Under the Beatles tag in the sidebar are several posts on particular albums, based on the insightful comments of Wilfred Mellers (Twilight of the gods) and Alan W. Pollack (online: see his guide to the whole series, as well as a useful overview by Ger Tillekens). I began writing what turned into a series in non-chronological order, so now I’ve tried to re-edit them more logically, with this as the introductory post.
From the age of ten—though with my sheltered, genteel, classical upbringing I was quite immune to a lot of pop music—I avidly spent my pocket-money on the early Beatles singles and EPs. In my book Plucking the winds I reflected on the stark contrast between the lives of my village friends under Maoism and my own tranquil upbringing:
Meanwhile Gaoluo villagers were starving. I began to learn the violin in a polite suburb south of London, under very different conditions from those in which Cai An had learned music. By 1963 I was doing quite well, and won a local contest, though I was less keen on Handel sonatas than on the new songs from the Beatles, whose photo I kept in my violin case. My awareness of issues in defining classical and popular musics was still very basic.
At some stage I acquired the LPs of Rubber soul, The white album, and Revolver—all of them brilliant. But I don’t recall becoming hooked on Sgt Pepper and Abbey road until after 1972 at Cambridge, when they were party regulars. I trust I didn’t attempt to dance.
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Wilfrid Mellers’ tenure at York was formative for innovations in new composition and early music. And with his book Twilight of the gods: the Beatles in retrospect, published in 1973, quite soon after the Beatles had disbanded, he was among the pioneers of taking pop music seriously. It was work like this that opened the floodgates, to the consternation of old-school musicologists still seeking to reserve the concept of “serious music” to the WAM canon—as some, indeed, still do, although for them the Beatles seemed more palatable candidates for admission to the elite club than many popular and folk genres.
Clearly, popular music is not dependent on such complex skills for its efficacity; but neither are folk or art musics. Many, even most, popular songs (e.g. Country: “three chords and the truth”), making use of a more limited technical palette, can make a deep effect individually, without the verbose sanction of the metropolitan elite and all our fancy analytical vocabulary. Pollack, in a dense passage on one section of John’s exquisite song Julia, reflects:
Yes, I know that there’s no way that John Lennon (or any other songwriter, for that matter) would compose the above thirteen measures with much, if any, of what I’ve analysed in mind. But still, I stand by my conviction that what I’ve analysed is part of what you react to in listening thoughtfully and sensitively to the music, whether you can articulate it or not. Part of the music’s charm is the extremely rapid pace and multiple layers on which all these details hit you; even if you can articulate it, it happens in real time, much faster than you could keep up with if you tried; kind of like sex in that way 😊
In Mellers’ Preface he qualifies his approach:
Music quotation, even in reference to literate “art” music, can never be adequate; in reference to Beatle music (and to most pop, jazz, folk, and non-Western music) it may be not only inadequate but also misleading; for written notation can represent neither the improvised elements nor the immediate distortions of pitch and flexibilities of rhythm which are the essence (not a decoration) of a music orally and aurally conceived. […]
To those who still found it “inherently risible” that pop music should be discussed in technical terms at all, his reply suggests an ethnomusicological grounding:
There is no valid way of talking about the experiential “effects” of music except by starting from an account of what actually happens in musical technique, the terminology of which has been evolved by professional musicians over some centuries. The fact that a Beatle—or a jazzman or a peasant singer or a perhaps highly sophisticated oriental musician [sic!]—has never heard of a dominant seventh or a mediant relationship or whatever, is neither here nor there; people who live and work in “oral” traditions have no need critically to rationalise about what they are doing. Of course it is possible to argue that all discussion and writing about music is a waste of time; I’ve occasionally come near to saying this myself. However, if this is true, it applies to all discussion of all music equally; analysis of Beethoven is no less irrelevant than analysis of Beatles.
This chimes in with Allan Marett’s point, inspired by Susan McClary, on Aboriginal dream songs—which indeed are among the exhibits in Mellers’ “Prologue and initiation”, whose opening section explores general themes in the Beatle world. Pursuing the mission to treat all musickings around the world on an equal footing, he ponders music as a way of life:
It is not an embellishment of living which one can take or leave; it does something, being music of necessity in somewhat the same sense as this phrase is applied to the musics of primitive peoples [sic].
After considering childhood games and ritual, Mellers moves on to the evolution of musicking in European cultures; the “mythological” significance of popular lyrics; the origins of pop melody, and vocal and instrumental style, in blues and folk; the role of harmony and metre; and the narcotic loss of identity in the communal act. He goes on to explore the Beatles’ development of their cosmopolitan Liverpool background, quoting John:
I heard Country and Western music in Liverpool before I heard rock and roll. The people there—the Irish in Ireland are the same—take their Country and Western music very seriously.
However fond you are of a particular colour, a lot of bands succeed through establishing and persisting in a particular monochromatic mood. The sound-world of the Beatles (and we should also bear in mind George Martin’s input as producer) is far more all-embracing than other pop music of the time: while maintaining a unique identity, their songs have extraordinary variety, refining elements from blues, Country, folk, rock, ballads, music-hall, children’s games, and psychedelia into their unique “Edenic dream”.
So some may still find it redundant to analyse such works that are so widely appreciated on an intuitive level, but For What It’s Worth, Mellers’ analysis reveals the great artistry of the Beatles. Actually, such are the riches of their creativity that his discussion could be far more extensive—covering their whole ouevre, Twilight of the gods only has space for eleven pages on Abbey road, for instance. Others, notably Pollack, have taken analysis further.
On wiki, both the entries on the albums and their individual songs are full of detail.
Great as the songs on the other albums are (and Revolver has been much praised), I still find Sgt Pepper and Abbey road most cohesive as orchestral song-cycles (for wonderful examples of which, see here), like unstaged operas—whether or not they were designed as such. So whereas I can select some individual songs in the earlier LPs, in discussing these final masterpieces I have to give them all equal weight in the total effect.
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So here’s a roundup of my main posts:
- Yesterday… (introduced by a hymn of the Li family Daoists!)
- A hard day’s night
- Rubber soul
- Sgt Pepper
- The white album
- Abbey road
In his page on Here, there, and everywhere Pollack makes a wonderful observation:
I save my favourite free association, this time, for last. Now, this song is characterised by the following gesture that opens each verse: a declarative word, followed by a pause, and then rhythmically active ascent in the tune, as in—”Here (pause) making each day of the year …”
He lists other songs by Paul that share this feature:
- Listen (pause) do you want to know a secret
- Eleanor Rigby (pause) picks up the rice
- Day after day (pause) alone on a hill
- Hey Jude (pause) don’t make it bad
- Hold me tight (pause) tell me I’m the only one
- Honey pie (pause) you are making me crazy
- The long and winding road (pause) that leads to your door
- Michelle (pause) ma belle
- Oh darling (pause) please believe me
- Try to see it my way (pause) do I have to keep on talking
- Look (pause) what you’re doing
- When I call you up (pause) your line’s engaged
- Yesterday (pause) all my troubles seemed so far away.
The vocal melodies and harmonies of the Beatles, and their technological innovations, are so entrancing that one may underestimate their instrumental skills. So I may also mention pleasingly technical discussions of their guitar technique, such as this and this.
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In his final chapter, “Elegy on a mythology”, Mellers reflects on the whole trajectory of Beatle music, pondering on the relationship between music and myth.
As pop musicians they are simultaneously magicians (dream-weavers), priests (ritual celebrants), entertainers (whiling away empty time), and artists (incarnating and reflecting the feelings—rather than thoughts—and perhaps the conscience of a generation). If this multiplicity of function is a source of much semantic confusion, both on the part of the Beatles themselves and of those who comment on them, it is also a source of their strength.
Only in a very partial sense can we dismiss the teenager’s orgiastic dancing as a tipsy escape from the hard realities of life. On the contrary, as compared with the romantic unreality of the previous generation’s ballroom dancing (which is in turn related to the fairy-tale myth of classical ballet), one might rather describe teenage dance as practical and functional in Collingwood’s sense: an inchoate attempt to rediscover the springs of being.
On revivalist movements he cites Mary Douglas, who notes that
it is not quite true that effervescence must either be routinised or fizzle out. It is possible for it to be sustained indefinitely as a normal form of worship.
Mellers goes on,
The magical-religious and the art-entertainment functions of Beatle music don’t cancel each other out; they do, however, in their interrelationship, contain an element of equivocation: which is part of the Beatles’ “representative” fascination.
He returns to Collingwood, citing his distinction between hedonistic amusement (entertainment) and utilitarian magic. And he disposes of red herring of the profit-motive. He stresses:
To deplore the illiteracy of the Beatles—or of any pop or jazz group—is nonsensical: for the essence of their achievement is that it is a return from literate and visual to aural and oral culture.
Mellers considers their creative process (cf. Unpacking “improvisation”); George Martin recognised himself as an intermediary, however important his contribution. And
if [the Beatles] guffaw at intellectuals (like me) who discover “hidden meanings” in their songs, they’ve given plenty of evidence that these meanings are not hidden at all but merely, like 80% of the meaning in all art, in part unconscious.
As with all musics, you can zone out or zoom in—or both; anyway, focusing on compositional artistry can enhance our appreciation just as much for the Beatles as for Mahler, the Uyghur muqam, or Chinese shawm suites.
Though my later path intersected but rarely with these albums, I take impertinent pride in belonging to a generation capable of producing such genius. Personal reception histories are a significant aspect of our cultural appreciation, but at whatever point in Life you engage with the Beatles, their work is astounding.
Like the audiences of Bach and Mahler, we didn’t know how lucky we were… But beyond any personal identification with the zeitgeist that the Beatles express, all this is significant not only because of the Beatles’ iconic place in modern Western culture, but in view of the whole incorporation of popular culture into our perspectives on musicking around the world.
Given my whole argument about society and soundscape, I’m aware of the irony of my celebrating “great works” mostly created in the recording studio without an audience. So I’d like to stress again that stunning as all this artistry is, efficacity—generally—doesn’t depend on complexity, or on narrative development. Not only does the logical flow of Indian raga or Messiaen work within very different parameters, but more static sound-worlds are also valid—such as punk, Northern soul, Aboriginal songs… Note also What is serious music?!