforces the gravity of the voice, the unavoidable importance of the weatherman “you [supposedly] don’t need.”

 

This technique of demurral has a long history in English poetry (though I’m not suggesting the 23 year-old Dylan knew the poetic tradition). The seventeenth-century poet Ben Jonson begins his epideictic country-house poem “To Penshurst” by describing precisely what is absent from and unneeded by Penshurst Place (a mansion in Kent, England):

 

Thou art not, Penshurst, built for envious show,

Of touch, or marble, nor canst boast a row

Of polished pillars, or a roof of gold;

Thou hast no lantern, whereof tales are told,

Or stair, or courts.

 

This five-line list of negatives turns out to be a form of demurred praise, for, while Penshurst might not be constructed of marble or have polished pillars and a golden roof, it “stand’st an ancient pile, / And, these grudged at, art reverenced the while.” Jonson is not indulging a prophetic tone in the poem, but instead using the parvenu architectural atrocities near Penshurst to provide a photo negative of the “ancient pile” which is “reverenced” for its dignity and antiquity. By underlining what is absent, by using negatives, Jonson enforces the presence and the permanence of his object of praise (which, incidentally, was the birthplace of fellow poet Sir Philip Sidney).

 

In a loftier vein, John Milton pays tribute to Shakespeare by eschewing the very idea of a material tomb for him. “What needs my Shakespeare for his honoured bones,” he asks, “The labor of an age in pilèd stones, / Or that his hallowed relics should be hid / Under a starypointing pyramid?” No pile of stones, built over an age like a pointed pyramid, should hide Shakespeare’s remains. A constructed tomb would constitute unnecessary commemoration because “Dear son of Memory, great heir of fame … Thou in our wonder and astonishment / Hast built thyself a live-long monument.”

 

Printed as one of the introductory poems to the Second Folio of Shakespeare’s plays, Milton’s poem declares the Bard’s works by themselves to be tomb enough, the site of “unvalued” (impossible to put a value on) achievement and the envy of kings who’d like to have a tomb as long lasting as his “easy numbers,” his effortless verses: “thou … sepúlchred in such pomp dost lie, / That kings for such a tomb would wish to die.” Notably, by pronouncing Shakespeare’s tomb unnecessary but nevertheless ever present and enduring, Milton manages to give his own voice vatic resonance – a characteristically Miltonic gesture.

 

I don’t want to be accused of comparing great things to small. Nevertheless, while Dylan may not be reaching (exceeding his youthful grasp) for a Miltonic voice in “Subterranean Homesick Blues,” his repudiated weatherman fulfills the same need as Shakespeare’s unneeded tomb. And, like Milton, Dylan’s speaker accrues prophetic authority in the instant that he rejects the need for a weatherman. It may be that this demurral of overt portentousness prevents the speaker from hating himself in the instant that he preaches. Demurral conceals the preaching and in effect ensures that this song’s speaker – and all Dylan’s speakers – can avoid being charged as false prophets.

 

The Weatherman Paradox suffuses the language of the songs and supplies an excuse for hearing portent without embracing, or even identifying, the prophet. Who better, for instance, than a paradoxically hidden weatherman to warn that there’s “High water risin’ – risin’ night and day … It’s rough out there / High water everywhere”? Or to give the maritime report from “Mississippi”?

 

Well my ship’s been split to splinters and it’s sinking fast

I’m drownin’ in the poison, got no future, got no past

But my heart is not weary, it’s light and it’s free

I’ve got nothin’ but affection for all those who’ve sailed with me

 

Or who else, sticking with the portentous maritime theme, could have delivered the stunning first stanza of “Jokerman”:

 

Standing on the waters casting your bread

While the eyes of the idol with the iron head are glowing

Distant ships sailing into the mist

You were born with a snake in both of your fists while a hurricane was blowing

Freedom just around the corner for you

But with the truth so far off, what good will it do?

 

The speaker of the song is spellbound, it would seem, effusing, “Jokerman, dance to the nightingale tune / Bird fly high by the light of the moon / Oh, oh, oh, Jokerman.” And while the Jokerman himself seems to have numinous (and cryptic) authority, in fact the speaker – and the performed vocal – carry the demurral that inflects the Jokerman, and “Jokerman,” with portentousness.

 

Yet are the Weatherman and the Jokerman interchangeable in terms of prophetic demurral? Can we speak of the Jokerman Paradox too? Perhaps. But Dylan’s songs contain many more nameless prophets-in demurral than we can give names to. Who is speaking the last lines of “All Along the Watchtower,” laden as they are with eerie portentousness: “Two riders were approaching / A wildcat did howl.” I won’t spill yet more ink on who the riders might be or what the wildcat means. The ominousness  of the lines and the abruptness of the song’s ending contain a sort of visionary reticence, another prophetic demurral. And that last word “howl” resonates irresistibly with Allen Ginsberg’s darkly Whitmanian poem Howl.

 

Like any other longtime listener, indeed, like any Dylanista, I could multiply examples of the Weatherman Paradox. But maybe it is enough to recognize this as a lyrical and performative phenomenon, and, with that, to understand how Dylan manages not to be our prophet. He creates a negative space from which he can “tell it and think it and speak it and breathe it / And reflect it from the mountain so all souls can see it.” But the mountain has melted back into the night and all that remains is the sound of prophetic demurral. But there’s nothing, really nothing to turn off.


RF

 


[1] The group, later known as the Weather Underground, moved from the nonviolence of SDS to violent means of fostering social change. See Wikipedia: https://en.wikipedia.org/wiki/Weather_Underground.

[2] Michael Gray, Song and Dance Man III: The Art of Bob Dylan (London: Continuum, 2000), 208; 435.

[3] Steven Scobie, Alias Bob Dylan Revisited (Calgary, Canada: Red Deer Press, 2003), 164. See also, John Hinchey, Like a Complete Unknown (Ann Arbor, MI: Stealing Home Press, 2002), 133: Hinchey characterizes the Señor as a Blakean “emanation,” and “an antagonistic alter-ego and/or friend.”

 

“An Evening with the Bob Dylan Center,” Jacob Burns Film Center, Pleasantville, NY. 30 August 2023.

REVIEW BY Rebecca Slaman 

 

The question of Dylan’s legacy burns in the minds of many Dylan scholars. With the wealth of art he’s created in various media, the question is not if his work will be preserved but if anyone will care. Getting people interested in Dylan is one of the goals of the Bob Dylan Center. As a physical institution, it attracts not only Dylan fans on a pilgrimage, but people who might happen to be in the area looking for something to do.

 

Being in Tulsa limits this reach. Sensibly, the Center has done some touring of its own. In August, I attended “An Evening with the Bob Dylan Center,” part of the 2023 “Sounds of Summer” series at Jacob Burns Film Center. The event screened footage from the Archives, followed by a conversation with Steven Jenkins, Director of the Bob Dylan Center, and Jacob Burns Film Center (JBFC) Board President Janet Maslin. During the presentation, I recognized some of the footage from the BDC, such as a demonstration of film restoration. It was only after that I realized all of it was all the exact footage that is shown on a loop in the Center. Luckily, I got a lot more out of this experience than solely getting to see the footage. Looking at the crowd around me, I wondered how the event would be received by those who weren’t as fanatical. In a dark room with no distractions, it was a communal, immersive experience. For that hour, there was nothing to do except think about Bob Dylan. Though there’s nothing I would rather do, I believe the event won over even casual Dylan listeners.

 

The screening consisted of the following: rare footage from Dylan’s first film soundtrack, for 1961’s Autopsy on Operation Abolition; a performance of “The Ballad of Hollis Brown” from the 1963 TV special Folk Songs and More Folk Songs; the full “Maggie’s Farm” from Newport ‘65; “Baby Let me Follow You Down” from the 1966 UK tour; “I Pity the Poor Immigrant” with Joan Baez from the 1976 Rolling Thunder Revue; “Blowin’ In the Wind” from the 1981 Shot of Love Tour, complete with gospel backing vocalists; “When the Night Comes Falling from the Sky” from 1986, with Tom Petty and the Heartbreakers backing Dylan; “Ring Them Bells” at The Supper Club in 1993; “Train of Love” from a tribute to Johnny Cash in 1999; “Cold Irons Bound” from 2003’s Masked and Anonymous; “Once Upon a Time” at Tony Bennett’s birthday in 2016; and finally, a glimpse into the Bob Dylan Center Archive’s film restoration project with before-and-after footage of “It’s All Over Now, Baby Blue” from 1966.

 

Footage of Dylan’s performances, projected in a theater, is absolutely ethereal. Scholars have somewhat neglected the performance aspect of Bob Dylan’s art, which is understandable; capturing an artist’s presence in words is extraordinarily difficult. It also hasn’t been necessary. So far, scholarship has only existed in a time when a baseline knowledge of Dylan is a given, and seeing him live has been somewhat accessible. Recordings of his performances are even more so. Though only a select number of people can experience Dylan live, we’re lucky to have a wealth of performances on video. Because many people are currently working to preserve this art, the only thing left to do is get the public to care.

 

This is what the Bob Dylan Center is ostensibly trying to do in order to establish Dylan’s legacy and, in doing so, to justify the Center’s existence beyond his lifetime. People have to care enough about Dylan to visit the Center themselves. Once they do, the work is already done. Film screenings provide an excellent method for the Bob Dylan Center to introduce the artist to this new audience. Footage of Dylan is absolutely captivating. The camera loves him, just as live audiences do. The films are most impactful when Dylan is singing directly to a camera, rather than wide concert footage where he’s performing to the room. Like theater, concert performance is ephemeral and locked in time. It takes quality cinematography to capture the energy of those moments.

 

The selection of clips made for a holistic view of Dylan’s career. I found myself concentrating on how Dylan’s energy translated to the screen at each phase. Save for the first clip about Dylan’s film soundtrack contribution, there was no commentary or guide. There were only cards in between clips letting us know what was next, which worked perfectly; each clip spoke for itself and allowed us to draw our own conclusions. There were times Dylan pulled back from the spotlight, such as when accompanied by Tom Petty and the Heartbreakers. Other footage is completely arresting, such as the performance of “The Ballad of Hollis Brown” from the 1963 TV special Folk Songs and More Folk Songs. The image is so tight on Dylan, and the sound of his early, raw voice is immediate and clear. The film’s style had Dylan making direct eye contact with the camera. It is staggering how well the footage preserves the performance Dylan gave sixty years ago. It’s like a beam of energy being projected through time.

 

Dylan’s early screen presence was raw and impressive, especially for such a young performer. Following Newport ‘65, Dylan’s fatigue is palpable. Audiences’ negative response to Dylan outside of concerts is not seen, but Dylan wears its effect in performance. Even before the boos, that early fan base would have been a lot to deal with. I recognized my own emotional reaction to him, which was overwhelming. I could see that force, even a loving one, being scary to Dylan. In the footage of the UK ‘66 tour, as soon as he finishes singing at the microphone, he steps back to face the band. His eyes stay averted from the crowd. Though we see him through the camera, his energy is not directed outward. He remains in his head, not gracing us with his full power. Not that I blame him.

 

The onscreen presence follows in this way after Rolling Thunder. The manic energy of the 1976 footage would wake the dead. But as he retreats from the spotlight, the distance between the audience and the performer grows wider. As someone who was not alive in the 80s, I found this footage valuable in teaching me why some concertgoers were disappointed at this point in his career. The clips show Dylan surrounding himself with more and more people. Was it to create a specific sound in concert or to draw attention away from himself? Either way, Dylan’s desire to be in a band comes through clearly.

 

In the 90s, the venues became more intimate, eventually arriving at that zoomed-in camera for “Cold Irons Bound.” When Dylan reclaims the spotlight, he is freer and more comfortable. His leg seemed to have a mind of its own at the Johnny Cash Tribute; the JBFC audience laughed as it danced around the mic stand.

 

What I appreciated the most was how the arrangement of clips exhibited different Bobs over time, and how the audience saw the same smile and stance through the eras. Through grainy, washed out video, and monochrome, he’s been performing. As culture and technology changed, he’s changed too. But he’s still Bob.

 

Thinking back to the footage in Tulsa, I remember being equally affected. But as I was there for the World of Bob Dylan conference, and had limited time (stay open through the conference next time, BDC!), I didn’t stay for the whole hour loop. Many of the clips are widely available on YouTube, such as that “Cold Irons Bound” scene from Masked and Anonymous. It made me think the clips were all things I’d seen before. In advertising this event, the Center promised to showcase “previously unseen footage,” which I took at their word. I was ready to move mountains to see it. And though I had already seen it, the theatrical experience allowed me to watch without distractions.

 

Despite being sold out for weeks ahead of time, there were plenty of empty seats. As a cinema house manager by day, I have an inkling about how these things go. Erudite high rollers who have endless money to throw around will buy tickets and not care enough to show up. During seating, the audience was pretty subdued. In situations like this one, it blows my mind that so many regular people are interested in Dylan. Let me rephrase: It’s hard for me to understand anyone having a casual interest in Dylan, such that you’ll go to an event like this without being a total fanatic. A more provocative thought I had was whether the Pleasantville boomers’ politics actually align with Dylan’s early songs. I had to wonder what brought them in. A nostalgia trip? The desire to connect with the past? I suppose Dylan can be interesting to people who aren’t as into his music as they are a time he represents. 

 

In the discussion afterward, a disconnect arose between the speakers’ tones. Janet Maslin spoke freely and personally, while Steven Jenkins gave very brief, PR-approved answers. Maslin mentioned being at the Rolling Thunder tour and feeling a personal connection to the footage. Jenkins spoke in quotes from press releases. The most memorable and surprising part of the discussion involved legacy. After a safe series of questions about the Center, Maslin brought up the inevitable: Dylan’s death. She phrased it as “the day Dylan appears on page one of The New York Times.” She asked Jenkins if they had a protocol for when that happens. The question made me squirm. It’s unpleasant to talk about, but even more so, I correctly predicted that he was not going to divulge that kind of information. It seemed like asking the Secret Service what the assassination protocol is. Like, you know there’s an answer, but you have to know that you will never know as a civilian. The response he gave actually gagged me a bit. He said that he expects that the Center will be a place to accept any wayward mourners who want to be “close” to Bob.

 

Personally, it won’t be top of my mind to go to Tulsa when that happens. I’d more likely go to Greenwich Village, and to suggest otherwise sounded to me like twisted, wishful thinking on the Center’s part. Clearly, the brand hopes to be associated as Bob’s keeper. If I were answering the question, I would give a more personal statement rather than hawk for the Center. The passive distance Jenkins had with the crowd struck me as very businesslike and antithetical to the personal nature of Dylan fandom.

 

I think the Bob Dylan Center is doing a great job of sharing Dylan’s art with people who might not know him, but I doubt they’ll win over all die-hard fans. The exclusivity of the Archives creates a sense of gatekeeping, and the way they marketed this event wasn’t entirely transparent to us.

 

Following the discussion, there was a reception with food and alcohol. Standing around chatting, I was reminded of how few Dylan fans are online. This is probably what skews my idea of a “casual” Dylan fan; only the crazy ones like me have several social media accounts dedicated to him. During the introduction, Janet Maslin gave a shoutout to HarryHew (that’s Dylan Review contributor Harrison Hewitt for those not on Twitter/X), and I whooped in recognition, representing this contingent.

 

At the end of the evening, there was a surprising amount of schmoozing. While I was reeling from the experience, there wasn’t much discussion about the event. I first saw this kind of thing at the Dylan Retrospectrum in Florida, as the event was put on by rich art people. I felt similarly out of place here, with several people I’d never met before vampirically clinging to me and eventually shoving me at a disinterested Steven Jenkins. Frankly, it was weird. I’d much rather be fanning out with my online friends than rubbing elbows and gossiping about people I don’t know, and how many degrees they are from Dylan’s estate.

 

While being in the physical space of the theater made for a wonderful experience, the baggage that comes with events like this makes me long for a more diverse crowd to share it with. The trek I made to Pleasantville and the lengths I went to get tickets are not accessible to all. I’d love for the Bob Dylan Center to organize events in New York City in the future. If they won’t, they’ll go their way and I’ll go mine.

Report from the Rough and Rowdy Road: The Autumn Tour

BY Anne Margaret Daniel, New School 

 

I like life on the road. It’s a lot easier than civilian life . . .
You kind of feel like you’re in a motorcycle gang.
—Leonard Cohen

 

Starting my autumn 2023 Rough and Rowdy Ways tour diary for the Dylan Review thinking about Canada’s own laureate, I hummed “Famous Blue Raincoat” to myself as I flew to Toronto on a sunny day. Whether due to global warming or the last lingering fingers of summer, it was glorious in mid-October on the northwestern shore of Lake Ontario. The Thursday of the first show was downright Aegean, and as I roamed the town and got some new freckles, I hoped Dylan and the band had a little time to do so, too. Everything felt relaxed and, as the man now sings, doggone beautiful, until I got out of a car next to Massey Hall, right next to the phalanx of sleek brown and tan buses parked there. Then the carnival feeling kicked in.

 

The Songs

Why does Dylan start these shows with “Watching the River Flow,” many critics have wondered. Well, it’s when Dylan started rocking again, in 1971, down on Greene Street in Soho with Leon Russell at the helm. There are a lot of good memories in that song. And he seems to get a kick out of starting every show by asking “Whassa matter with me?” “Watching The River Flow” gets you ready for what he’s done with the Rough and Rowdy Ways songs, still new and already getting Dylan’s protean treatment in performance. His lyrical changes are significant, here. He doesn’t sit contentedly, and he has a true love who likes older men. He sees somebody who doesn’t really care – and, later, someone who’s too sad to cry. No one wants to stop and read a book any more.

 

In most of the shows I saw, Dylan plays a long instrumental intro, the cascading keyboards setting the tone for an evening showcasing his piano playing. It’s long been baffling to me that Dylan doesn’t get much credit for his keyboards. People howl with rapturous anticipation every time he even looks at a guitar, but don’t have enough to say about the ripply, jazzy, riff-laden, barrelhouse-rolling, harpsichord-sharp, and brand-new arrangements he’s been playing every night on this tour. In the descending progressions, particularly, Dylan sounds as if he’s channeling J.S. Bach by way of Dave Brubeck. From classical through Romantic to jazz and blues, he loves keyboards a lot, and that love is really showing right now. 

 

The second song in the setlist, “Most Likely You Go Your Way (and I Go Mine)” is an even more golden oldie. Don’t expect to hear what you hear on Blonde On Blonde. What he does to the title line is notable: he holds the “you go your way” extra-long, and then, after a significant pause, adds, “and I go mine.” The song’s become a swirling, fast-paced, portentoussounding statement, with Dylan’s constant study of, and perfection in, phrasing at the fore. The long instrumental after “you know you could be wrong,” dueling gentle guitars, makes you listen more closely to the words coming up, and they’re not entirely what you anticipate, the song’s next lines ending “you know that’s not where you belong.” Gone is the pleading, resigned “I just can’t do what I done before / I just can’t beg you anymore.” Instead, Dylan skips to “Sometimes it gets so hard to care / It can’t be this way everywhere” – and sings it twice. J.P. Pentecost’s drums hold the pace with Dylan’s piano, which absolutely shines here, particularly in a sassy glissando punctuating the line “You say my kisses are not like his.”

 

Now Dylan starts the songs from his latest album with the one most touted as autobiographical – though one could speculate that about many, many Dylan songs, if one wanted to. “I Contain Multitudes” is long, slow, and quiet, the words coming in a stream of consciousness, or, rather, self-consciousness, self-awareness. Dylan referred to it as “trance writing” in his first interview after the record was released, with Douglas Brinkley for the New York Times. The touring arrangement offers Dylan’s voice to be heard quite clearly. I don’t know if he fights blood feuds, but Dylan does fuss with his hair, and always has, in concert: it’s a happy moment, when he sings that line even as he runs his fingers through his curls, and flicks the hair at the back of his collar, between songs. Though these are new songs, words are already changed. Ballinalee is gone, replaced by the less interesting “just as close as can be.” On the “fo’ large knives” and “get up off mah knee” Dylan sounds awfully Southern, and it suits him. The jingle-jangle piano at the end is a beautiful closure.

 

“False Prophet” bats cleanup, with its unmistakable bluesy march-step beginning (as joepass first noted on Expecting Rain in early May 2020, taken from Billy “The Kid” Emerson’s 1954 “If Loving Is Believing”) and guitars in a brotherly wrangle. Sometimes Dylan jumps in early on the words, and sometimes hangs back before beginning a verse, keeping you on your toes. That insistent “I ain’t no false prophet,” coupled with what, rather than ain’t, the singer is – the enemy of treason, strife, the unlived meaningless life; first among equals and second to none – make for a brash celebration of a performance, with Dylan often rising to his feet and standing at the piano for this one. “Whattaya lookin’ at? There’s nothin’ to see,” he challenges us, as we all stare at him. The piano and instrumental after this verse, and the “You don’t know me, darlin’” verse, are brief but searing, always garnering a cheer. When Dylan sings the lines “I’m nothing like my ghostly appearance would suggest” and “Hello stranger – hello and goodbye,” he grins at us as if he means it.

 

“When I Paint My Masterpiece” is one of the most popular songs in the set, and has been popular since 1971, when Levon Helm sang it and The Band debuted it on Cahoots. After performing it live regularly, Dylan gave this song a rest in the early 2000s, but it’s come back now with a happy permanence. In 2020, Dylan told Douglas Brinkley that the song had grown on him, and these days he’s palpably having fun with the new words and new arrangement. Call it a masterpiece? Only the artist gets to call it that; and only the artist can make those changes to The Original. The meta character of the song appeals to its maker; as Dylan said of it, “I think this song has something to do with the classical world, something that’s out of reach. Someplace you’d like to be beyond your experience. Something that is so supreme and first rate that you could never come back down from the mountain. That you’ve achieved the unthinkable.”

 

A duo of the darkest Rough and Rowdy Ways songs are up next: “Black Rider” and “My Own Version of You.” The audience shushes for “Black Rider,” a quiet and ominous song akin to the menacing ones on Tempest (2012), particularly “Pay In Blood” and “Scarlet Town.” It starts out cautionary and becomes harsher: the calm warning of “Let all [of] your earthly thoughts be a prayer” gives way to “I’ll take a sword and hack off your arm.” It sounds like he’s singing to every politician who should have stopped running years ago: “you been on the job too long.” In “My Own Version of You,” who’s the me, who’s the you? The light, sprightly one-two-three-four arrangement jars against the grim words, like the way Warren Zevon’s background singers with their ooo-ahhs do in the lyrically horrifying “Excitable Boy.” Dylan lingers over “you know exactly what I mean,” enjoying making us complicit. Some of the directives, often with slight lyrical changes, seem to make himself the “you”: “I’m gonna make ya’ play the piano like Leon Russell, like Liberace, St. John the Apostle.” “I’ll see you, baby, on Judgment Day.” “I can see the history of the whole human race / It’s right there – graven on your face.” Remember, Frankenstein is the doctor, and not the “Monster,” in Mary Shelley’s original book – but today the word has become applicable to both.

 

“I’ll Be Your Baby Tonight” (1967) and “To Be Alone With You” (1969) bracket “Crossing the Rubicon” in a strange mix of ancient and modern. The older songs are nothing like their former selves; not like an iconic face trammeled by botox, though, but happily and snappily rejuvenated, sly, knowing, and fun. The first is no longer the sassy but goofy carpe diem petition of Dylan’s younger and more vulnerable years. He’s coming for you and you can’t say no – as if you’d even think of saying no. “Shut the light / Shut ‘em tight / Tonight’s gonna last all night / I’ll be, be your baby tonight.” The slow piano and vocal start burns away into a boom boom-chicka-chicka-boom danceable romp of instrumentals, including Bob’s boogie-woogie piano pounding away. The “mockingbird” verse he repeats, and then surges into a stripteasy ba-dum ending. Similarly, “To Be Alone With You” is very little like its mellow Nashville Skyline iteration. Now it has a more visceral zing: “I know you’re alive / And I am too / My one desire / Is to be alone with you.” There’s a neoclassical fixation on the place, more than the person: to be alone with you under a star-spangled sky, in a castle high or an ivory tower. No more being in the night time with the one you love; the l word is gone, and we’ll just “hold each other tight.” If you don’t want to do that, tough.

 

I wish the night was here

Make me scream and shout

I’d fall into your arms

I’d let it allllll (yelps of approval here) hang out

I’ll hound you to death

That’s just what I’ll do

I won’t sleep a wink

Till I’m alone with you

 

The “moving from place to place / Stepping out into the dark night” feels like a touring musician talking. And yes indeed, Dylan’s eyes are still blue, bright clear piercing blue, harebell bluebell blue, with the darkest irises suffering no fools. This one’s a crowd pleaser.

 

Though “Crossing the Rubicon” is a new song, and the last from Rough and Rowdy Ways to be performed live (apart from “Murder Most Foul,” still undebuted), Dylan has already changed its words. “I got up early so I could release the Goddess of the Dawn,” he sang at the Beacon, making its start quite different. In the setlist placement, Eos has said yes to kicking off her shoes and bringing that bottle over here, and is now slipping off to get those rosy fingers busy in the skies after Bob being her baby tonight. This spooky Caesar-esque march toward Rome is a showstopper, obliging you to listen to every word. The verses are punctuated by a dazzling, sliding piano.

 

It can be hard to hear the words of the all-American epic “Key West (Philosopher Pirate),” since fans choose to shout out their undying love for Dylan during this contemplative song in which his voice is the principal instrument. Alas, the boondocks and flatlands are gone, and the sands are now silver instead of shifting, but the pirate radio station out of Luxembourg and Budapest – I always plug in Radio Caroline – remains, its signal strong. Dylan’s vamping on “Feel the sunlight on your skin” and “the healing virtues of the wind” is lovely. There are lines he sings straight at us, eyes intent on the audience, watching: “I’d like to help ya’ but I can’t”; “Some people say, I oughta try a little tenderness”; and “I don’t love nobody – gimme a kiss.” The instrumental sigh on “paradise divine” and “horizon line” heralds the fivefold amen in the last notes of the conclusion. 

 

“Gotta Serve Somebody” and “Goodbye Jimmy Reed” are the hardest songs to hear in the formal seated venues on this tour, since you want to leave your seat and leap around. The heavyweight champion and socialite with her pearls are no more, in the slow first verse of “Gotta Serve Somebody”: “You might be in Las Vegas, havin’ lots of fun / You might be in the bushes, holdin’ a smokin’ gun.” When the guitars and drums bite into the song, it takes off, and the audiences in most places stood and romped, even while trying to hear the new verses (chiefly lyrics written for the song’s version in Dylan’s Mondo Scripto show at London’s Halcyon Gallery in 2018):

 

You may be in a honky tonk, in a nursin’ home,

Searchin’ through the rubble with a fine toothed comb

They may call ya Peter, they may call ya Paul,

Might even have a name, they call ya’ nothin’ at all

Maybe you’re a mystic and they call you Mister Soul

You might be on the wagon, you might be on a roll,

Or you may be on the highway, headin’ for the coast

Or maybe you’re hallucinating, and ya’ think you’ve seen a ghost

 

The piano takes over in this one when Dylan isn’t singing, filling in for the space left by his vocals the way he used to let a harmonica do.

 

No accident that “I’ve Made Up My Mind to Give Myself to You” is next. Dylan’s up there on stage serving us all, every night, in a conscious decision. This setlist goes like the chapters in a book. Fans and critics alike have always yearned for, and read much into, Dylan’s allegedly autobiographical songs over the decades, and this one fills many needs. The rhyme of “San Antone / alone” always makes me smile; the line “I hope the gods go easy on me” always makes everyone sigh. 

 

The next spot is the flex spot. Dylan began some of his shows with a local artist or song. He also saved what was usually the fourteenth space for a cover. Many people grumble about Dylan’s setlists these days, since he performs the same songs, in the same order, over and over again. I remember the days when people grumbled that they never knew what he was going to play, and would get more irritated if he didn’t do “Like A Rolling Stone” that night. The wonderful thing about a consistent setlist, about hearing the same songs by the same musicians night after night, is that you get to enjoy the patterns and arrangements and lyrical changes, the shades of differences intentional and accidental. A nice thing about opera or classical music programs in repertory is the ability to see them more than once if you like; critics rave about emphases and nuance, and people often buy tickets for more than one show. You see Dylan smile at a sweet fall of notes, or when he’s amused himself with a line like “Key West is the gateway key / to innocence and purity.” You see him frown when something sounds wrong, a phrase is too fast or too slow: believe me, the next night, whatever it was, it’s fixed. So I like the repetitions, which run like variations on a theme to me. There’s no doubt, though, that an audience perks up after the last melting phrases of “I’ve Made Up My Mind to Give Myself to You” trail away. What’s next? No one knows. Dylan and the band did a generous selection of covers this time around. In some venues, they performed only Harold Arlen and Johnny Mercer’s “That Old Black Magic.” But sometimes they also, or instead, did numbers from Grateful Dead songs by Robert Hunter like “Stella Blue,” “Brokedown Palace,” and “Truckin’” to Merle Haggard’s “Footlights,” John Mellencamp’s “Longest Days,” Chuck Berry’s “Nadine” and “Johnny B. Goode,” and, in Montreal, Leonard Cohen’s “Dance Me To The End of Love.”

 

The 2023 setlist concluded with the prophetic “Mother of Muses,” the roof-raising “Goodbye Jimmy Reed,” and the elegiac “Every Grain of Sand.” The mother of the nine muses is also the goddess of memory, herself the daughter of Mother Earth. When an artist commands Mnemosyne to sing for him, he’s got a lot of nerve. However, after a chronicling of human adventures and personal heroes, it sounds as if the singer is ready to settle down at last. Dylan might have chosen Clio, historian that he is. He might have asked for Erato. But why settle for one of the younger sisters when you could ask for Calliope, the elegant firstborn, muse of epic poetry and eloquent speech, of Homer, Virgil, and Dante? The coda of the final verses is stunning, from “I’ve outlived my life by far” to the petition “unleash your wrath / Things I can’t see – they’re blockin’ my path” to the most Dylanic of couplets:

 

Got a mind to ramble – got a mind to roam,

I’m travelin’ light and I’m slow comin’ home

 

Jimmy Reed of Dunleith, Mississippi and his wife Mary Lee collaborated on the song “Down In Virginia” back in 1958. Dylan pays rollicking tribute  to the old bluesman even as he’s bidding us adieu with “Goodbye Jimmy Reed,” a song that boasts and brags the best rhymes on Rough and Rowdy Ways. The down and dirty “Goodbye Jimmy Reed, goodbye and good luck / I can’t play the record ‘cause my needle got stuck” and “I’ll break open your grapes I’ll suck out the juice / I need you like my head needs a noose” (this to the “transparent woman in a transparent dress”) always elicit yowls and happy catcalls. At the two concerts Dylan played in Virginia, the audience belted out the last line loudly along with him as he grinned.

 

“Every Grain of Sand” (1980) is the benediction with which Dylan closes every show. After an eight-year hiatus, he brought this spiritual song back into his setlists in 2021, and has retained it consistently since. The lyrical changes are few but key, like “the balance of the reality of man” becoming “the perfect finished plan.” “Sometimes I look, there’s someone there, other times it’s only me,” he sings, and glances toward the top of his piano, where a series of harmonicas lie. Would we get the harp on “Every Grain of Sand”? Not every time, but when we did, it dazzled. Dylan was saying good night and God bless, not in words, but still using his breath, mediated through metal and wood.

 

The Shows

“Well, these songs are not easy songs to play, but this band does a good job, don’t you think?”

—Dylan’s intro to his band introductions

 

Toronto

Thanks to whoever is choosing the towns and venues for the Rough and Rowdy Ways Tour. The cities are all special and well worth visiting, and the concert halls are magnificent old Gilded Age and Art Deco palaces, or sleek new beauties, sharing one characteristic: superb acoustics. Lucky me, that Massey Hall was where my autumn leg began.

 

People arrived very early for the two Dylan shows in Toronto, delighted to have scored a hard-to-get ticket to a legendary concert hall; eager to walk by the buses next to the venue and take photos before having to surrender their phones to the Yondr staff; enjoying the bright warm weather. The excitement in the air was visible in smiles, audible in musings – “Do you think he’s going to do ‘Sundown’ or ‘Early Morning Rain’ for Gord?” – and olfactible in the smell of weed. I went to the box office for a paper ticket, and then looked down the streets for a place to eat. The happy signage for the Senator Restaurant, with the date 1929, appealed. Two men in their 30s sat at the bar next to me. They were attending the show in honor of one man’s father, a Dylan fan who had passed away last year. We shared stories and photographs, and raised a glass to the memory of our dads.

 

Massey Hall opened in 1894, a gift to Toronto from an agricultural equipment manufacturing family. Artists from Enrico Caruso to Dizzy Gillespie to Igor Stravinsky to a young Bob Dylan and local heroes the Band (who were booed during the electric portion of their set in 1965) have performed there; Gordon Lightfoot began his popular annual shows there – he played Massey Hall over 170 times – in 1967. Lightfoot died in May 2023, and before the show many of us made our way upstairs to the exhibition in the House of Gord in his honor: his first guitar, the copyright registration page for “If You Could Read My Mind.”

 

Both nights, I sat in the Roman-emperor seats: front row, center of the balcony. Elvis Costello and Diana Krall were just below and to the left, in the orchestra, for both shows. They were gracious to the many people coming up to them to shake hands, and everyone kept laughing as people wanted to take selfies with them, and then remembered they couldn’t. Phones and recording devices were banned, but as Beethoven stormed out of the sound system at 8:05 precisely – it’s like a ballplayer’s batting music as he walks to the plate, that beginning of the 9th Symphony, priming the pump for Bob and the band – plenty of Apple watches were being activated to record an hour and forty-so minute “Voice Memo.”

 

The band accompanying Dylan are his bassist of many decades, Tony Garnier; Bob Britt and Doug Lancio on guitars; Donnie Herron on lap steel, mandolin, and violin; and Jerry Pentecost on drums. Pentecost is new this year, and it is intriguing to think that perhaps he was hired because of how much Dylan likes saying “Pentecost” in his introductions – he drags out the religious word, with a lingering “cosssss” at the end, like a preacher. From the moment Pentecost begins to play, however, you know the reason he’s there is because he’s amazing. Like Levon Helm, he lays down a heartbeat that holds the songs together with a woven musical mesh. Garnier’s bass works hand in hand with the drums, these two low lines the vibrant, vital connectors of every song. Soaring above them are the twin guitars of Britt and Lancio, men who know each other’s styles intimately and whose instrumentals lie like wings on either side of Dylan’s piano playing. Herron is the Puck to Dylan’s Oberon, adding the grace notes and delicacy, skimming and flying around both Dylan’s keyboards and vocals in a way that never interrupts and only complements – and sometimes, as on “Key West (Philosopher Pirate),” compliments.

 

Dressed in dark suits, the men surround Dylan. The man’s in black himself, but with a difference – the sparkle of rhinestones on his cowboy clothes; a polka-dotted or striped or, in Roanoke, the most beautiful bright satiny green shirt – and a little white hat. When he wore the hat and when he took it off occasioned much comment, and a few memes. Almost no one noted when Britt or Lancio wore a hat, whether an Irish newsboy cloth cap or something more elaborate, or the fact that Garnier always wears a black hat with a brim. There’s something Beckettian about the hats on stage, something reminiscent of Lucky putting on his thinking cap so he can deliver his tremendous rush of words, and also the playful weirdness of Vladimir, Estragon, and Lucky all juggling hats. The formality of them is nice, too. When Dylan was a boy all men wore hats, for both work and play.

 

These are not easy songs to perform, individually, and spectacularly not when they’re all grouped together in just under two hours on a stage. And, needless to say, not when the man who composed them is your bandleader. The joker is wild, and he’s right there in front of you, turning around to look at you from the vantage point of his baby grand piano, usually – these days – with a genial approving smile. Beware the stinkeye, though.

 

At Massey Hall, Dylan was relaxed and happy both nights, smiling often. When they nailed a song, as in the case of “False Prophet,” “Crossing the Rubicon,” or “Gotta Serve Somebody,” there were grins all around. The lighting was dark on stage, as usual, and in the house, it’s twilight, making it easy for Dylan to look over the top of the piano, and his songbook spread out there, and see all of us.

 

A delicious, gentle “Stella Blue” was the cover song on Thursday night, and even those who had hoped for “Evangeline” or “Wreck of the Edmund Fitzgerald” were content. Friday, Dylan went for “Brokedown Palace,” somehow wrenching as he sang the slow lyrics of a river bringing him home, of resting by the waterside where he can “listen to the river sing sweet songs / to rock my soul.” He seemed delighted by the clear anticipation, and reception, of “Every Grain of Sand,” so much so that on one night he reached for his harmonica evidently too late, let go of it, and just kept playing the piano instead. Both nights, he lingered over his curtain call, though moved quickly thereafter for his bus on Friday, heading straight to Montreal. How I wish I’d gone. My friend Sue and her daughter Chelsea did; my friend Harry did not. He and I might never get over missing “Dance Me To the End of Love” (though I’m comforted that by sheer luck and youthful ability to travel I heard Dylan sing “Hallelujah” in both Montreal and Los Angeles during the summer of 1988)

 

Schenectady

On the night before Halloween, we drove up the Hudson to Schenectady to meet friends for supper before the show. Judy was born and raised there, and suggested we go to Ferrari’s on Congress Street, an old style Italian family restaurant in a residential neighborhood. We left laden with unfinished eggplant parmigiana and ziti for the road, and drove the short distance to Proctors Theater. One of the first people I saw there was Sue, safely arrived from Canada, under the marquee.

 

Proctors was built by “the Dean of Vaudeville,” Frederick Freeman Proctor, in 1926. What a palace it was then, and still is now, despite years of neglect in the 1970s and significant renovation and expansion since. Shining gold décor, ornate plasterwork, red velvet seats roomy enough to relax into, a splendid enormous Wurlitzer organ – and, backstage, performers’ dressing rooms with big private baths. The exhibition cases out front cover everything from Proctor’s career to the building of the theater and past events. I think Dylan would laugh at the idea of performing where once a flea circus commanded the stage.

 

The crowd was happily unruly, with us Hudson Valley Deadheads hoping for some Hunter / Garcia amidst the Rough and Rowdy. There was much dancing and vocal singing along, no mere mouthing the lyrics; props to everyone who knew the new words already, it seemed. “False Prophet” was a bump-and-grind showstopper, with Dylan leaning fiercely into the keys and working them over like the boxer he sometimes is. He’s very physical and vital on this tour, literally putting his back into it, sometimes tickling the ivories and sometimes pounding the keyboard, right foot in its cowboy boot keeping constant time. The reverb on “Black Rider,” with Dylan’s echoed voice repeating the words, was suitably Halloweenish; and the slow parts of “When I Paint My Masterpiece” showed off the singer’s absolute clarity and Sinatran, or perhaps Carusovian, phrasing.

 

An hour and twenty minutes into the set, Dylan and the band noodles briefly, teasing us, and gave way to an unmistakable drumbeat from Pentecost. Everyone began to dance to “Truckin’.” When this song swirled into global consciousness in 1970, the Dead were the quintessential American traveling band, and Dylan was still based in Woodstock, a 29-year-old dad with five children, recording folk-flavored music close to home. He’s making up for it now. Though he certainly messed with the words a bit (no cats are speaking of true love, and they’re not crying; sweet Jane has lost her marbles and is living on vitamin D), what he emphasized was superb. Hearing Bob invoke the doodah man, draw out that “what a long strange trip it’s been,” and state “I’d like to get some sleep before I travel / But if you got a warrant, I know you’re comin’ in” was for the ages. We twirled and shimmied and, at the end, whooped and hollered. Dylan smiled like someone who, once upon a time, wanted to join the Dead himself, though I watched his face as the applause went on and on. Was “Truckin’” too popular? Were we too jubilant? Alas, this was the last time he pulled it out of the magic hat in 2023.

 

The next twenty minutes were as tight and together as I’ve ever heard a Dylan band, and “Every Grain of Sand,” even sans harmonica, was elegant and hymnal. Our group became Dylan fans in different decades and for very disparate reasons, but we were all deeply pleased with the show, and happy to see friends from New York like Craig, who’d ventured upriver just for the show, outside the theater at the end. Town was sound asleep – scarcely a thing was open near Proctor’s on a Monday night. We walked around the back toward our cars, parked up the hill in an empty lot, and had to wait for the buses to pull out and past us. We waved, and kisses may have been blown.

 

Waterbury

“Waterbury is a fine city. Big clock city, the famous Waterbury clock. Sold a nice bill there,” says Willy Loman, in Arthur Miller’s Death of a Salesman. The drive to Waterbury from home went over wide rivers and through thinly settled hills, until I fetched up in the shadow of the clock tower, all 245 feet of it. The Roman numerals on the dial of its Seth Thomas clock are five feet high. As I parked my car next to the theater, they said it was six p.m. on the nose.

 

The aptly named Palace Theatre is a Jazz-Age Renaissance beauty. Italian-born sculptor Sylvester Z. Poli, who started out as a maker of waxwork figures in the 1870s and ended up a major theater impresario, hired George M. Cohan to open what was then called Poli’s Palace in 1922. In 1924, a hole had to be cut in the stage to accommodate Harry Houdini’s magic act. Bing Crosby, Pearl Bailey, Al Jolson, the Andrews Sisters, Glenn Miller and his orchestra, Tony Bennett, and Frank Sinatra all preceded Dylan and his band here, too.

 

Pentecost stood out this evening, from the first long instrumental intro to “Watching The River Flow.” Bob took his time before coming onstage, settling into the piano, and then opening his mouth, and Pentecost’s dexterity was the glue holding the song in place. That continued all night. Dylan’s voice, though, was the standout instrument. Somehow it was stronger than it had been two weeks before, even with the intervening gigs. He seemed amused, too, and shared that vibe with us in unanticipated ways. For example, on “I Contain Multitudes,” he let his fingers shimmer up and down the keys in a sassy glissando after the line “all the pretty maids.” When he sang “under that old black magic called … looooooo-ah-ve,” he sighed the last word in something like resignation, and laughed. 

 

On Veterans’ Day, November 11, 1975, a group of buses had rolled up to the Palace and disgorged a motley crew of performers. Appearing without fanfare or advance publicity as The Rolling Thunder Revue, they played for almost three hours that evening. As I broke for the car on November 11, 2023 and headed straight for the highway, Dylan’s buses were just ahead in the traffic queue. Was he thinking of that night almost fifty years ago, and how different “When I Paint My Masterpiece” was then? So many masterpieces since – and to come.

 

Brooklyn, night two

Sincerest thanks to Craig Danuloff, a longtime concertgoing pal and, among many other things, the founder of Dylan.FM. I was teaching my New School class on the late afternoon of Wednesday, November 15, and planning to fight my way from West 4th Street to deepest Brooklyn just in time for the show. Instead, Craig kindly swept up to the corner of 7th Avenue and West 11th Street to collect me right after class, and we drove to Brooklyn in alternatingly fair and foul traffic in swift time. We parked a block from Flatbush Avenue and the theater. Jamaican food for supper, dozens of friends under the marquee. Kings Theatre is bright and beautiful and big, an old picture palace that’s been home to generations of Brooklyn high school graduations since the 1920s. We wended our way along a snaky security line outside, stopped for a specially branded Rough and Rowdy drink at the concession stand, and sat up front with Laura, who came from London for the shows.

 

Bob himself stalked onto the stage festively dressed in black and white, and bounced through the first two numbers before searing us with “False Prophet.” Similarly, in “My Own Version of You” he upped the scariness, and lingered over lines like “mix ‘em up in a tank, get a RO-bot commando.” We stood for most of the rest of the show after this one. “Goodbye Jimmy Reed” was an edgy shake-rattle-and-roller, and Dylan graced us with a minute of harmonica at the end of “Every Grain of Sand.” The Manhattanites in the gang were an hour and a half, at least, from bed, and we scarpered after a few hugs and smiles, knowing we’d see everyone the next night at the Beacon. 

 

New York City

Broadway Bob. If there was one show that had to be seen, this was the one. The security line around the Beacon was awful, poorly managed and moving very slowly with all the bagging of phones. We were there for the end of “Watching the River Flow,” but were sad to miss the shard of “New York State of Mind.” I’d been hoping for a full-throttle “New York, New York,” to be honest, but that would have been such a moment it would have stopped the show, perhaps permanently, before it began.

 

Dylan has home-field advantage at the Beacon, as do many performers I love and have loved: Tedeschi Trucks Band, Government Mule, and most of all The Allman Brothers. Dylan has done some long and immensely well-received stands there over the years; we might even call them residencies, but he can’t be contained by that word since he’s not resident anywhere. He was completely at ease on a stage he knew well, standing for most of his songs and looking as if he was pushing back against the piano, so energetic was his playing. He also did a lot of roaming about – back toward Garnier, occasionally toward Britt, and into center stage, with that light catlike step of his, to rest a hand on his hip and survey the scene. Bernett, who can walk to the theater, was there. So were Marielle from England, Petra from Belgium, Sean from New Jersey, Kelly from California, friends from around the world. We had gotten dressed up. The audience shone with sequins, cowboy-stripe trousers, every tour t shirt from every Dylan decade, Rolling Thunder hats, even a few folks in black tie. As he gazed down on us and we smiled, clapped, and waved, roles had reversed. We were the show, filling the Colosseum, and he was the emperor, standing between the two great golden guards with their spears, giving us, thanks be, a cheery thumbs up of approval.

 

The show sounded good, almost too intense – a bit like listening to a sharp CD sound instead of vinyl. Perhaps this is the fault of the much touted Sphere Immersive Sound, in which, according to the Beacon website, “audio beams from the left, right and center speaker arrays reach every seat in the house[.]” Particular standouts were “False Prophet,” “Mother of Muses” and “Goodbye Jimmy Reed.” The latter was sped up, as if Dylan was eager to get out into the city night. He flipped the “butcher’s hook” and “guitar behind my head” verses, but he played that piano like ringing a bell. “Well thank you. We like playin’ here,” he said at the end. An extra-long harmonica sally was Dylan’s last word. He jigged a bit from foot to foot at the curtain call, still in motion, a restless farewell. 

 

Newark, night one

As fitting as it is to have a backdrop of bare black walls and instrument cases for this tour, it’s also a pleasure when, instead of having things go dark and the band, then Dylan come out on stage, a big fancy curtain goes up to find everyone arrayed in place like men in a play. The Prudential Hall of the New Jersey Performing Arts Center in Newark is a glimmering newer space with splendid acoustics, and the nicest security staff on the whole tour. The restaurant in the venue, Nico, is excellent; plenty of us showed up early and in time for a lovely meal before the show.

 

No, Dylan and the band didn’t play “Thunder Road,” or a Sinatra cover, or “Oh What a Night” to open the evening. They started slowly, not by rote but certainly without flash, with beautiful piano playing on “Most Likely You Go Your Way (And I Go Mine).” The show rose to another level on “False Prophet,” though, and stayed there. Dylan and Herron had a sweet musical conversation during “When I Paint My Masterpiece,” and a more rollicking one on “I’ll Be Your Baby Tonight.” “Key West” was the best I’d heard it, Dylan talking and singing directly in great voice, the instruments in complete sync with what he wanted, and not even close to obliterating a single word.

 

After a drawn-out “home” at the end of “Mother of Muses,” Dylan thanked us, and then, in now familiar words, commended the band for doing an “excellent” job playing songs not easy to play. “Don’t you agree? I know you do.” After introducing the band, accompanying himself on the piano, Dylan announced, “It’s nice to be back in the great state of New Jersey, home of the Boss, Joe Pesci, we know he comes from here, Queen Latifah, Frankie Valli, and of course ol’ Blue Eyes, he’s from someplace around here, [somebody] out there would say I’m from around here too.” The audience loudly claimed him as an honorary Jersey boy.

 

Richmond

Oh, to be home again, down in old Virginny. I was born and raised in Richmond, and returned there for Thanksgiving. Bob and the band obligingly followed me down on the postholiday Monday.

 

The Shriners’ Mosque was built on Monroe Park in downtown Richmond in 1927. Its minarets, domes and crescents, gorgeous murals, and other elaborate interior details still grace the building now known as the Altria Theater (though no local refers to it thus). The year my parents moved here as young newlyweds, they went to see Elvis at the Mosque on her birthday, June 30. Later, they’d hear everyone from Buddy Holly to Frank Sinatra to Bo Diddley to The Supremes. They first heard Bob Dylan live here, in 1966, and I heard him at the Mosque in the autumn of 1990, when he opened with a twangy instrumental minute of “Dixie.”

 

No such opening tonight, and no mentions of celebrated local singers like Bill “Bojangles” Robinson (yes, he sang as well as he danced), Aimee Mann, Tommy Edwards, or Yvonne Fair. What we got, though, was a gorgeous show from start to finish. Dylan and the band had just continued rising, from those first nights that I heard at Massey Hall. The couple next to me had traveled down from New Jersey, and had heard the Newark shows. Like me, they agreed that Richmond was better. The band practically had the giggles at times, they seemed so loose and happy. “When I Paint My Masterpiece” and “Key West” were unimprovable. Herron’s playing increasingly stood out, not in a showy way – that’s never his style – but when the golden fiddlethread and swirl of steel mated so well with what Dylan was doing on the piano.

 

Listen to “Every Grain of Sand” from Richmond, if you can find it. The long harmonica stanza, or verse, at the close is the finest I heard on this leg of the tour.

 

Roanoke

Roanoke was bright and pretty on a cold and frosty morning when I arrived from Richmond, by way of Appomattox and an hour there reflecting on our nation’s history. It was nice to have a day and night off to explore. The hotel I’d chosen was a funky-looking place called The Liberty Trust, installed in an old downtown bank. A private dining room now occupies the vault, and spectacular smells waft out of the open kitchen through the common bar and reception area. “We’re a little busy,” apologized the lady at the desk as she helped me. “How come? It’s a Tuesday,” I said. She lowered her voice. “We have some musicians and their crew staying here. They’re really nice. They’re playing at the Berglund.” I nodded and smiled. “Take the other elevator,” she cautioned, as I headed up to my high floor. “We had a guest get stuck in it earlier. One of the musicians. A really tall fella who plays the guitar. He had to call the desk on his cellphone, and we got him out really fast. He was lovely about it.” Not wishing to follow Bob Britt in entrapment, I duly waited for and took the safer lift. It all felt very nineteenth-century and also magical to be in a room with vault-thick walls, scarred marble on the floors, and heavy copper doors.

 

Roanoke is called Star City for the neon star on top of Mill Mountain, which was installed in 1949 and has remained lit at night ever since. It was a tobacco-growing railroad town, still bisected now by the rows of Norfolk & Western tracks but with a nicely cosmopolitan downtown of many good restaurants, the Roanoke City Market, the Roanoke Co+op, The Taubman Museum of Art, the O. Winston Link Museum, and the Fret Mill Music Company. I stopped into Fret Mill to buy some guitar strings, and the proprietor said sadly that no, Dylan hadn’t been in. Several of his road crew members and techs had been, though. “One of them told me he travels with a hundred harmonicas.” As I roamed through Link’s breathtaking black-and-white photographs of steam trains rolling through the Virginia landscape, past drive-in theaters at night and ponds full of swimming children, I hoped that Dylan – who likes both photography and trains – had made this a stop on his day off, too.

 

What a joy upon arriving at the Berglund to find historian, tremendous Dylan authority, and Virginia neighbor James Adams, purveyor of Pretty Good Stuff (and formerly Bob Dylan Notes, on the site that used to be Twitter); and Niels-Hugo Blunch, the coolest economics professor at any Virginia institution of higher learning. The Berglund is a beautiful place at which I’ve heard Dylan before, easy alike to walk to from downtown and drive to from the interstate. We were all happily seated far in front, right under Bob’s piano.

 

Up went the curtain, and there they were, arrayed across the stage, with Bob resplendent in his black suit with rhinestone bands, and a dark green silk shirt, unbuttoned at the throat. No hat – he’d worn his white hat most of the night in Richmond, except when he shifted it to fuss with his hair – though it was on his piano in case he needed it. Harmonicas were to hand, too. The concert began more gently and quietly than any before. The band sounded almost as a small classical orchestra might, in the intimate setting of the Berglund with just over 2,000 seats, and not nearly all of them filled. Only on “False Prophet” did the grit begin to grind. It was a nice and noticeable balance, the edgier and louder, the contemplative and more melodic. “Mother of Muses,” in particular, shone, as did a tangled, repetitive, yet strangely wonderful “Gotta Serve Somebody” that evolved in twists and turns even as we listened. Roanoke itself did get some special praise, as the hometown (possibly: it’s more likely he was born in Norfolk) of Wayne Newton, who headed west to become Mr. Las Vegas. “Goodbye Jimmy Reed” had the room up and dancing, and, as was the case in Richmond, “can’t ya hear me calling from down in Virgini-ahhhh” got a huge roar and long applause. “Every Grain of Sand” blessed us, once again, with the harmonica – talk about a shot of love.

 

*

 

Back in 2006, Leonard Cohen told NPR’s Terry Gross “it’s inappropriate for an elderly chap to register, you know, authentically his feelings, you know, because they really can be interpreted. So you have to get quite covert as you get older. Or you have to find some avuncular way, you know, of responding. But still, you just really are just – you’re wounded. You stagger. And you fall.”

 

May I make a contradictory statement from the Rough and Rowdy Ways tour? Bob’s not wounded. He’s not staggering. He’s not falling. He’s playing the ever living hell out of the piano, leading his band with an iron fist and reveling in their musicianship, grinning a lot, keenly aware of the places in which he’s playing and apparently happy to be in both the towns and concert halls, and turning in fine shows for happy audiences night after night after night. Long may he wave. Long may he reign.