In a Parade

What is going on and what we think is going on may be two different things. If the difference is vast enough, we consider that a mental illness.

The song is set in the emergency room, or "ER," of a hospital. Some nights, it is quiet. The speaker compares this almost-silence to a piece of medical equipment that makes some noise, but not much-- the EKG. This stands for "electrocardiogram" (why there is a K in the abbreviation but none in the word being abbreviated is another story). It's the heart-rate monitor that goes "beep" every time your heart beats, and "beeeeeeep" when your heart stops.

Anyway, tonight is not one of those quieter nights. Tonight, the place is flooded with "broken bones" and "wounded souls" (compare this to the imagery in the folk-doctor's room in "Spirit Voices" or even the first part of "American Tune"). The injured are doing paperwork or calling someone. The place is busy, even bustling, but not at all chaotic.

Into this scene comes someone, however, who does not see this commotion for what it is. To him, it's a "parade"... and he is smack in the middle of it. He can't even "talk to you now," because after all, a parade is no occasion for a conversation.

Clearly, this person cannot fill out his own paperwork. So someone else does, and we get to read it. He is diagnosed as "schizophrenic"; his outlook is judged as "guarded," meaning there is a smidgen of hope, but not a wide smidgen, as smidgens go. He is given an anti-psychotic medication meant to re-balance his brain's chemistry.

We don't see the lines on the form regarding name, age, address or the other usual information, possibly because these are blank, in turn because they are unknown and unknowable. The only person who could answer is otherwise... occupied. But that line on the form, his occupation, they are able to determine.

He's a "street angel."

Yes, the same one we met a couple of songs back. He was brought into the ER by someone who didn't know where else to bring him.

The clinicians do try to have a conversation with him, but it's not all that informative. He tells them that he drank some orange, then grape, soda. And he may have... perhaps along with some medicines that may have been added to these in order to make dosing him easier.

But this seems to focus him on sugary imagery, because next, he explains: "My head's a lollipop and everyone wants to lick it." That may seem odd, but he's not necessarily being inaccurate, just metaphoric. Examining a true schizophrenic is fascinating to medical science. He may have been in another institution or institute in which everyone around him wanted to use him as a guinea pig for their experiments or analysis. We often forget that such probing is noticed by its subject... even if we think they are, mentally, on another planet. As for the lollipop image, we use the expression "Everyone wants a piece of me" when we feel overwhelmed with requests.

He explains why he wears a hooded sweatshirt, twice. The first time, he says he wants to "cover his mistake," and the second time "so I won't get a ticket." Well, is someone were trying to get in your head, wouldn't your instinct be to cover it? Maybe his mistake, to him, was letting someone analyze him in the first place. And "getting a ticket" is sure to mean being punished, possibly for resisting treatment.

Lastly, he says, "I write my verse for the universe," which echoes what he'd said in the original song. "That's who I am," he concludes. He is a poet, and he generously shares that poetry, with everyone, for free.

Not insisting you get paid for your work? Now, that's just plain crazy.

The Street Angel is-- fundamentally and mentally-- a poet, and so he speaks in poetry. He needs a psychiatrist who was a minor in literature to interpret what he says. This is how he interfaces, to the degree that he does at all, with the world. So he needs a poetry-to-mundanity translator to communicate.

Now, where are angels? In some other-where called "Heaven." Yet, they interact with us, on our plane of existence. What must they think of us humans-- how must they perceive us, through that veil between the physical and meta-physical? And if they tried to explain that to us in ways they could manage, in ways they think we could perceive... would we think they were poets? Or mentally ill?

In any case, our Street Angel is off the street. Let's hope the doctors let him keep some of the angel part, too.


Musical Note:
Some of the drum tracks here were recycled from the song "Cool Papa Bell," also off of this album.

But the more interesting sample is slowed-down, played-backward tracks of gospel songs from the 1930s. These sounds sounded, to Simon, like the words "street angel" and some of the other lyrics.

Next Song: Proof of Love

Love

"You've got the cool water/ When the fever runs high," Simon wrote in the song "Something So Right." He returns to that imagery many years later, in this languid song, which begins "Cool me/ Cool my fever high."

Here, the speaker continues "Hold me when I cry," indicating that love can be passionate, but also compassionate. 

"I need it so much/ Makes you want to get down and crawl like a beggar/ For its touch," Again, the desire is so intense, that, like an illness, it makes one lose one's inhibitions and dignity.

The irony, of course, is that this wonderful, fever-reducing, anxiety-erasing "drug" is "free as air!" It costs nothing-- nothing material, anyway-- to love someone. "Like plants, the medicine is everywhere," refers to the idea that many of our most common healing agents, from aloe to aspirin, come from plants (aspirin comes from willow bark). In this sense, love as as available as something that grows naturally from the earth.

Well, that's what happens when you don't have love. What about when you do? "Makes you want to laugh out loud when you receive it/ And gobble it like candy." It's so easy to find, and hard to get, that if we do, we tend to overindulge and make ourselves sick on it!

"We think it’s easy/ Sometimes it’s easy/ But it’s not easy." This three-stage realization is key. When we are not in relationships, it seems like everyone else is. What we forget is that, when we are in relationships, life is not necessarily any less complex. And when you have love, the question is how to keep it. "You’re going to break down and cry," it seems, either way.

Those who give love, knowing how much the other '"craves" it, can use it to control the other, telling them that they are "not important" and that they "should be grateful." This puts the beloved in a seat of power. When I have what you want, you will do what I want to get what I have.

In the In the Blue Light version of the lyrics, Simon softens the idea of unimportance a bit. Instead of being unimportant in the eyes of others, subjectively, we are all objectively unimportant-- transient and mortal: "We're only here for a season of sunlight." 

So far, Simon does not paint a very happy picture of love. It is almost a drug, creating self-destructive, but coercive, desires. Unlike most love songs, it does not celebrate the emotion as much as lament it. 

But until this point, his focus is on interpersonal relationships. Then he shifts to geopolitics and history. Oh. he sighs, how high is "The price that we pay/ When evil walks the planet/ And love is crushed like clay."

The last lines use the imagery of the Nazis, who called themselves the "master race" and the Jews, the "chosen people," they committed virulent genocide against. But by speaking of these elements in plural, Simon broadens the concept of genocide to all throughout history who have declared themselves master races and lashed out against others in their imagined superiority. 

"The burning temples," are those of the Jews destroyed during Kristallnacht, the city-wide pogrom that initiated the Holocaust. But they are also all those from the Holy Temples in Jerusalem sacked by the Babylonians and Romans to the synagogues, churches, mosques, and ashrams that have been set fire to over all of human history. Very early in his folk career, Simon even wrote a song called "A Church is Burning," about a spate of arson attacks of black churches in the American south in the 1960s. Even today, houses of worship are regularly targeted by hateful violence.

The last words, "the weeping cathedrals," might refer to the response, over the years, by those who were not targeted (this time), but who said only that "this is a terrible tragedy" and that "something must be done."

However, in the In the Blue Light version, Simon eschews this whole historical retrospective, and replaces it with a self-help-ish affirmation: "When daybreak's hopes have come and gone/ Just love yourself, and pass it on." Pain comes from expecting love from others and being disappointed when it does not materialize, he seems to day. Instead, rely on yourself and be a giver instead of waiting to receive. 

This song, despite its title, seems not to be about "love" but about its absence. On a personal level, a lack of love can drive a person to despair and desperation. On the global level, a lack of love leads to an inhumane, and inhuman, attack on one's fellow humans. Such killers see the other as less than human, while they themselves are the ones who have abandoned their claims to humanity.

Next song: Pigs, Sheep and Wolves

Senorita with a Necklace of Tears

There is no "senorita." This song, in other words, is not about an unmarried woman whose native language is Spanish. Rather, Simon tells us in the course of the song that, "If [he] could play all the memories/ In the neck of this guitar/ [He]'d write a song called/ 'Senorita with a Necklace of Tears.'"

See, if that were possible, he would write a song with that title. Which, since he cannot do that, he has not.

Except... he has. We know this, because you are reading about it right now.

Which implies that, indeed, he could play all of the memories in the neck of his guitar. The neck, of course, is where the notes are determined. The neck hand has to get into position (usually a split second) before the hand on the body of the guitar can strum it. So the neck, in a sense, is where the songs are stored before they are played for the listener. If a song is like a story, the neck-hand remembers it and the body-hand tells it.

But let's back up to the beginning of the song. Simon starts with a metaphor that he immediately abandons, about a "wisdom tooth."

Then he finds a much more fertile image-- that of being "born again." But his response to his friend's claim of being "born again," how a Christian describes having "found his Savior's grace," is to interpret it in terms of the Eastern concept of reincarnation. Aren't we all, in that paradigm, endlessly being reborn anyway? "I was born before my father/ And my children before me," Simon rejoinders, "We are born and born again/ Like the waves of the sea."

Then Simon introduces a two-tier system of approval: What is this concept's longevity, its staying power?  And does he want this system to remain in place, going forward? In the case of reincarnation, he concludes: "That's the way it's always been/ And that's how I want it to be."

Next up for evaluation is "news" of a species of "frog in South America/ Whose venom is a cure" and is "the antidote for pain." This elixir is said to be "more powerful than morphine/ And soothing as the rain." Simon adds a third tier, the present, to his approvals process. The frog-cure passes muster: "That's the way it's always been/ That's the way I like it/ And that's how I want it to be." It has always been true that the cures for diseases come from natural, but overlooked, places. It's a good object lesson to care for the Earth and take nothing for granted.

Then Simon evaluates various personality types: the sycophant and the stoic, those who choose to be ignorant and those who keep everyone else ignorant. Although all of these could be described negatively-- and may even be self-destructive-- once again, Simon says (twice!) that this reality meets with his approval; it was, is, and shall be.

Now we arrive at the verse about the guitar, its neck, and a seemingly absent senorita. I believe I have, in fact, located her.

It has been remarked by many that the shape of string instruments-- the violin, cello, and guitar especially-- resemble the "hourglass" figure of a woman; BB King even calls his guitar "Lucille." And the guitar as we know it today has its origins in Spain. So if a guitar is a woman, it is a "senorita."

Further, the fret-board of a guitar is called the "neck," as Simon states. Many of these fret-boards have small dots along their lengths. Small dots along a neck look like, what else, a necklace. And if these dots are shiny and opalescent (many are made of mother-of-pearl), they may, perhaps, resemble tears.

It is arguable that the "Senorita with the Necklace of Tears" is Simon's guitar: "If I could play all the memories/ In the neck of this guitar/ I'd write a song called/ 'Senorita with a Necklace of Tears.'," Simon writes. And the song would be about the guitar, and the tearful "memories" it knows, having helped him compose so many sad and regretful songs over the years; "Every tear" in her necklace, he explains, represents "a sin [he]'d committed/ Oh, these many years."

Of other people, their religions, and personalities, Simon is accepting. Also, of nature and science and those matters. Of himself, however, and his failings and sins, well, "That's who I was/ That's the way it's always been."

But he pointedly does not posit that this is the way he likes it, or wants it to be! He realizes he has caused many people pain-- pain which they wear like a necklace, on display, hanging on necks and weighing on their chests.

Then Simon assesses two more personality types. Some are unsatisfied, and are defined by "what they lack."  Some are remorseless; they "open a door/ Walk away and never look back."

Still, Simon refuses to "judge" others, only himself. He is very remorseful of "what [he] was" in the past. As for the present, he says, "I know who I am."

And for the future? "Lord knows who I will be." The future is unknown... and unknowable! Is this a reason to fear?

No, Simon asserts, it is a reason to hope! If anything can happen, then that must include good things. Is the future uncertain? Good! Then he has time to apologize, and to improve. "That's the way it's always been/ That's the way I like it/ And that's how I want it to be."

Next Song: Love

Spirit Voices

One of Simon's most purely lovely songs. Listening to it feels like watching a leaf float down a sparkling river. I would not be surprised to find it in compilations of music meant for meditation.

Simon's songs expand both our musical and lexical vocabularies. The terms we learn this time are "banyan"-- a type of fig tree that takes root, not in the ground, but in other trees-- and "brujo," a warlock (male witch), but of a healing magic; a more accurate translation would probably be "shaman." The word is Spanish.

The song begins by taking the listener up a "wide" river (the Amazon?) through a tropical jungle. After the ride, there is a nap on soft leaves. Falling asleep, the narrator hears night sounds and attributes them to the voices of spirits. Evidently, to pass the time on the voyage, the sailors told, or sang, ancient stories of mystery and magic, and these were of some suggestive influence.

The travelers were resting up for another leg of the journey, by moonlight, and this time by foot. The path is made of "river stones," so we assume that the path is near the river. 

The destination is the cabin of the brujo, the mystical healer. Not surprisingly, at least to those of us with children, nursing mothers are found there awake, feeding their babies. The other patients include victims of "fevers" and "broken bones," common sights in any emergency room in the world.

It seems unlikely that a tourist or visiting researcher would visit so late. We can only assume, at this point, that the speaker is in need of healing himself.

Our speaker begins to wait his turn, and he watches the healing rites as he does. First, it is so still that he can perceive the flicker of the candle that illuminates the proceedings, and hear the distant cry of a falcon, and notice a small lizard flick by. 

And these sounds, now that he is attuned to them, seem to sing. They, not the voice of the brujo, seem to be the ones singing about the unity of the world's waters: "rainwater, seawater/ River water, holy water." Not that this is water especially blessed to become holy-- but that all this water already is holy. 

"Wrap this child in mercy" seems a universal enough prayer of healing. As does "heal her," the fact that Moses prays this for its leprosy-stricken sister Miriam in Exodus notwithstanding ("Please, God, please-- heal her, please.") But then comes a decidedly Western line: "Heaven’s only daughter." This seems incongruous, given the setting, but it may be the speaker, moved by the plight of the sick child and the brujo's caring ministrations, injecting his own prayer, taken from his own understanding of the spiritual.

Whatever symptoms the speaker had that brought him to the "brujo's door" were mild enough to allow the trip. Now that he is there and he is relaxed enough for his adrenaline to subside, they manifest: "My hands were numb/ My feet were lead."

The brujo now waits on our speaker. He gives him a dose of "herbal brew." There is now a noticeable "sweetness in the air"-- possibly some sort of aromatherapy incense lit by the brujo. This "combine[s] with the lightness in my head"-- the potion is taking effect! 

The result is a sort of auditory hallucination: "I heard the jungle breathing in the bamboo." The voice of this breath is performed by Brazillian musician Milton Nascimento (more on him below), in a falsetto that recalls that of Rev. Claude Jeter from "Take Me to the Mardi Gras." 

The Portuguese is available at Simon's site, but it's short, so here it is:

"Greetings! Excuse me, one moment. 

I remind you that, tomorrow, it will be all or it will be nothing. It depends, Heart. 

It will be brief or it will be great. It depends on the passion. 

It will be dirty, it will be a dream. Be careful, Heart. 

It will be useful, it will be late. Do your best, Heart,

And have trust in the power of tomorrow."

Ordinarily, I would say that the "Heart" is one's beloved. But this is a medical situation! I think that the brujo is speaking to his patient's actual heart, which he believes can hear and understand him, after a fashion. In Western terms, this is a role play of sorts, or a visualization. A Western therapist might say to a patient: "Imagine your heart healing" or "Talk to your heart and tell it you want it to heal." Studies show that this can help!

In any case, the herbal medicine and talk therapy are powerful. There is a strong reaction in the patient. He imagines himself in an earthquake, he is shaking so much! Then he realizes that only his bed is "trembling," and no others. This realization seems to indicate that consciousness has been regained... and a corner turned in his illness. 

This is symbolized by a spider, evidently disturbed by his spasm to the point at which is was simply hanging on to the bedstead and trying not to be shaken loose, now feeling confident enough to "resume" spinning the web it began earlier. The use of the word "rhythm" can also indicate his own heart, now pumping evenly. 

The worst over, the speaker drifts off to sleep, lulled by the night sounds-- the spirit voices-- of the jungle.

MUSICAL NOTE: 

Singer-songwriter Milton Nascimento had national acclaim in his native Brazil before he broke internationally on a 1974 album by Wayne Shorter. He has worked with everyone from other jazz cats like Quincy Jones and George Duke to folkies like Simon and Cat Stevens. 

In 1993, Nascimento worked with Duran Duran. On his own 1994 release, everyone from jazz's Pat Metheny and Herbie Hancock to folk-pop's James Taylor and Peter Gabriel sat in. 

Next Song: The Rhythm of the Saints

Allergies

There have been many songs that relate the emotional condition of love to a physical condition or even illness. But this may be the first to liken love to an allergic reaction.

Actually, love itself is not the allergen-- the woman in question is: "...my heart is allergic/ To the women I love." This is not just a case of society or family keeping lovers apart. It's our speaker's own body physically rejecting what his heart emotionally wants. (It has happened that someone has an allergic reaction to another person; often its that person's perfume or pet that's the culprit. But rarely, even one's body chemistry can trigger an allergic response in another.)

What about his brain? It's on the side of his heart: "My head intercedes with my bodily needs/ And my body won’t give it a break." And that makes it worse, because if he could logically determine that this is a problem, he might be able to address it. Instead, his mind is part of the problem.

Also, it's not just one woman. It's all the "women" he loves. So this isn't about one woman being wrong for him. It's all women, so the problem must lie with him.

On a biographical note, this is Simon's "breakup album" upon the end of his brief marriage to Carrie Fisher. The fact that it is his second divorce might lead to the pluralization of the word to "women."

Now, an allergic reaction is an auto-immune response and is not the same thing as a parasite or infection. Nevertheless, it at least feels to him like "Something’s living on my skin."

He tries medical interventions: "Doctor, please/ Open up, it’s me again." He even seeks the care of out-of-town specialists: "I go to a famous physician/ I sleep in the local hotel." (Maybe he needs a psychologist instead?)

But nothing helps: "the people like me/ We get better/ But we never get well." As it happens, this simple thought is one the stronger lines in a relatively weak song.

Even as a novelty song, it is somewhat thin-- Simon has been much funnier ("Pleasure Machine" springs to mind). This next one-liner falls particularly flat: "Where do allergies go/ When it’s after a show/ And they want to get something to eat?" (The drum even responds with a "ba-dum-bum" sting, as if it were a joke.)

The concept that is less explored, brought up by the pun "Maladies/Melodies," might have been worth exploring on its own-- the idea that the compulsion to make music is a form of sickness.

And the idea of being physically unable to be with someone you emotionally desire is a worthwhile topic to deal with in a song. But that song is not this song. Here, the topic is raised and discussed, but never really explored.

We meet someone with a medical condition, we learn of his symptoms and treatment, but we don't get to know its mental impact. It would be like a song about a cancer patient that merely recites the chemotherapy schedule. Actually, such a song, which would reflect the patient's feeling of being reduced to a series of dates and dosages, might prove a more effective piece.

Even as a throwaway, this song does not rise to the wise flippancy of "Have a Good Time," the goofy fun of "We Got a Groovey Thing Going," or the wry shrug of "Papa Hobo."

But seriously, folks-- "Allergies to dust and grain" was not a lyric that needed to be sung.

Next song: Hearts and Bones

All Because of You

As the first musical notes indicate, this is the early version of the song that became "Oh, Marion." It even contains the idea of love being an "easy game" for others. In the original incarnation, the line read: "...another lover/ Is an easy game."

Simon begins with an idea recycled from "Run that Body Down": "I went to my doctor." While the doctor might be able to help with a heartburn or even a heart attack, he cannot help with what the speaker has, which is heartbreak: "It’s all because of you/ It’s all because of you wouldn't say 'I do.'"

The doctor is no help, so he tries the drugstore. Or perhaps, the "drugstore," because one does not generally ask a pharmacist "Do the drugs on me," but a pusher. Again, this health-care provider demurs.

"Ain’t nobody loves me/ Nobody needs my love," our lovelorn speaker laments. Not only is he not the recipient of love, no one wants to be the recipient of his. Of course, the only one he knows this for certain about is the woman who would not accept his marriage proposal. Also, it could be that other women are steering clear of someone so clearly "on the rebound."

Then Simon comes up with a line he will use later: "This my only life." This is a cosmopolitan, existential disavowal of reincarnation/resurrection, which rather than comforting him with its enlightenment leads to a sense of mortality and despair. It shows up again as a line in "The Coast" on Rhythm of the Saints as "This is the only life" (and the variant "This is a lonely life.")

Frustrated with Western medicine, our despondent speaker turns to "alternative" or "traditional" cures: "So I went to the gypsy woman." While the word "Gypsy" is today considered offensive (and perhaps always was) and the preferred term is Rroma, the image of the kerchief-topped crone bending over a crystal ball is common in rock music, from "Madame Ruth/ The Gypsy with the gold-capped tooth" in "Love Potion #9" (originally by The Clovers) to Springsteen's line in "Sandy": "Well, the cops finally busted Madame Marie/ For telling fortunes better than they do."

The psychic admits, "I ain’t got no potions and no special kind of weed," but at least has some useful advice: "Go away, take a weekend or two." Staying where he is, brooding on the breakup, is not working, so perhaps a change of scene is in order.

The bridge explains why our Romeo is so beside himself, why his "brain’s all messed up." It's bad enough that his lover would not say "I do" and seems to have either rejected his marriage proposal or, worse, left him at the altar. But she won't break up with him, either: "...you would not say we’re through."

Although one has to wonder why the marriage rejection is not seen, in and of itself, as a break-up.

Perhaps Simon realized this and decided on a thorough rewrite of the song. He saved the medical metaphors in "Oh, Marion," writing about a "heart that beats on the opposite side," and a even reference to "brains," although it now means "intelligence" instead of "emotional state." Rather than being a song about a man who is troubled by a vexing woman-- a common song subject-- it is now about being a vexing man, who at least appreciates that he might be difficult to tolerate. A much more uncommon subject, indeed.

Next song: Stranded in a Limosine